Chapter title: Childbirth can be orgasmic

‌Chapter title: Childbirth can be orgasmic‌

13 November 1976 pm in Chuang Tzu Auditorium

Archive code: 7611135 ShortTitle: WHIP06 Audio:

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[A sannyasin, eight months pregnant, asks: There is one thing I wanted to ask -- if there is any possibility, is there something that the mother can do to reduce the break of memory that the child has through the birth and to make it as easy as possible for the child?]

Certainly the mother can do much -- but you can do only by non-doing. So simply relax.

Non-interference has to be remembered, and when you start feeling the pain simply go with the pain. When you start feeling the movements in the womb, and the body starts getting ready to give birth, and there is a rhythmic pulse inside.… That pulse people think is painful; it is not painful -- it is our wrong interpretation that makes it painful.

So when the pulse arises, simply accept it, float with it. It is just like breathing

in, breathing out, so --

the womb and the birth channel start expanding, shrinking. That is just a way to make a passage for the child. When you feel it is pain, when you decide it is pain, you start fighting with it because it is very difficult not to fight with pain. When you start fighting you start an interference with the rhythm. That interference is very destructive to the child. If the mother simply helps the child, if whatsoever is happening the mother goes with the body -- expands with the body, shrinks with the body, allows the pulse and simply enjoys it -- it is really a great delight. But it depends how you take it.

For example, now at least in the West people have more advanced ideas about sex. Otherwise in the past all down the centuries the first sexual experience for the woman was very painful. She was just trembling because from the very childhood it was taught that it is very ugly, animalistic, so she was just shaking with fear. The honeymoon would come close and the woman would be trembling. She has to go through the ordeal -- it was an ordeal, and of course then it was painful. But now in the West at least, the pain has disappeared. It is a beautiful experience -- it is orgasmic.

It is exactly the same thing with childbirth. It is greater orgasm than sexual orgasm, because in a sexual orgasm your body takes a rhythm: expands, shrinks, expands, shrinks, but it is nothing com-pared to when you are giving birth to a child. To give birth to a child is a million-fold bigger orgasm. If you take it as an orgasm -- happy, delighted, rejoicing in it, that's all -- then the child simply comes out of the passage, helped by you. Otherwise if the mother is fighting -- the child wants to come out and the mother is fighting, and she is not allowing the movement that is needed for it, the necessary movement. Sometimes the child is stuck the head is stuck. If the head is stuck, the child will suffer his whole life. He will not be as intelligent as he would have been, because his head is very soft and the brain is still developing. Just a little shock. just a little closing, and the brain is no more as healthy as it could have been.

So help it, enjoy it. Just take it as if you are moving in a great orgasm -- nothing else. No interference on your part is the greatest help for a child. Then the child comes easily, relaxed, in a let-go. And then your child will not need Primal therapy, otherwise each person needs Primal therapy because everybody has suffered a birth trauma, and it has been so painful for the child. It is just the first experience, and the first experience is so ugly, suffocating, almost killing the

child: the passage is narrow and the mother is tense and the child cannot come out of the passage.

This is his first experience. So the first experience is of hell, and then the whole life becomes miserable.

Let the first experience be of a beautiful flowing, and that will be the foundation for the child.

[The music group was at darshan tonight. They played and people present at darshan danced.]

The Shadow of the Whip

Chapter #7

Chapter title: In Orgasm You are Part of God

15 November 1976 pm in Chuang Tzu Auditorium

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Archive code: 7611155 ShortTitle: WHIP07 Audio:

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[A sannyasin asks if participating in groups together with her husband would

help their relationship.]

Groups never help as far as staying together is concerned. If you want to separate, a group is very helpful, because the whole process is to make one aware of certain things that one does not want to become aware of. For example if a marriage has failed, still the mind goes on hoping. The group will make you aware that it has failed, and the hope is futile -- abandon hope. The group never gives you any hope -- it simply makes you aware of the fact that it didn't work. If it didn't work for thirty years, how is it going to work? But the human mind clings... even goes on clinging to misery just in the hope that something may turn up, something may happen. That's how you have remained your whole life, and the more you remain with a certain misery, the more difficult it becomes to get out of it.

So a group process won't help. If you want to try again, it is better not to go to the group -- it will break you immediately, because a group process is a very authentic process. It has nothing to do with your desires, with your wishes, dreams. It has no 'should'. It simply makes you aware -- of the naked fact that if something has not worked for thirty years, it is not going to work. The mind still wants to hope -- that's how you have been hoping for thirty years. You have wasted thirty years. You could have got out after three years, then these twenty- seven years you would have lived totally differently... you would have been a totally different person. But even now the same hope.…

So nothing changes -- this hope is old, it is nothing new. It is not for the first time you are hoping; you have been hoping all these years. So the hope is old, and with the old hope you remain the old. So don't go through a group process if you really want to be together, because the group process has nothing to do with your marriage, nothing to do with your 'shoulds' -- how it should be, that once married then you should remain married to the person forever. The group process has nothing to do with any religion, any morality.

It simply brings your naked truth to you and makes you courageous enough to accept it. So if somebody is going for a separation, I always suggest, 'Go and do a group.' But if you are going to try again with your old hope, the group will be the last thing to be suggested by me, because it is not going to help.

So just go and try again! If you want to try, you have to try. It is your life, and if you want to try it again, there is no problem about it. Go and try once more and

see what happens. If things work, good... because sometimes that too happens. You may get tired, and if you really want the marriage to work, mm? you may stop creating old tricks, old games that you were playing before. If you drop them, if you really want, authentically want to make it work, and you drop all your old patterns, and you become absolutely new, at least on your side -- on the other's side you cannot do anything, but if you change completely, there is the fifty percent possibility that the other may start changing.

[She answers: This is my hope.]

So just go and try. But because of this hope, I think you will not be different. This hope is old -- this hope is not new. If you listen to me, I will tell you, 'Go without any hope, and try!' But don't go with any hope -- then at least you are doing something new. Just go without hope, because for thirty years you have been hoping, and it has not worked -- so at least drop hope!

I'm not saying don't try -- try, but this time without any hope, because when you try with a hope, you falsify, you project, you imagine; you don't see the fact of it. Hope is a poison, a drug. All these people moving on the streets, living in misery, and going back again to their misery in a vicious circle -- why are they doing all this? They are drugged by hope. They are all addicts -- hope addicts. In the morning they think they are finished. They are not going back home. They will kill themselves or do something, but they are not coming. By the evening again the hope arises. They think, 'Maybe the wife has changed, or I have changed, and who knows about tomorrow? Let us try once more.' And this way it goes on and on and on.…

So abandon hope, and simply go free cf hope. You will be freer, more relaxed, because there is no need 1/08/07

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to force it to work. You know that you are not hoping for anything and so there will be no frustration. If it doesn't work there is no problem; no problem arises out of its non-working. You know beforehand that it is not going to work, so there is nothing to cry and weep and create any scene about.

If you go without hope, you are going as a new person. Murti may be surprised and that may start a chain of change. And tell him that you have not come with any hope -- you have come fully aware that the more likely possibility is that it won't work, because thirty years' experience is enough. Maybe you are such a person, he is such a person, that you don't fit. But one last experiment and this time without any hope, and with no expectations. No effort to dominate him, no effort to change him -- that you have done. This time, you have come to experiment on your own -- he will be on the periphery.

You are trying on your own If it is you who are not fitting with him, then you will do your best to fit. If it is he who is not fitting with you, then you are finished, then you are helpless. But there is no frustration in it -- just a last experiment, a last try. But make it very clear that you have not come with any hope.

If you are hoping too much, you start thinking in terms of ideals, and that is cause of much conflict. It is very difficult for a woman to think that her husband is ordinary. She thinks he is a hero, a saint or something

-- all rubbish! And not only does she think, she tries to make a saint out of him. And then there is difficulty

-- he is an ordinary human being. Just by being your husband, he has not decided to become a martyr or a saint or anything, mm? He is just an ordinary human being, with all imperfections, all limitations, all the flaws that human beings are prone to.

So if you don't hope, you will not create an idea that he is a saint or he has to be a saint. This is my experience -- that out of a hundred cases, it is seventy to eighty percent of the time women are who are responsible for destroying their marriage, because they are the more dreamy of the partners in the game.

They dream too much, they romanticise too much. They have great ideas of how the husband should be, and these ideas cannot be fulfilled. If the husband tries to fulfill them, he will be almost on the gallows! He will be under such a strain that he will drop dead because it will be moving out of his normality, his naturalness.

So that is impossible. And if he tries to be natural, as he is, and as he should be, then the woman is not satisfied.

Men look for physical beauty in women, and women look for something spiritual, something moral in men. They can tolerate a very homely looking person -- that is not difficult; they don't bother about physical beauty much, but something of a psychological grace, something of spirituality. That's why women become easily attracted to spiritual people -- very easily. They have a knack, a feeling, for where spirituality is.

That's what they have been continually hankering for. They wanted to see all that in their husband: maybe he is a Jesus or a Buddha. He is not!

And the problem is, if you get Buddha as a husband, you will not be satisfied then too, because he will be too much of the other world; then there is a problem. So impossible is the hope. In the first place, it is not possible that you can find a Buddha for a husband. In the second place, if it happens at all you will not be satisfied, because he will be so other-worldly, so cool, that he will not have any passion.

What a woman is hankering for is the impossible: the man should be rooted in the earth, and should be from the beyond... should be like a Buddha, and yet a husband. This is not possible. Either Buddhas escape, leave their wives and go to the Himalayas, or even if they remain in their houses they become statues, they become so cool. Then too they are almost dead; the wife is a widow. The husband is alive, but the wife is a widow! Then too it is not satisfying.

So look at this: maybe it is your hoping too much, desiring too much, that has destroyed and corrupted the whole relationship.

And always remember that at the source of your misery you must be there, not the other one. If Murti is suffering, that will be his misery -- it has nothing to do with you -- but if you are suffering, it is your responsibility. So this time, go without hope. Go with no idea of changing Murti -- that you have tried. This time go and accept him totally as he is -- howsoever hard it is. If you really want it to work, then accept him as he is, and tell him, 'I have come without any expectations this time. You be as you are -- you be natural. I have dropped all idealism. Just be natural. And if something has to be done, then I have to do it, because now it is my decision to try once more, so it is my responsibility.' If you go with this idea, there is a possibility it may work. But if you go with hope, you go with the old.

I was thinking that when you go I was going to say to you to go without hope. Go completely free, and then the experiment will have beauty to it, and then he will not feel that you have come back again, and just the whole old story starts again. He will not feel that. So from the very beginning just make everything clear. The first moment you see him, tell him everything.

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And if it doesn't work, then simply say good-bye and come back. Then forget all about it. Mm? start anew.

But I have a feeling it can work, mm? Let me hope, but you go without hope! Mm? Good!

[A sannyasin says: My life is rather changed since I've been here. But there is something going wrong, because I feel I'm not at all interested in sex and relationship, and I cannot really be transcending sex through meditating because I've never really been in touch with the in-things, so perhaps I'm avoiding something.]

I have been watching you. There are two problems -- in fact, just two aspects of the one problem. One aspect is that you are very much afraid that maybe you are going to lose your interest in sex forever; that is one. That is absolutely unbased. There is no need to be afraid of it. When in the beginning one starts meditating, it happens. It is the same energy that was involved in sex. The same energy starts moving towards meditation. So for the time being, for a period of at least six, twelve weeks at the most, one feels as if one is not interested in sex, in love. Once the meditation has settled, for the first time you will know that now your sexual quality is totally different -- very deep-going. It is becoming more loving, more tender, soft. It is losing violence and neurosis. It is no more an obsession -- it is a flowering, very natural.

For the first time you will see what sex should be. Ordinarily people are just obsessed by sex. It is not a natural thing. It is almost like a burden... a constant

worry about it. It is more like a performance; it is more like a duty that one has to do. If you do it, you don't gain much. If you don't do it, you feel you are losing much; maybe you are missing something. So it is a very vicious circle -- and that's what has been up to now.

So before sex becomes normal and natural, there will be a time in which you will lose interest -- in that time don't be afraid. You are not going to become a buddhist nun -- don't be afraid, mm? And by chance you had to listen to Buddha lectures, mm? so that created much fear in you -- that I am trying to make a buddhist nun of everybody. No, you are not going to become a nun, and I am not in favour of nuns -- that is again another neurosis.

A few are neurotically in favour of sex; a few are neurotically against it. A natural person is neither for nor against. It is not a problem at all. One is simply as attuned to natural things as one is attuned to breathing. One is neither for breathing nor against breathing. One does not even think about it. Sex should be exactly that way.

So within a few weeks it will settle. Now these few weeks will be difficult, and if you don't put your energy into meditation more, it will take a longer time to settle. If you put your whole energy into it... the body is ready to, that's why the interest in sex has disappeared. The body is ready to take the jump -- you are apprehensive. Relax and take the jump. Within a few weeks meditation will settle and there will be no need for this much energy to be engaged there. Then your energy can become available again for sex, and it will be on a new, higher altitude. It will become more meditative.

Sex and meditation are not opposite things. Sex is a sort of meditation, and meditation is a sort of sexual experience. In fact this is my statement: that people have become aware about meditation only because of sex. The first meditator must have come to know about meditation through sex -- there is no other way.

Meditation is born out of deep sexual experience, because that is a natural way to meditate. That is the only natural way available in which you can move totally, without holding anything. You can simply go beyond the mind. Thinking stops in a deep sexual experience -- and time too. One is aware neither of time nor of mind. One is simply a presence -- one is not even aware of the body. One is -- without body, without mind.

In a deep sexual experience, one forgets whether one is man or woman. And when the orgasm really showers, you are part of God.

Sex is a great natural blessing. And through sex people have experienced their first glimpses of meditation. Only then, by and by, they developed the meditation techniques. And once a person becomes able to move into a deep meditative technique suddenly he knows the experience is the same. Then it is for you to choose -- both are available. If you feel like moving into sex and relating to somebody -- good! If you don't feel like it, you can have the same experience through meditation. Meditation is in fact an inner auto-eroticism. In sex the other is needed, and because of the other there are a thousand and one complexities.

In meditation the other is not needed. Your own inner woman and man meet in a deep communion and dissolve. The same happens inside the heart, in your innermost core of being. So right now put all your energies into meditation. And don't be afraid!

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The day you want your sex back, I will just move my hand and it will be back. You just tell me -- the day you want it back, it will be back; there is no problem in it. It is very simple. In fact, to take somebody away from sex is very difficult. To bring them back to sex is very simple -- because it is a fall, it is downhill. So it is very simple. It is just a push and your car goes downhill without any petrol. So don't be worried. But put more of your energies into meditations. Good. Very good!

[A sannyasin says: Last time you told me not to be afraid to feel anything. And I felt the bottom of many things and the top of many things. I felt fear all through my body... And love. A lot of fear and sadness --

and love too.]

Good. Everybody has great fear deep down. We never go that deep so we don't

become aware of it.

When a child is born, with the birth, death is born. So the first experience of life is entangled with death.

Once a child is born only one thing is certain -- that he will die; nothing else is certain. He may succeed in the world, may not succeed; he may remain a bachelor or may get married; he may earn much money or become a sannyasin. Nobody knows, nothing is certain. But one thing is absolutely certain -- that he will die... maybe after seventy years, sixty years, or twenty years or a hundred years; that is irrelevant, time is not relevant. One thing is absolutely certain: once you are born, you will die.

So the first circle around the child is of death. And it remains there -- the fear of death. So you do many things, mm? You get involved in many things, occupied in many ways, but behind it all somewhere, death waits. And when you start encountering your inner feelings, fear will arise again. Don't be escaping from it

-- accept it. If it is so, it is.

If you accept it and still go on looking deeper, you will find that behind fear is death, and you will pass through an experience of death. That's why sadness is just lurking behind fear. That is the shadow of death.

And if you can live with death too, you will penetrate into a new world that is of life. So the first centre is life, the first circle around life is death, and of course with death is sadness, fear, and then layer upon layer like an onion.

If you go on peeling an onion, the onion of man, these things will happen. But finally at the very core of it is life, so one just has to go on digging.

One day suddenly, all layers are broken, there is a break-through, and you are standing face to face with life, with eternal life. Call it God, truth or whatever.

So, good! Don't be disturbed by it; you are on the right track. But accept these things -- there is no need to escape from them or hide yourself somewhere.

[She answers: But I felt myself fighting so much... so many no's inside me.]

That may be because of fear. Fear always says 'no'. It is only fearlessness which

says 'yes'. To say yes, one needs to be very brave. To say no is nothing, even a coward can say no. To say yes, one needs great intelligence; to say no, no intelligence is needed. That fear may be the cause of all your no's. But stick to it.

Don't waver here and there, and don't look sideways -- go on looking into it. It will be painful, but if you can prolong this process for a few days more, one day suddenly you will see that fear has gone and there is death, darkness... abysmal dark, an infinite darkness and you are lost in it as if you are dying.

When death is there, fear will disappear -- this is one of the most beautiful things. When a person is really facing death all fear disappears because now there is no point. Fear is always of the future. If somebody comes with a dagger and puts it on your heart, you will not be afraid. In that moment you will simply look like a child, innocent, there will be no fear at all. But if somebody says, 'I will kill you tomorrow', the whole night you will be afraid because tomorrow is in the future.

So go on facing this fear, and one day suddenly there will be a great explosion of darkness. Christian mystics have the right name for it: they call it 'the dark night of the soul'. If one can pass through the darkness of the soul, then there is the mom, the dawn, the sunrise, and one is for the first time, really alive.

But one has to pay for it -- and for all these things a price is to be paid. It is not cheap -- it is arduous and hard. Just go on with it. Mm?

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The Shadow of the Whip

Chapter #8

Chapter title: Celebration -- the Only Rule

16 November 1976 pm in Chuang Tzu Auditorium

Archive code: 7611165 ShortTitle: WHIP08 Audio:

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[A visitor, who is a film star asks: If you can help me in any way... ]

In every way I am going to help, mm? The first thing first: become a sannyasin (the visitor nods slowly).

That connects you with me -- and before the work can start a deep connection is needed, a deep involvement with me is needed because the help is not going to be an outer help. I need a passage into the heart. And by becoming a sannyasin you become available, you become vulnerable. Then it becomes very easy, you don't create obstacles. Otherwise ordinarily the human mind goes on creating obstacles in a thousand and one ways... unconsciously of course.

A man is his own undoing. So if you really want help, the first need is to get involved with my family --

immediately many things start happening. The first thing -- you become relaxed with me. Otherwise whenever a new person comes here, he's afraid of sannyas -- desirous and afraid too. There is a part which wants to move into this new space that I am making available here, and there is a part, naturally from the past, which is suspicious of everything -- everything new at least; that part holds back.

So if you are here and not a sannyasin, to become a sannyasin or not to become a sannyasin remains a constant worry on the head -- a very subtle tension. Once you have become a sannyasin that tension is gone.

You can relax, and only when you are in a relaxed state can I penetrate you. By becoming relaxed you become feminine; then penetration is possible. By surrendering you are no more a male energy -- that's why surrender is so

difficult. The male energy is aggressive... it wants to conquer. Hence the West has given birth to science -- science is an aggressive attack, almost a rape on truth.

In the East we have never thought in terms of conquering, we have thought in terms of surrendering. We surrender to nature, to God, or whatsoever one calls it, and then nature starts revealing its mystery.

So this sannyas is nothing but a first step towards the ultimate surrender which will be coming by and by. I am just a door. By surrendering to me you enter into the temple.

And I can help in every way, but I can help only if you allow me to help.

There is a very famous story about a sufi mystic, Bayazid. When he went to his master he was a young man, desirous of knowing. He went to his master and he asked the master, 'Would you teach me, sir?'

The master looked at him and said, 'Would you allow me to teach you?' And that very saying became a transformation.

I am ready to help but will you allow me to help you?... because nothing can be done without your cooperation. I never interfere in anybody's life unless the life has become part of my life -- that's what the meaning of sannyas is. Then you are no more [your name]: you don't belong to your past -- you belong to me. You can simply come out of your past as a snake comes out of the old skin -- and it is tremendously beautiful to come out of the past. For a man like you who has lived a public life, who has become famous in a way, who is well-known, it is a must to get out of it.

This is one of the greatest human dilemmas -- that when a person is not known, not famous, he hankers to become famous because walking on the road as a nonentity hurts. Nobody looks at you, nobody even says 'hello', nobody pays any attention. Whether you exist or not does not matter. If you die, there will not 1/08/07

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even be a ripple, you will simply disappear as if you had never existed -- it hurts. One starts in every way to make one's mark, to leave one's signature, so that even when death comes one can live in people's memories. And one wants that people should pay attention... people should know who you are! So there is a great urge to become famous. Somebody becomes a politician, somebody becomes an actor, somebody becomes an author, a painter, a poet... somebody becomes a saint.

The day you are famous -- and it takes long effort; tired, exhausted you arrive, you become famous --

suddenly you recognise that now it is almost impossible to walk on the road, to be, because no privacy is available. Wherever you go people know who you are. Everybody is staring at you. One becomes a public show.

So when one becomes famous, one finds that one has lost one's privacy, one's own space. Then one wants to be anonymous, you want to go somewhere where nobody knows you. So first we create fame, when it is there... and by the time it is there much has been lost; much energy has been wasted, one has suffered much: many headaches and many ulcers, and everything has happened. And then by the time one becomes famous, it is futile. First one hankers for riches -- when they are there, one simply sees the futility of it all.

... Sannyas is just a leap of understanding. that now fame does not mean anything, richness does not mean anything; that you would like to live a natural, simple, spontaneous life. I am not saying to escape from the world, I'm not saying drop out of your work, but once this ambition disappears, you can remain in whatsoever you are doing, but the quality will change.

... And that's what I can see -- you need a space to be alone, you need a space, a private space, a private sky where you are left alone and you can be silently growing, doing something or not doing something, just enjoying being. You are tired of doing. Sannyas will be a great help: it will make a discontinuity.

On the surface it is very difficult to say what sannyas is. It is an experience. And there are two ways to become a sannyasin: one is -- you think about it, you decide about it. The other and the better is that you simply go into it in deep trust without thinking about it, without making a decision about it. When you make a

decision, sannyas is not so valuable because it is the past making decision. Then the break is not so abrupt.

Mm? you will think -- who is this thinking? Your past will think and calculate and watch and talk to people and meet people and see whether something happens or not. This whole thing will go on and then there is a conclusion, a decision -- you take or you don't take. But this decision comes out of the past, and the past remains continuous, then the quantum leap is missed.

If you simply take a jump, not knowing where you are going, not making any effort to know where you are going -- if you simply go into this darkness, into this vast darkness of existence, without any map, without any plan -- then it has a tremendous beauty. You will have a thrill, an adventure.

So it is for you to decide ! Would you like to decide or would you simply like to go into it?

... Close your eyes and feel me surrounding you from everywhere as if you are just in my womb, relaxed, contented -- and whatsoever form your body starts taking, let it take.

This will be your name... so consciously, deliberately make a break with the old name. For your business purposes you can continue the old, but as far as you are concerned the old name becomes fictitious, the old name becomes pseudo, and this new name becomes your reality -- Swami Deva Veeten.

Deva means divine -- the word comes from the same root as divine. Divine comes from a sanskrit root, deva -- they both mean light. From dev comes day and divine both -- it means light. And veeten means beyond; the light beyond or the God beyond. And the reality is beyond you. The reality is beyond the body, beyond the mind. That's what one is ordinarily identified with -- either the body or the mind -- but reality is beyond both. Reality is in the witnessing of both.

If you can observe the body, you are more real than you are when you are in the body. If you are eating, you are not as real as if you are watching yourself eating. When you are thinking, you are not so real: but if you can watch the thoughts passing by you become more real.

Reality happens to you only when you are not identified with the body and mind. So Veeten means trying to be beyond, trying to be constantly beyond any

identity that can confine you. That's what Gurdjieff calls 'self-remembering', but self-remembering is not such a good word because the self in fact does not exist when there is remembering. So the word is not a very fortunate choice; self- remembering somehow makes it a self-centred thing. There is every possibility... and I have come across many Gurdjieff people who have mistaken self- remembering for self-consciousness.

They become more self-conscious -- that creates more tension. Self- remembering has nothing to do with self-consciousness because it has nothing to do with self, it is simple remembering. Remembering is also 1/08/07

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not a very good choice of words, mm? because it means that you are remembering something from the past.

It has nothing to do with the past either. You have never known it. It is going to be for the first time. It is not a rediscovery -- it is a discovery ! So it is a witnessing, it is pure consciousness, it is just seeing things as they are.

So these are the three layers upon one's being. One is the world outside, the outermost layer: the sun, the trees, the people, the society. It is very easy to get out of it, because there is a gap between you and it; it is not very difficult. And there is no need to escape to the Himalayas or to a cave, because wherever you go the world is there -- the outer world is there. It is very simple, because the distance is vast so one is never identified with the outer world. There are a few people very neurotic, who have become identified.

Somebody is so much identified with his car that if a car is dented, he is dented. Or with the house -- if the house is gone, he may start thinking of committing suicide. Or there are people who are very much identified with money, wife, children, but ordinarily that is not such a big problem, because you know that you are separate.

The problem starts with the body -- the body is very close. The outer world is like a dream -- you can drop it and you can become naked. The body is like skin

-- it is not so easy to peel it away, but it is not impossible. So just watching helps. You are walking on the road just become the witness. see the body walking.

And don't make it a tense thing: strain is not needed. If it becomes strenuous, you miss the point. So be perfectly at ease and relaxed. It is fun -- it is not a serious thing. That is one of the other problems which Gurdjieff people have imbibed -- they become very serious, and they don't take it as fun. That creates anxiety.

Even when Gurdjieff was there many people became ill, many people died, many people went mad, and the reason was that it was thought to be such a great work ! The very word 'work' makes it very serious.

What I am doing here is play -- it is not work. When I am gone, my work is to be known as play, never as work. So take it non-seriously. Seriousness is a disease and through seriousness no one has ever gone beyond. Seriousness is so heavy that it makes you rooted in the gravitation. One needs to be very playful, then one can go beyond gravitation -- one can fly!

A great unburdening is needed, so just be playful about it. When I say, 'when walking, watch,' I mean be playful. If sometimes you forget, nothing is wrong in it. Watch that too -- you have forgotten, good! Then again you remember, good! Both are good. In fact there is a rhythm. You cannot constantly watch; it is just like breathing in, breathing out.

... And that has been one of the missing points in Gurdjieff's system. People are trying to be continuously watching. It is foolish!

When you breathe out the air goes out, when you breathe in the air goes in, and there is a rhythm. The eyes go on blinking, there is a rhythm. And everything is a rhythm: the day and night, the summer-winter, the whole of life is rhythmic. So watchfulness cannot be a continuity. One should not strive for it. It is foolish, and it can create a neurosis! It can create cancer, tuberculosis, and it can create many things, because you strain too much.

So just let it be a natural rhythm. Sometimes you forget; that means it is exhalation. When you remember it is inhalation. And then it becomes very simple... very simple, child-like. And when you start enjoying it, forgetfulness,

remembering, forgetfulness, remembering.… And both are good, because the forgetfulness gives you respite and rest -- that is needed, it prepares you again to remember.

So walking, eating, sitting, just be watchful, but in a playful mood, with the body. And the same has to be done with the mind. Sometimes sitting silently, just watch. And that watching has not to be with a staring inside -- with very relaxed eyes. One is simply sitting, a thought passes by -- one looks at it.

[The new sannyasin says: Yes, because when I look at it, it stops.]

No, you must be straining. If you strain, then it stops. Let it float, it has its own right to be. Let it float just as clouds float in the sky. Just watch. So, watchfulness without any tension in it. That's why I am not using the word attention, because it has tension in it.

Just an unfocused watchfulness. So whatsoever it is, one is looking at it. There is no desire to stop, because if you are desiring to stop it you cannot watch it. The very desire becomes again subtle identification -- you are afraid of the thought. There is no need to be afraid. The thought is the thought, you are you. The thought is not hindering you. The clouds are moving in the sky. The thoughts are moving in 1/08/07

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the mind. The thoughts are as far away from you as clouds, and they have nothing to do with you. In fact they are not even yours -- they are just passing. That's why one thought comes, another comes, and sometimes you will become aware that if you are with a certain person a certain type of thought enters in you, mm? because that person is constantly broadcasting. So they are not exactly yours; thoughts are collective.

The society exists in an atmosphere of thoughts -- just as air is social. Mm? I breathe out, you breathe in.

You breathe out, I breathe in. One thought passes my head, it enters in your

head, it passes into somebody else's head and it goes on.

So nothing to be worried about. You are not to stop it. Simply watch, and in a very relaxed, calm, quiet mood. And learn to sit silently. Whenever you can find time, just relax in the chair -- no need for any posture. The only thing to be remembered is that you are at ease. Any posture that makes you at ease, at home, is good. So just relax, just close your eyes, and just be.

By and by you will see you are neither the society, nor the body, nor the mind. And then a new sensation... a new feeling of being arises, and you know you are this. Not that you make that type of statement inside -- no. It simply arises existentially: 'Now this is me.'

This witnessing, this consciousness, is our innermost core. And all the religions have been working to achieve this state. Many people try but miss, because they try too hard. That is the problem with Krishnamurti -- trying too hard... making it such a problem. People are already burdened with problems, and you bring another problem, and an almost impossible problem too. And Krishnamurti goes on hammering on their heads, and becomes angry too... rages!

But that is not going to help anybody. Life is playful... God is playful. And one comes closer to God as one becomes more playful.

So mix with people here, change to orange, forget your past for the days you are here. Dance, meditate

-- but everything has to be done absolutely non-seriously. Sincerely, yes! -- but seriously, no.

And enjoyment, delight, has to be imbibed. Laughter has to be learned and enjoyment in small things: drinking a cup of tea, talking to a friend, holding hands with a stranger or just sitting looking at the sky. Life is marvellous! And if we miss, only we are responsible -- nobody else.

And all that man needs to be happy is available. All that man needs to be happy is always available. You just have to relax and enjoy it and participate in it. So let celebration be the only rule!

And I would like you to do a few groups here. A few groups will be very helpful.

... Rolfing is good, mm? Do that, and book for Encounter... and these days you are here just mix with people and dance and enjoy.… And forget everything. Much is going to happen. You just have to allow --

and I have started working, mm? Good! [To another sannyasin]

Come here. Mm, so great energy is happening? Very good. Something has exploded in you.

Now, three things have to be remembered. First, in the lecture try to control it, remain centred. Let the energy be there; it will rise with a great force and you will have every temptation to cry or move, sway, shake -- every temptation, because when the energy is there the temptation is there. But at least in the lecture drop that temptation. If you can drop that temptation and you remain silent and sit silently and watch it, you will see that soon, if you don't get tempted it will cool down, and then there will be a great showering of bliss on you, because when you shriek or you scream the energy is lost.

So there are two different types of screams: one I allow. one I don't allow. One type is of catharsis: you are full of anger and a scream comes -- it is good, healthy. Mm? you have thrown anger out, you have thrown a toxic element from your system, it is good. Hence in all my meditations, catharsis is a part. If your body wants to move, let it move so the body can drop all wrong vibrations accumulated in it. For example, if you are angry you want to hit somebody but you cannot. The situation does not permit -- he is your boss or something and it will be too costly. It is uneconomical to hit him, so you hold the energy in your hand, now your hand keeps that energy. In the body there is no way for the energy to go back to its original source. It can come to the hand but it cannot go back. There is no reverse gear because when God created man, He had not thought about saints -- that these people will come and teach people to repress -- so there has been no reverse gear.

You know when Ford made his first car there was no reverse gear (laughter). Only later on when he found that it was difficult.… If you wanted to come back you had to go miles around and then you had to come back... he thought about it. God has not. yet thought about it! (laughter) He still hopes that some day 1/08/07

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these saints will disappear and people will be natural. So there is only one gear. The energy comes to the hand; if you don't hit, the energy clings there.

In Kundalini, in Dynamic, when your hand shakes, that energy falls away. It is good -- it gives you a new quality. As dust drops your mirror becomes clear. So as far as catharsis is concerned, good. But then when catharsis has happened and new energy arises and it is there near your navel and it bursts forth with great power, it is not good to express it, otherwise it will be lost. So keep quiet and let it accumulate there.

Let it become a great reservoir.

Mm. First it will come to your heart and there will be great temptation to cry and weep. Don't weep, don't cry; you will see that it is coming to your throat. When it comes to your throat there will be a great temptation to shout and say something. Don't say anything and you will see that it has gone beyond the throat; it has come to your third eye.

When it comes to your third eye, your eyes will start being pulled upwards and you will feel that there is a pull. Up to this point you can help the energy to come, beyond that it goes by itself. But if you start crying, weeping, it will never go above the heart. If you shout it will never go above the throat. And it has to reach to the third eye -- only from the third eye is there transformation, never before it. When the kundalini, the energy, the snake inside you, uncoils and reaches to the third eye, your work is finished Now you are available to God -- now He will pull you. It is almost as if you go to the roof and you want to jump: you need to take one step, then the rest will be done by gravitation. You don't do anything afterwards -- you simply jump!

Up to the third eye you have to come, and from there you need not work. Then the seventh centre starts pulling the energy automatically.

So this energy is not a cathartic energy. The first day you started screaming I told you to stop, and that was just to see whether you could stop it or not.

[The sannyasin answers: I couldn't hear you.]

You could not, I know. You could not -- that proved that it was not catharsis. If it was catharsis you would have immediately stopped, because catharsis is in control. You have been doing that for your whole life, so it is nothing new to stop it. One is angry and one can smile; you have learned that! One wants to shout, but stops. The husband and wife were just going to quarrel, and throw things at each other, and a guest knocks -- mm? They are smiling and all smiles! (laughter) So you know it. But that day you could not.

That proved that it was nothing that you can do anything about. You will have to learn.

So from tomorrow morning, sit very far away there in the corner so that nobody is disturbed and just keep quiet -- become a Buddha statue -- and when the energy arises just keep quiet. Within two or three days you will become able -- no shaking of the body, and no shouting -- and then you will be benefitted, so blessed. A great benediction will surround you.

Continue in the meditations -- that is catharsis. But in lectures simply sit silently, mm? And then later on I will tell you something else. This is the first thing to do. Two things I will tell you, so when you come next, you remind me about the other two things. First you do this, mm? And things are going very well.

Mm?

[A sannyasin says: I wrote that I was really angry with you, and that it was about something to do with the Buddha lectures... I felt you wanted so much of me and I couldn't live up to your expectations, and I wanted you to leave me alone...

Mm! I cannot leave you alone! (laughter. Osho chuckles)

[She continues: But it just made me feel angry... you have sticking your nose into my affairs. I was so angry!]

Mm mm, that's a good sign (laughter). That's really beautiful -- because anger arises only when something hits hard and deep. And these lectures on Buddha have hit many people, and they have hit only because they have a truth in them. The problem is, if you accept their truth then what about your illusions that you are living in? So this is the difficulty: if Buddha is right, then your whole life is

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But he is right! (laughter) Nothing can be done about it!

And if you understand him rightly, he is not saying to leave your illusions or anything like that -- no! No master of that quality ever interferes in anybody's life. He is simply saying his truth. If you can understand, good. If you cannot understand, there is no need to be worried about it. Continue! Some day you will realise that yes, he is right, and then you will repent.

But it takes time -- and everybody is not ripe at that moment to understand it. There is a difference: when the fruit is ripe it falls down easily. And if he starts talking about falling down... and fruit which is not ripe and which still wants to cling to the tree and live his dreams out certainly feels angry.

Ouspensky has dedicated his book 'In Search of the Miraculous' to Gurdjieff, with the words: 'To the man who disturbed my sleep.' It is a disturbance, and when somebody is asleep, and really enjoying a good dream, a nice dream, and you go and shake him.…

So your anger is natural -- I am not saying anything against it, but I will go on shaking you! (laughter) And keep coming, keep being angry -- that is not a problem, mm? That is not a problem. It simply shows love and nothing else. If you love you become angry too. And it is good -- it gives spice (laughter). So many people love me, and if they don't get angry, it becomes too sweet (laughter). Allow it, mm? So you are the salty type of sannyasin, mm? Good, Shraddha. Don't be worried. Continue hating and being angry, and you can write as long letters as you want -- because who reads? (much laughter) Mm? Good!

The Shadow of the Whip

Chapter #9

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