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CHAPTER 16
16 November 1978 pm in Chuang Tzu Auditorium
Deva means divine, lolit means moved by – moved by the divine, moved by god. God always comes as a great stirring in the heart. God always comes as a tremendous movement in the being, because god is energy and because god is creativity. God comes as a dance, god comes and possesses you.
It is not a subject and object relationship: god does not come as something separate from you. It is not that you are a spectator. No, god never comes that way. God comes as a deep participation in your being. He comes as you – you, utterly moved, transplanted, transported, you as optimum energy. And that’s why the very climate of a religious person is that of creativity; that should be the criterion. If the religious person is non-creative he is not religious. He may be a great ascetic, he may be virtuous, he may be moral, but he is not religious.
The taste of religion is creativity. God is the creator. If god has come to you, how can you remain non-creative? He will express himself in a thousand and one ways, he will flow from you in every direction. He will become a dance and a song and a poem and music.He will give you a new
thrill, a new adventure. Your life will take wings. That is the meaning of lolit. [A sannyasin family has returned to Poona ‘forever’.]
Now become part of the family – dissolve into it! And that is a purpose of coming to me forever, so nothing can hold you from dissolving. Otherwise something back there keeps you holding. Now you have broken the bridge, now there is nowhere to go, so you can be here in a total sense. So now you can dive deeper into me. That’s the beauty of burning all the bridges that one has passed. People keep their bridges intact in case they have to go back. But that very idea keeps them away; the gap remains. So you have done half the work; now the remaining half has to be done: just dissolve into the commune.
It is difficult for the Western mind. the very idea of dissolution is difficult. For centuries the Western mind has been fed and taught and conditioned to keep itself separate, to be an ego, and even modern psychology goes on repeating the same stupid nonsense: that the ego has to be strengthened. The ego is the only problem, the disease. So when it comes to dissolving, the whole conditioning of the mind prevents it. One wants to keep oneself a little separate so that one remains a person, so one does not become anonymous. And to be with me, to be really with me means to be anonymous, to lose yourself so totally that you have no will of your own.
And the miracle is: when you don’t have any will of your own, for the first time you will come to know the real will. You can call it god’s will or your own will but it is totally different from the ego and its so-called will. The paradox is: when you lose yourself, for the first time you are yourself.
And the commune has to be the experiment of losing. It has to be the ocean, and every river that comes to it has to dissolve.
I am happy that you have come!
Prem means love, madiro means intoxicated – intoxicated with love. Love is the greatest intoxicant, the ultimate drug. And it is not chemical, it is spiritual. All other drugs are poor substitutes for it; because people miss the intoxication of love they start searching for other intoxicants. If one starts drinking out of love, then nothing else is needed. Then it satisfies the deepest longing in the heart, it brings contentment. It brings exhilaration, it brings joy, it brings celebration. It brings awareness. So it is a very very paradoxical state of being intoxicated: on one hand one is utterly intoxicated; on the other hand one is utterly aware.
The most strange experience of life is love. One is no more and one is for the first time.
[People who try awareness without love become dry and desertlike: that’s what monks have done down the centuries, Osho says.]
My effort here is to bring a totally new experiment to humanity: awareness suffused with love, love infused with awareness, love and awareness together simultaneously in a synchronic relationship, as if they are two aspects of the same coin. So as one grows in love, one grows in awareness, and vice versa. But begin with love. It is always good to start with love because it is closer to life, it is all around you. We are born in it. We have been nourished on it. We are still being nourished on it. Knowingly, unknowingly, god goes on pouring his love into our beings, in a thousand and one ways.
So let this become your climate: love has to be the key word, let love become the wrap-around. Exist as a centre of love, and in the beginning it will bring great intoxication, it will bring great psychedelic qualities to your being. Trees will be greener than they have ever been, roses will be rosier; everything will become luminous. One feels drowned, taken over, possessed, and then slowly slowly into that very drunkenness a kind of awareness starts arising, a small flame of awareness. And when love and awareness are together, one is on the right track. Now one can go on following the track – one cannot miss god!
Sat means being, pradipto means aflame – aflame with being. Man lives in the world of becoming. He lives in desires, he lives in the future, hence he lives in misery. Because it is always tomorrow
CHAPTER 16.
that he is going to live – when he will have this and he will have that and he will have become this and he will have become that, then he will live. He lives only in hope and that hope is never going to be fulfilled, because life is herenow. Life is being, not becoming. Life knows no shoulds, no oughts. It is always is. The only taste of life is isness; that is being, that is sat.
But if you remain desiring something in the future, you remain oblivious of being, you remain unaware of your being. And your being is the kingdom of god, your being is light, your being is bliss, your being is consciousness. But you keep it at the back and you go on rushing with jet speed into the future. You roam all over existence like a beggar, completely unaware that all that you are asking is already given! You have it... you are it!
To come back to one’s own being is the whole art of meditation. That’s what meditation is all about: dropping becoming and relaxing into being. And when one is aflame with one’s own being, all is achieved. In fact one comes to know that there was no need to achieve it at all; it was already the case.
Man is a king who has fallen asleep and thinks he is a beggar and goes on begging. Somebody needs to hit him hard on the head to wake him up. Mm, that is the function of a master and that is the purpose of initiation: putting your neck out to be hit, asking to be shocked and awakened.
Deva means divine, prabodh means consciousness – divine consciousness. Man is not the consciousness that he feels himself to be; that is only a tiny part. Man’s consciousness can be divided into five layers. The first, the rock-bottom layer, is the collective unconscious. Carl Gustav Jung worked very much into that layer of consciousness; its discovery for the modern mind is through Jung. Although it is an ancient truth in the East, the West was unaware of it – that hidden behind our mind is a layer of collective unconsciousness where we are together, where we are one with the animals and one with the trees and one with the rocks. That layer is one.
On top of it there is an unconscious mind. Freud worked very much on it: that was his contribution to the modern world. The unconscious mind is our individual mind of which we are not aware, but a little effort and we can become aware of it. In dreams we become aware of it, in psychoanalysis we become aware of it, in automatic handwriting we become aware of it, in glossolalia, talking in tongues, we become aware of it. There are many methods by which one can become aware of it; hypnosis is the best.
And if anything goes into the unconscious it immediately starts affecting you; it is very powerful. It is nine times bigger than the conscious mind in which we live. Our conscious mind is just the porch of the palace.
Modern psychology has recognised these three layers but it is still unaware of something more, higher than the conscious. Higher than the conscious there are still two layers to be known. One is the super-conscious, parallel to the unconscious, and the other is the divine conscious or the cosmic conscious, parallel to the collective unconscious – these are the five layers. The East has known all these five layers for centuries.
Unless one becomes aware of all these five layers of one’s being, one has not lived in totality. And one can become aware of the cosmic mind only when one has come to know the other four, when
the other four have been explored. In that very exploration, in that very witnessing of other layers of the mind, the fifth arises, arrives.
The cosmic mind is like a mirror, a pure mirror: it simply reflects whatsoever is. You can call it the Buddha mind or Christ-consciousness, it doesn’t matter what name is used. But that is the meaning of your name Deva Prabodh: the ultimate divine mind. Keep it in your heart... it has to be searched for. And once the seed is there the search starts.
If you become aware that in your house there is a treasure hidden, you cannot remain long without searching for it; it will haunt you. If you know that there is a treasure somewhere underground, you will start digging, and sooner or later one is bound to find it because it is there!
Deva means divine, atito means transcendence. Man’s real being is a transcendence. It cannot be reduced to any identity; you cannot say it is the body. It is in the body, and of course it is also the body, but it cannot be reduced to the body. The body exists in it but it is bigger than the body. The body is a tiny part in it.
Ordinarily we think just the opposite: we think that the soul of man is just something inside the body. It is not so – the body is something inside the soul, a very tiny thing. The soul is vast, it is universal. It is as big as existence itself; it is another name for existence. So it is not that the soul exists in the body but that the body exists in the soul.
It cannot be reduced to the body; it cannot be reduced to the mind either. The mind also exists in it. It is just a formation of waves in the cosmic ocean of consciousness. Waves come and go, the ocean remains, undistracted by the waves. It cannot be reduced to feelings because they also come and go like thoughts. It cannot be reduced to anything in particular, because it is not a thing; it is a no-thing. It is irreducible. It is only a witnessing, a pure witnessing. It is always beyond whatsoever you are seeing. If you see the body, it is beyond the body because it is the seer. If you see the mind, it is beyond the mind because it is the seer. If you see anything then it is no the seen; it is always the seer. And the seer cannot be reduced to a seeing; there is no way to make the subject an object.
This is the transcendence of consciousness, and to understand it is to understand all that is worth understanding. And to experience it is to have experienced truth, god, nirvana, because then there is no death. The body will die but you will remain. Then there is no clinging to thoughts. Thoughts come and go, they are guests; you are the host. Then one is not worried by success, failure. Then nothing really maKers; all is just a dream world. One can be in it and yet one remains out of it. That is transcendence.
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