27

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‌CHAPTER 27

27 February 1979 pm in Chuang Tzu Auditorium

[A sannyasin arriving with her children says she doesn’t know how long she will stay here.]

Be here. There is no need to know! Just be here. This is not a place to know anything! This is a place to become as ignorant as possible.

There is a knowledge which is ignorant, and there is an ignorance which knows. just be here, available to me, open.

Prem means love; birgit is Celtic, it means strength. The strength of love – that will be the meaning of the full name. And love has a very paradoxical strength: it is soft, soft as a rose, and yet hard, hard as a rock. It is delicate, very fragile, and yet the very source of all strength of life.

Love is the strength of feminine energy, non-aggressive, non-violent, non-conquering, yet it conquers, yet ultimately it becomes victorious. It defeats all – it defeats even death. Only in moments of love does one come to know the immortal, the deathless.

Anand means blissful, diana means moon goddess – blissful moon goddess. The moon is symbolic of many things – basically of coolness, of light, but a light with a difference. Sunlight is hot, moonlight is cool; sunlight is more like passion, moonlight is more like compassion. Sunlight is male, moonlight is &male: it has grace, tranquillity, silence, beauty.

All these things should be the qualities of a sannyasin; every sannyasin has to become a moon. That’s exactly the meaning of my name: the moon.

All beauty is divine. To worship beauty is prayer, to be sensitive towards beauty is to be religious. As one grows deeper and deeper into the feel for the beautiful, one comes closer and closer to god,

because god is the ultimate experience of the beautiful. He is reflected in the rose, in the moon, in the birds, in people’s eyes – but these are reflections. Search for the one that is reflected in all: one moon reflected in millions of lakes.

It is beautiful when you look at even the reflection of the moon, but don’t be lost in the reflection. Let the reflection just become a longing for the search of the original, then every beautiful experience leads you towards god.

Premdas. Prem means love, das means servant – a servant of love. And that is the way to become a master. The kingdom of god belongs to the servants of love. The deeper you go into love, the more you disappear, and the more your life becomes that of service, of compassion, of sharing. You are not there any longer; you become instrumental to god. You become his hand, his voice, his eyes. He starts looking through your eyes into the world, he starts working through your hands in the world.

That’s exactly the meaning of becoming a sannyasin: to be so surrendered to love that one becomes a vehicle of the divine.

Anand means blissful; clive is a very beautiful name, it means a cliff-dweller. The search, the whole search of human consciousness, is to reach the ultimate peak of existence. It is dangerous, hazardous, in fact almost impossible, because the hindrances are so many, the difficulties millions. And to remain in the safety and the security of the plains is very tempting. To move towards the cliffs is to take risks, and to become a cliff-dweller is to become a sannyasin.

Man can live on many planes, man has many levels of being – seven, as Eastern insight has found. We live on the lowest, the first; we live on the ground floor.

As you move higher, joy arises, but insecurity also. You feel more and more freedom, but more and more danger too. Hence the statement of Friedrich Nietzsche: Live dangerously. Unless one lives dangerously, one cannot live on the mountains, one cannot live beyond the clouds – and that is where our real home is, beyond the clouds.

To become a sannyasin means to become part of a commune of seekers, of searchers, of people who have already decided to go on the ultimate adventure, of people who have already decided that the ordinary life, the so-called ordinary life, is not worth living at all, and that there must be more to life. And there is, but it is available only to those who risk for it.

Anand means blissful, barbara means a stranger. Be a blissful stranger in this world. It is not our home; to think that it is a home is to remain in an illusion. We are strangers here: today we are here, tomorrow we are gone. Don’t make too much fuss about this small time that is given. Rather, use it in being more blissful, more peaceful, more silent – because when the body drops, you can still carry the treasure of silence, love, bliss. There are treasures of the outside: diamonds and money and power and prestige. There are treasures of the inside: love, compassion, silence, meditation.

Once this is understood, that we are strangers here, the gestalt changes; then we are not concerned too much with outer things. If they are there, good; if they are not there, so what? Our concern becomes inner, we become more concerned with our state of consciousness. And that concern is the ultimate concern: once that starts growing, a person starts moving towards the real home.

God is the name of that real home. Unless we live in God we remain strangers.

[A sannyasin, leaving, says: Since I’ve been here I’ve felt so many changes and so much opening.… It’s like I’m one now.]

It is the beginning of a new life. Don’t close back home: just remember that for a few days, and then there will be no problem. Otherwise old situations, family, acquaintances, they all expect you to be the way they used to see you, and just to fulfil their expectations you may fall back. There is no need to fulfil their expectations, because these expectations are ill, not healthy expectations. And soon they will enjoy your openness – because an open person is more loving, more friendly, is capable of more intensity in everything, with more totality, intimacy.

If for three weeks you can remember not to fall back into the old pattern, then there will be no fear; then this opening will go on growing. There is no end to it: one can become as open as the sky and can contain all the stars within.

Continue to meditate and help my people there, and whenever you need me just put it (a box) on the heart.

[A sannyasin, arriving, says: I’m afraid of going back to the West and I’m also afraid of staying here.]

That’s the situation that almost everybody is in. Fear is the state of the normal human mind; one is afraid, simply afraid. It is not a question of what one does; all are excuses, just pegs to hang your fear on, that’s all. So if you are here, you are afraid of that; if you go there, you are afraid of that. If you do this, you are afraid of this; if you do something else, you will be afraid of that. So rather than thinking about why you are afraid, go deeper into this state of fear. Don’t be bothered by the excuses, they are irrelevant. Go into this fear, just be afraid – why find excuses? If fear is there, then why not be simply afraid? And you will have a tremendous experience.

From tonight, every night for one hour before you go to sleep, sit in the darkness of your room and just be afraid, for no reason at all. Tremble, shake, be afraid – and remember, don’t try to find any reason for it. There is no reason really.

Man is fear, and if we can go deep into fear without finding any explanations, then the fear can be transformed into love. It is the same energy that becomes love. But first you have to go into it, to the rock bottom of it. So this has to be your meditation for a few days, and after six weeks report on how you are feeling.

[She has done many groups and previously worked in the ashram.]

Then start working, and just join the music group in the night. Then in the late night when you are going to sleep, the fear meditation. Good.

[Before beginning the ‘energy darshans’ Osho speaks to the mediums.]

Three things. The first: two consciousnesses can relate in three ways. The first way is the way of I-it. That’s how millions of people relate: they reduce the other to a thing. Somebody becomes a

husband or a wife; then it is an I-it relationship. Then the other is not respected as a person but used as a commodity. An I-it relationship means a relationship of possession; it is the ugliest relationship. Science functions in the world of I-it, that’s why science cannot believe that there is a soul, that there is God. There are only things, matter; it reduces everything to matter. I-it is the world of the scientist.

The second relationship is of I-thou. That’s how lovers relate. The other is respected, respected tremendously. The other is not reduced to a thing, the other is not used; in fact both enhance each other, both enrich each other.

In the first, the I-it relationship, you take; your whole concern is how to take more and more. In the second, you give; the whole concern is how to give more and more. It is not that by giving you don’t get – you get a thousandfold, but that is a different matter, that is not your motive.

The second is the world of art; the artist lives in the world of I-thou. And many religions of the world, particularly religions born out of Judaism – Judaism, Christianity, Mohammedanism – have not gone beyond I-thou. Hence they have not been able to develop meditation – only prayer. Prayer is an I-thou relationship; god is the other. Great respect is there, but still the other is the other; there is a separation. There is closeness, but not bridged yet – very close, intimate, but not one yet.

The third relationship is really not a relationship at all. It is very paradoxical; it is neither I-it nor I-thou. The two persons don’t exist in it as two, they start functioning as one. They become one organic unity, they become one orgasmic joy. That’s the state the mystic lives in, and that is the state the meditator tries to attain.

All of my mediums have to attain to the third. With me you have to be in a relationship which is not a relationship at all. So if I put my hand on your head, it is not somebody else’s hand, it is your own hand. And when I put my head on your head it is not somebody else’s head, it is your own head. That feel has to grow. As it grows, you will become more and more open vehicles for my energy. That has to be remembered, then your being mediums will become your great meditation. It will not only be helpful to the guest, to the person who has come for the close-up; it will be a tremendous upsurge in your being too.

The second thing: this is the beginning of a new phase of work. I will relate many more things to you – many more that you cannot imagine, many more that you have never dreamt about – but the first basic you have to learn before that can be conveyed to you is: let this relationship with me be absolutely exclusive. This has not to become your gossipping.

The temptation will be there, because when you know something and somebody else does not know about it, there is great temptation to play the role of the knower, and to say it. It is a human temptation. But this has to be remembered, that whatsoever transpires between me and you is an absolute secret.

And remember, it is not the matter that is important; the matter may not be important at all. It is your capacity to keep it secret that is important. I may have simply told you that two plus two are four – that is not the point. It is immaterial whether you convey it to somebody or not; that is not the question. The content is not the question, the question is: your capacity of keeping it absolutely to yourself, your not revealing it even to your own spouse, your friend, your lover.

There is an ancient Sufi story.…

A man who was a great seeker heard of a mystic who had attained to the ultimate secret But he lived far away in the dark desert and nobody knew the way to him – he hid himself. The man tried: he sold everything that he had, he renounced his family. It took him three years to find the old master. He was utterly happy when he touched the feet of the master, and he said ‘So I have come. Now reveal the secret to me.’

The master said ‘If you want the secret, then you will have to pay for it.’ He said ‘I have nothing left. I have already paid.’ The master said ‘No. That is not the question. You have to just be here for three years, utterly silent; not a single word has to be uttered. That will be the payment, and then I will reveal the secret to you.’

The three years were long, living in that desert – nobody else there but the master and the disciple, and the disciple was not allowed to utter a single word. It was really hard; he was going crazy inside, but he waited and waited. Three years passed, and he said to the master ‘Now three years have passed: reveal the secret to me.’ The master said ‘Now the condition. You have paid, true, but now the condition: you have not to reveal this secret to anybody else, it has to be kept absolutely secret.’ He said ‘Agreed – but reveal it to me.’

The master started laughing. He said ‘How can I reveal it to you? If you can keep it secret, why can I not keep it secret? In fact my master told me the same thing: “Keep it secret – don’t reveal it to anybody” – and I don’t know what his master said to him. Whether there is any secret or not, that is not the point at all!’

So that is not the point – the content, or any secret – but your capacity to contain it. That you have to remember. If any of you starts gossipping, it is bound to reach me, remember: gossip has wings! And those who do that will automatically be dropped, slowly slowly. The higher work is not for them; they are childish.

And the third thing: Vivek will be your chief, so you have to listen to her, to whatsoever instructions she gives to you. I have been working on her for seven years; now she is ready.

So you have to surrender to her, you have to listen to her; whatsoever information she conveys to you, you have to follow.

And I am in search of creating a big group of mediums, because as the commune grows I will need much bigger groups of mediums to help people. Thousands are going to come, and they are going to come so fast that you will not be able to manage them!

So remember these three things.

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