मंगलवार, 18 फ़रवरी 2014

The Revolution

CHAPTER 1

A Hand Beckoning
11 February 1978 am in Buddha Hall

THERE IS NOTHING BUT WATER IN THE HOLY POOLS,
I KNOW, I HAVE BEEN SWIMMING IN THEM.
ALL THE GODS SCULPTED OF WOOD AND IVORY
CAN’T SAY A WORD.
I KNOW, I HAVE BEEN CRYING OUT TO THEM.
THE SACRED BOOKS OF THE EAST ARE NOTHING BUT WORDS.
I LOOKED THROUGH THEIR COVERS ONE DAY SIDEWAYS.
WHAT KABIR TALKS ABOUT
IS ONLY WHAT HE HAS LIVED THROUGH.
IF YOU HAVE NOT LIVED THROUGH SOMETHING,
IT IS NOT TRUE.
I HAVE BEEN THINKING OF THE DIFFERENCE BETWEEN WATER
AND THE WAVES ON IT. RISING,
WATER’S STILL WATER, FALLING BACK,
IT IS WATER. WILL YOU GIVE ME A HINT
HOW TO TELL THEM APART?
BECAUSE SOMEONE HAS MADE UP THE WORD ’WAVE’,
DO I HAVE TO DISTINGUISH IT FROM ’WATER’?
THERE IS A SECRET ONE INSIDE US.
THE PLANETS IN ALL THE GALAXIES
PASS THROUGH HIS HANDS LIKE BEADS.
THAT IS A STRING OF BEADS ONE SHOULD LOOK AT
WITH LUMINOUS EYES.

THE gods of the past are dead. And they cannot be revived again. They have become irrelevant
to human consciousness; they were created by a very immature mind. Man has come of age. He
needs a different vision of the gods, he needs a different kind of religion. He needs to be freed from
his yesterdays, because only then can the tomorrow become possible. The old has to die for the
new to be.

It is good that the old gods are gone – but it is difficult for humanity to say goodbye to them.
Humanity has become too familiar with them. They have been a great consolation and comfort
and convenience, they have been a sort of security. propping them one feels frightened, scared.
Mind wants to remain with the known because the known is the familiar, the trodden. Mind is always
afraid to move into the unknown. The unknown on the one hand challenges, attracts, on the other
hand creates fear. It is unpredictable, one cannot know beforehand what will be the outcome. And
mind is always orthodox, it is conventional. Mind is a convention, mind is traditional, mind is tradition.

So the problem is always there – mind clings with the past and life wants to go into the future, and
there is a constant tug of war between mind and life.

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Theologia Mystica

CHAPTER 1

11 August 1980 am in Buddha Hall

THOU TRINITY BEYOND BEING, DIRECT US TO THE HEIGHT OF MYSTICAL REVELATION,
SUBLIME BEYOND ALL THOUGHT AND LIGHT; WHEREIN THE SIMPLE, ABSOLUTE AND
IMMUTABLE MYSTERIES OF DIVINE TRUTH ARE HIDDEN IN THE TRANSLUCENT DARKNESS
OF THAT SILENCE WHICH REVEALETH IN SECRET. FOR THIS DARKNESS, THOUGH OF
DEEPEST OBSCURITY, IS YET RADIANTLY CLEAR, AND, THOUGH BEYOND TOUCH AND
SIGHT, IT OVERFILLS OUR UNSEEING MINDS WITH SPLENDORS OF TRANSCENDENT
BEAUTY.
THIS IS MY PRAYER. AS YOU , BELOVED TIMOTHY, EXERTING YOURSELF SINCERELY IN
MYSTICAL CONTEMPLATION, QUIT THE SENSES, THE WORKINGS OF THE INTELLECT, AND
ALL THAT MAY BE SENSED AND KNOWN, AND ALL THAT IS NOT AND IS. FOR BY THIS YOU
MAY UNKNOWINGLY ATTAIN, IN AS FAR AS IT IS POSSIBLE, TO THE ONENESS OF HIM WHO
IS BEYOND ALL BEING AND KNOWLEDGE. THUS THROUGH INDOMITABLE, ABSOLUTE AND
PURE DETACHMENT OF YOUR SELF FROM ALL THINGS, YOU WILL BE LIFTED UP TO THAT
RADIANCE OF THE DIVINE DARKNESS WHICH IS BEYOND BEING, SURPASSING ALL AND
FREE FROM ALL.

Man up to now has lived in a very schizophrenic way. The reason why he has become divided is not
very difficult to understand. For centuries he has been told that the world consists not of one world
but of two worlds: the world of matter and the world of the spirit. This is absolute nonsense.
The world consists only of one truth. Of course, that truth has two aspects to it, but those aspects
are indivisible. The outer aspect appears as matter and the inner as spirit. It is lie a center and
its circumference. This division has penetrated human mind in a thousand and one ways. It has
become the separation between the body and the soul. It has become the separation between thelower and the higher. It has become the separation between the sin and the virtue. It has become
the separation between the East and the West.

Man stands today so fragmented, so divided, that it is almost a miracle how we are managing to keep
ourselves together. The whole energy is exhausted in just keeping ourselves together, because we
are constantly falling apart.

The greatest need of the day it to get beyond this schizophrenia, to get beyond all divisions, to reach
to the ”one” which is neither this nor that, which is neither East nor West, which is neither man nor
woman. That ”one” has been called by the mystics God, truth, MOKSHA, NIRVANA, the absolute,
Dhamma, Logos, Tao – different names but pointing to the same one reality. It was possible up to
now somehow to go on living in a schizophrenic way, but now it is no longer possible.

We have come to a point where the decision has to be made. If we want to exist we have to create
a synthesis, or rather a transcendence, of all dualities. If we don’t want to exist then there is no
problem. If we want to commit a global suicide, then of course all problems are solved – but I don’t
think anybody wants or desires a global suicide.

Man has achieved much in spite of all kinds of madness. Man has reached many peaks: religious,
aesthetic, poetic, musical. And all this has happened in spite of all kinds of madness that we go
on supporting, nourishing, because the vested interests don’t want you to be united and one; the
vested interests want you to remain divided.

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From Sex to Superconsciousness


CHAPTER 1

Sex, the genesis of love
28 August 1968 pm in Gowalior Tank Maidan


Question 1
WHAT IS LOVE?

To feel it is easy, to define love is difficult indeed. If you ask a fish what the sea is like, the fish will
say, ”This is the sea. The sea is all around. And that’s that.” But if you insist – ”Please define the
sea” – then the problem becomes very difficult indeed.
The finest and the most beautiful things in life can be lived, can be known, but they are difficult to
define, difficult to describe.

Man’s misery is this: for the last four to five thousand years he has simply talked and talked about
something he should have been living earnestly, about something that must be realized from within
– about love. There have been great talks on love, countless love songs have been sung, and
devotional hymns are continuously being chanted in the temples and in the churches – what all isn’t
done in the name of love? – still there is no place for love in man’s life. If we delve deeply into
mankind’s languages, we will not find a more untrue word than ”love”.
All the religions carry on about love, but the kind of love that is found everywhere, the kind of love that

has enveloped man like some hereditary misfortune has only succeeded in closing all the gates to
love in man’s life. But the masses worship the leaders of the religions as the creators of love. They
have falsified love; they have blocked all love’s streams. In this case there is no basic difference
between East and West, between India and America.

The stream of love has not yet surfaced in man. And we attribute this to man himself. We say it is
because man is spoiled that love has not evolved, that there is no current of love in our lives. We
blame it on the mind; we say the mind is poisonous. The mind is not poison. Those who degrade the
mind have poisoned love; they have not allowed the growth of love. Nothing in this world is poison.
Nothing is bad in God’s whole creation; everything is nectar. It is man alone who has transformed
this full cup of nectar into poison. And the major culprits are the so-called teachers, the so-called
holy men and saints, the politicians.

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Returning to the Source

CHAPTER 1

One Short Note
11 December 1974 am in Buddha Hall

KAKUA WAS THE FIRST JAPANESE TO STUDY ZEN IN CHINA, AND WHILE HE WAS THERE
HE ACCEPTED THE TRUE TEACHING.
WHEN HEWAS IN CHINA HE DID NOT TRAVEL. HE LIVED IN A REMOTE PART OF A MOUNTAIN
AND MEDITATED CONSTANTLY.
WHENEVER PEOPLE FOUND HIM AND ASKED HIM TO PREACH, HE WOULD SAY A FEW
WORDS, AND THEN MOVE TO ANOTHER PART OF THE MOUNTAIN WHERE HE COULD BE
FOUND LESS EASILY.
WHEN KAKUA RETURNED TO JAPAN, THE EMPEROR HEARD ABOUT HIM AND ASKED
HIM TO COME TO COURT TO PREACH ZEN FOR THE EDIFICATION OF HIMSELF AND HIS
SUBJECTS.
KAKUA STOOD BEFORE THE EMPEROR IN SILENCE. HE THEN PRODUCED A FLUTE
FROM THE FOLDS OF HIS ROBES, BLEW ONE SHORT NOTE, BOWED POLITELY, AND
DISAPPEARED. NO ONE EVER KNEW WHAT BECAME OF HIM.

The real teaching cannot be taught, but still it is called a teaching. It cannot be taught, but it can
be shown, indicated. There is no way to say it directly, but there are millions of ways to indicate it
indirectly.

Lao Tzu says that the Truth cannot be said, and the moment you say it, you have already falsified
it. The words, the language, the mind, are utterly incapable. Truth defies reason; it defies the head-oriented personality; it defies the ego. It cannot be manipulated. It is utterly impossible for reason to encounter it.

This is the first thing to be understood, and the more deeply you understand it, the more possibility
will be available to me to indicate towards it. Whatsoever I am saying is not the Truth. It cannot be.
Through words, only a situation can be created in which Truth may be possible. But that too one can
never be definite about. It is unpredictable. No cause can be produced for it to happen – it happens
when it happens. The only thing that can be done is to become available to it. Your doors should
be open. When it knocks at your door, you should be present there. If you are present, available,
receptive, it can happen. But remember, through scriptures, through the words of the Enlightened
Ones, you cannot attain it.

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The Great Secret

CHAPTER 1

Tales of love untellable
11 January 1975 am in Buddha Hall

LOVE’S NOT GROWN IN GARDENS;
LOVE’S NOT SOLD AT MARKET.
HE WHO WANTS IT, KING OR COMMONER,
GIVES HIS HEAD AND TAKES IT.
STUDYING GREAT BOOKS MANY HAVE DIED.
NONE EVER BECOME LEARNED.
TWO LETTERS AND A HALF IN LOVE,
WHO STUDIES THEM IS LEARNING.
NARROW IS THE LANE OF LOVE.
TWO WILL NEVER FIT.
WHEN I WAS, THE LORD WAS NOT.
NOW HE IS; I AM NOT.
KABIR SAYS: CLOUDS OF LOVE
CAME ON ME SHOWERING;
SOAKED THE HEART,
GREENING THE INNER JUNGLE.
A HEART DRY OF LOVE;
RAM AGAIN UNTASTED.
THUS IS MAN IN THIS WORLD:
HIS ARISING WASTED.
ROUSED, ECSTATIC WITH HIS NAME,
LOVE-DRUNK, OVERFLOWING,
REVELLING IN HIS VISION.
WHY BOTHER WITH LIBERATION?
TALE OF LOVE, UNTELLABLE.
NOT A BIT’S EVER TOLD.
THE SWEETS OF A DUMB ONE –
HE ENJOYS... AND SMILES.

I look at you and am convinced of one thing, that you once had something – some treasure, some
symmetry, some secret, some key – but you have lost it. Every moment, asleep or awake, you
are always busy looking for something. It is quite possible you do not know exactly what you are
searching for and that you are unaware of what you have lost, but I see the hunger in your eyes. It
is apparent in every beat of your heart.

This quest has been going on for countless lives. Sometimes you call it the search for truth. But you
have never known truth, so how can you lose it? And sometimes you call it the search for God. But
your meeting with Him has never taken place, so how can you be separated from Him? You go in
search to the temples, to the mosques, to Kashi and to Mecca; you knock on every door you come
across in the hope you will find what you have lost. But as long as you do not know exactly what it
is you have lost your search cannot be fulfilled. Your own experience will tell you the same thing –
you have knocked on many doors, but you have always returned empty-handed. The doors are not
to be blamed for this. Before you set out in search you should know what it is you are looking for,
what it is you have lost.

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Hidden Mysteries



CHAPTER 1

The Secret of Shapes, Sounds and Fragrances
26 April 1971 pm in Woodlands, Bombay, India


Suppose we have a key in our hands. We cannot directly understand the purpose of it from the key
itself, nor is it possible to imagine from the key itself that a great treasure is likely to be revealed
with its help. There is no hidden indication in the key regarding the treasure; the key itself is closed.
Even if we break it or cut it into pieces, we may find the metal of which it is made, but we cannot
learn anything about the hidden treasure which the key is capable of revealing. And whenever such
a key is preserved for a long time, it only becomes a burden in our life.

In life there are many such keys which can open the doors of treasures even today, but unfortunately
we neither know anything about those treasures nor about those locks which can be opened. When
we do not know either about the treasures or the locks, then what is left in our hands cannot even
be called a key. It can only be a key if it opens a lock. This same key may have revealed treasures
some time in the past, but because today nothing can be unlocked, the key has become a burden.
But even so, somehow we do not feel like throwing it away.

The key has left a sort of lingering fragrance in the unconscious mind of man. Maybe some four
thousand years ago that key did open some locks, and treasures were found: the remembrance of
that in the unconscious mind makes us carry the burden of that key to this day. However much one
may be persuaded about the uselessness of the key, we cannot gather the courage to throw it away.
In some unknown corner of the heart there still lingers the hope that some day some lock might be
opened by it.

Take, for example, temples.... There is no sect on earth which has not built something like a temple
– it doesn’t matter whether it is called a masjid or a church or a gurudwara. Today it is possible for us to learn something from other sects, but there was a time when we did not even know about the
existence of other sects, so there was no way to learn from others. The temple is not the fanciful
result of the imagination of some eccentric people, but its roots lie somewhere deep in the inner
consciousness of man

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Unio Mystica, Vol 1

CHAPTER 1

Polishing the Mirror of the Heart
1 November 1978 am in Buddha Hall

WE TRIED REASONING
OUR WAY TO HIM:
IT DIDN’T WORK;
BUT THE MOMENT WE GAVE UP,
NO OBSTACLE REMAINED.
HE INTRODUCED HIMSELF TO US
OUT OF KINDNESS: HOW ELSE
COULD WE HAVE KNOWN HIM?
REASON TOOK US AS FAR AS THE DOOR;
BUT IT WAS HIS PRESENCE THAT LET US IN.
BUT HOW WILL YOU EVER KNOW HIM,
AS LONG AS YOU ARE UNABLE
TO KNOW YOURSELF?
ONCE ONE IS ONE,
NO MORE, NO LESS:
ERROR BEGINS WITH DUALITY;
UNITY KNOWS NO ERROR.
THE ROAD YOUR SELF MUST JOURNEY ON
LIES IN POLISHING THE MIRROR OF YOUR HEART.
IT IS NOT BY REBELLION AND DISCORD
THAT THE HEART’S MIRROR IS POLISHED FREE
OF THE RUST OF HYPOCRISY AND UNBELIEF:
YOUR MIRROR IS POLISHED BY YOUR CERTITUDE –
BY THE UNALLOYED PURITY OF YOUR FAITH.
BREAK FREE
FROM THE CHAINS YOU HAVE FORGED ABOUT YOURSELF;
FOR YOU WILL BE FREE WHEN YOU ARE FREE OF CLAY.
THE BODY IS DARK – THE HEART IS SHINING BRIGHT;
THE BODY IS MERE COMPOST – THE HEART A BLOOMING GARDEN.

HAKIM SANAI: THIS NAME IS AS SWEET to me as honey, as sweet as nectar. Hakim Sanai
is unique, unique in the world of Sufism. No other Sufi has been able to reach to such heights of
expression and such depths of penetration. Hakim Sanai has been able to do almost the impossible.
If I were to save only two books from the whole world of the mystics, then these would be the two
books. One would be from the world of Zen, the path of awareness: SOSAN’S HSIN HSIN MING.

I have spoken on it; it contains the quintessence of Zen, of the path of awareness and meditation.
The other book would be Hakim Sanai’s HADIQATU’L HAQIQAT: The Walled Garden of Truth – in
short, THE HADIQA: The Garden. This is the book we are entering today.

THE HADIQA is the essential fragrance of the path of love. Just as Sosan has been able to catch
the very soul of Zen, Hakim Sanai has been able to catch the very soul of Sufism. Such books are
not written, they are born. Nobody can compose them.

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What is Rebellion?

CHAPTER 1

31 March 1970 pm in Jabalpur University, Jabalpur, India

The students here wish me to say something on the hippies. The first thing that comes to my mind
in this connection is the book MAXIMS FOR A REVOLUTIONARY by George Bernard Shaw, as it
enumerates some golden rules, the first of which is indeed wonderful. In a way it can be said that
the whole thing has finished with the first rule. He writes: ”The first golden rule is that there are no
golden rules.” The very first thing that I would like to point out about the hippies is that the hippie
movement is not an ’ism.’ It is the negation of all ’isms.’ It will be appropriate if we first probe into the nature of ’ism’ before going into the problem of the hippies.

Of all the maladies afflicting humanity during the past five thousand years, the worst is that of ’isms’
– be is Islam, Christianity, Hinduism, Communism, Socialism, Fascism or Gandhiism. Isms have
generated much trouble and anxiety for humanity. Almost all the wars fought in human history and
all its blood baths centered around one ’ism’ or the other. Isms have been changing, but new isms
have been taking the place of the old malignant isms, and yet man stands where he was without
making an inch of progress. In 1917 the old ism collapsed in Russia. The old gods and goddesses
were thrown out, but new ones reared up their heads; a new sort of religion came into being. The
Kremlin is now in no way less than a Mecca and a Macedonia. It has become, so to say, a new
centre of pilgrimage where Communists from all over the world assemble to pay their homage. No
doubt, the old idols have been removed, Christian churches have been closed, but the dead body of
Lenin has been placed in the Kremlin Square; it is virtually being worshipped there.

A particular ’ism’ may change, but it yields place to another ’ism.’ The hippies rebel against any and
all ’isms.’ Those youngsters who are today known as hippies sincerely believe that man can very
well live without any ism. There is no need of a religion or of any scriptures, doctrines or ideologies,
because according to their understanding if one becomes involved in ideologies, the capacity to live
fully decreases proportionately. I would like to mention here that I also share this view, in commonwith the hippies. As far as their real significance is concerned, they are greatly symbolic and provide an inkling of the future.

The humanity which will inhabit this globe a hundred years hence will, without any doubt, become
free from the cramping influence of all ’isms.’ What, after all, is the reason behind this strong
opposition of ’isms?’ What is that which is working in the minds of hippies and all other youngsters
who have raised the banner of revolt against all isms, all temples, all churches and all canons of
established society? The cause, is not far off. It can be found in their continuous unhappy experience
during this long period since the dawn of humanity. That experience is comprised of the fact that the
more ’ism’ is imposed upon a person, the less and less sensitive and the more deadened his or her
soul becomes, so to speak. The more elaborate the structure of any ’ism,’ the greater the degree of
inner freedom that is lost.

An ’ism-gripped’ personality is, so to say, a dead personality. So it can be said that many from
amongst us die quite early in life though they may actually be buried much later. Someone may die
at the age of thirty although he may await actual burial until age seventy. The day any rigid ideology
takes hold of us, that very day our freedom, our individuality and our soul takes leave of us. The iron
bars or the stony walls of a prison-house are obvious to the eyes, but quite unseen are the shackles
of thought which chain us, and the less obvious these are in reality, the more dangerous they are.

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Don't Bite My Finger, Look Where I'm Pointing


CHAPTER 1

1 March 1978 pm in Chuang Tzu Auditorium

[Osho initiates the new baby of a sannyasin.]

Deva means divine, sangam means meeting. Each child is a meeting of the sky and the earth. Each
child is a miracle. Something happens that should not ordinarily happen: the meeting of matter and
consciousness, the meeting of the visible and the invisible. So think of him as a miracle. Respect,
revere him; don’t take him for granted. The moment the child is taken for granted, we start murdering
him. And each child is murdered; that’s what is happening all over the world and has happened down
the ages: it is a great massacre.
It is not only that Herod killed all the children in Israel, it is happening every day; it was happening
before Herod and it has been happening since him.
Each child passes through a psychic murder; the moment the child is not respected and is thought
to belong to you like a possession, the child has been killed, effaced. He has to be respected as
a god, because the child is the coming of god into the world again. Each child is a statement from
god that he is not yet tired, that he is not yet weary of man, that he still hopes, that he will continue
to create new human beings, whatsoever we become – sinners and saints. Whatsoever we do, he
still hopes that the real man will be created. God has not failed yet! That is the declaration in each
child’s coming onto the earth, into existence.
So let this be your meditation now. To be a mother means to meditate with an alive, new, fresh,
being.
Devadas – Deva means god, das means a servant – a servant of god, a slave of god, one who is
surrendered. The English word ’servant’ is not very good; it carries the connotation of somebody
being forced. The English word ’slave’ is also not good; that also has the meaning of somebody being forced against his will. Daso is one who has surrendered on his own accord. In fact there is
no word in English for it. It means: a servant who has chosen the life of service as his joy, a slave
who has found his freedom in this slavery. When you surrender, on one hand you become a slave,
on the other hand you become for the first time free, free from the ego; and that is real freedom.

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Hallelujah!



CHAPTER 1

Sannyas is The Apprenticeship in Bliss
1 August 1978 pm in Chuang Tzu Auditorium


[to a sannyasin returning to her husband in the West]

Just be there and be totally there. It is not a question of where you are; the question is always of
being total or partial. Whenever you are partial, something goes on missing. But my feeling is that
you will be partial there too – because you could not be total here, so how can you be total there?
Here you have been thinking of somebody who is there; there you will think of me and things that
are here.

Partiality is the way of the mind. The mind can never be total in anything, because to be total means
to commit suicide; as far as the mind is concerned, it is a suicide. The mind is very clever in creating
new fragments. You are thinking that there you will be total, but you will be there – nobody else –
and this mind will be there – no other mind. If it cannot be total here, how can it be total there? Just
by changing places, nothing is changed; the mind remains unaffected by changing your place. The
mind has to be changed. If you had been total here then there would have been a possibility: you
could have hoped to be total there too. But try. Who knows? It may happen there.

And it is always so that whenever you are not with your lover great romantic ideas arise, and when
you are with your lover then all simply falls flat.

When you are not with your lover your heart is simply longing to be together, and when you are
together suddenly you find the whole stupidity of it. What is there? All those dreams look childish.
Then you want to be alone or you want to be somewhere else. This is the game people are playing;
it is not simply your game. It is the general game, the game of life: whatsoever you have immediately
loses meaning; whatsoever you have not becomes meaningful.

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Hsin Hsin Ming: The Book of Nothing


CHAPTER 1

The Great Way
21 October 1974 am in Buddha Hall


THE GREAT WAY IS NOT DIFFICULT FOR THOSE WHO HAVE NO PREFERENCES.
WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND
UNDISGUISED.
MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET
INFINITELY APART.
IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST.
THE STRUGGLE OF WHAT ONE LIKES AND WHAT ONE DISLIKES IS THE DISEASE OF THE
MIND.

WE WILL BE ENTERING the beautiful world of a Zen Master’s no-mind. Sosan is the third Zen
Patriarch. Nothing much is known about him – this is as it should be, because history records
only violence. History does not record silence – it cannot record it. All records are of disturbance.
Whenever someone becomes really silent, he disappears from all records, he is no more a part of
our madness. So it is as it should be.

Sosan remained a wandering monk his whole life. He never stayed anywhere; he was always
passing, going, moving. He was a river; he was not a pond, static. He was a constant movement.
That is the meaning of Buddha’s wanderers: not only in the outside world but in the inside world also
they should be homeless – because whenever you make a home you become attached to it. They
should remain rootless; there is no home for them except this whole universe.

Even when it was recognized that Sosan had become enlightened, he continued his old beggar’s
way. And nothing was special about him. He was an ordinary man, the man of Tao.

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Revolution in Education

CHAPTER 1

Teacher, Society amp; Revolution
Date unknown
This discourse was first published in KRANTINADA MONTHLY 1968 to 1969.


I would like to tell you a few things which I see about teachers and the society. Perhaps there will
be no agreement between the way you think and the way I think. Perhaps I may be opposing the
positions taken in the current code of education. I am neither an educationist nor a social reformer.
It is my good fortune that I can talk about some fundamental aspects of education and society.

The possibility of any truth about education dawning on educationists should be taken as almost
nil. They have been thinking for the last five thousand years, but the present condition of education,
its structure, and the type of man that is produced, is so totally wrong that it is natural that only
unhealthy and confused leaders are born out of it all. The thinking that is done by the sociologists
is also sick and unhealthy; otherwise human beings, their life and their thinking, would have been
quite different. Since I am neither an educationist nor a sociologist, it is possible that I can tell you
things which can be seen only by looking at the problems directly.

For those for whom the scriptures are important, the solutions become more important than the
problems. Since I do not know the code of education I can talk directly about the problems.
The very first thing I would like to say is that the present relationship between the teacher and the
society has proved dangerous. What is that relationship? The relationship is that the teacher is a
slave and the society is the master or owner. What work does the society ask from the teacher?
Society wants the teacher to inculcate the old jealousies, old enmities and old thoughts coming down
from the past thousands of years into the minds of young children. Those old people, who are as

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Walk Without Feet, Fly Without Wings and Think Without Mind

CHAPTER 1

Fly Without Wings
1 January 1978 am in Buddha Hall

The first question:

Question 1

OSHO, WHAT EXACTLY, IN SIMPLE WORDS, ARE YOU TRYING TO TEACH? WHAT IS YOUR
EXACT MESSAGE TO HUMANITY AT LARGE? – AGAIN IN SIMPLE LANGUAGE THAT I CAN
UNDERSTAND.
WALK WITHOUT FEET
FLY WITHOUT WINGS AND
THINK WITHOUT MIND
THAT’S MY TEACHING.

It cannot be made more exact than that. Life is so mysterious that you
cannot reduce it to exact formulas. That is not possible. That will be unjust and unfair to life. A
mystery has to remain a mystery.

If you reduce the mystery to a formula, you are being violent to reality. No explanation can explain
away life. No fact can contain its truth.
You ask me: WHAT EXACTLY, IN SIMPLE WORDS, ARE YOU TRYING TO TEACH?

Only some negative things can be said – that I am trying to destroy the mind; that I have come to
destroy, not to fulfill... because unless the old mind is destroyed utterly, the new will not be born. It
is out of destruction that creativity arises. It is out of death that life blooms.

My whole work here consists in destroying the mind, its hold upon you; in destroying the roots of the
mind so that you can be free in each moment of your life, so that you can be without a past. To be
with a past is to be in a prison. The bigger the past, the more you are burdened with it. The more
you are burdened with the past, the more you become in-capable of living in the present. Then the
present is only a word – you don’t experience it. And truth is always in the present. Past is only
memory, and future imagination. One is no more; one has yet to be. Between the two is this small
precious moment.

And you can be in contact with this precious moment only if there is no mind. Mind means past and
future. Either the mind thinks of that which has gone, or of that which is to come; either of yesterdays
or of tomorrows.

Jesus says to his disciples: Look at the lilies in the field – how beautiful they are! Even Solomon
in all his glory was not arrayed as one of these. And they spin not, they weave not, they work not.
They don’t think of the morrow... What is the beauty of the lilies in the field? They live in the present.
Except for man, the existence knows no past, no future. Except for man, there is no misery. Except
for man, there is no hell.

By destroying your mind and your past, I am bringing you back home so Adam can enter again into
the Garden of Eden.

But don’t ask me to be exact – that I cannot do. I cannot do it because I respect life so much. And I
cannot be untrue to life. How can I be exact about a roseflower? And how can I be exact about the
innocent eyes of a child? And how can I be exact about the beautiful form of a woman? How can
I be exact about the clouds in the sky, and the rivers and the mountains and the stars? Life is so
elusive, so mysterious, and life is such flux... everything continuously changing.

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The Long, the Short and the All

CHAPTER 1

Knowledge and understanding
Date Unknown

YOU ASK WHAT MY MESSAGE IS? It is a brief one indeed: those who are awake are alive; those
who are asleep miss everything.
NO MAN IS GIVEN MANHOOD READY-MADE. He has to build it by himself. This is both a blessing

and a bane. It is a blessing because there is always the possibility he will die without ever having
become a man.
MAN DOES NOT BECOME GOD BY DEVELOPING HIMSELF. If he were able to open himself fully,

he would know he is already God himself, here and now. As I see it, the complete revelation of the
self is the only development there is.

IT IS NO EXAGGERATION TO SAY THAT WE HAVE FORGOTTEN OURSELVES. Have we not
forgotten our own births? Then what else can one say about a life that rests on a foundation of
self-forgetfulness? Isn’t such a life really just a dream?
What, if any, is the difference between dreaming and being awake? In a dream the dreamer is
completely forgotten. The dream overwhelms him, it happens right in front of him, but he is not
present in the dream. In fact, his absence itself is his sleep because the moment he is present he is
neither asleep nor dreaming.

Then what shall we call this so-called life of ours? It is certainly not wakefulness because we cannot
remember our selves. So is it a dream too? Yes, my friend, this too is a dream. As long as there is
insensibility towards the self, like is but an empty dream.
GURDJIEFF HAS SAID THAT MAN IS A MACHINE. In all his activities man is nothing but a passive

participant. His actions are unconscious, unaware. They are really reactions. A mans may love,
hate and feel anger, but these are simply expressions of unconscious and mechanical forces at
work within him. He is really only an agent through which nature works. He has no conscious vitality
of his own. What we can call real life only begins when a man rises above this mechanical state of
existence.

A young man came to see me yesterday. He asked, ”How shall I conduct my life so I will never have
cause to repent anything in the future?”
I replied, ”There is only one answer to your question – discover real life. What you know as life is not
life at all.”

For one who has not yet attained to life the question of using it correctly has no meaning whatsoever.
Not attaining real life is to misuse life: attaining it is to use it correctly. The absence of real life causes
the need for repentance; living an authentic life results in bliss. What can a man accomplish when
his real life is still dormant within him?

A man who is asleep is not one, but many. He is a crowd. Mahavira has said that man has many
minds. It is true. Not one, but many individuals exist inside us. And a crowd cannot decide anything.
A crowd cannot make a judgment; a crowd cannot determine anything. To accomplish anything at
all it is imperative the soul in each one of us becomes activated, becomes awakened. We must
become one, instead of the disorderly crowd we are at present. We must become conscious of
our own individuality. Only then will reactions be replaced by actions. Jung has termed this the
individual’s attainment of his center.

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Sat Chit Anand

CHAPTER 1

Everybody can be a mystic
22 November 1987 am in Chuang Tzu Auditorium

Question 1
BELOVED OSHO,
IS THERE ANY DEFINITION OF THE ULTIMATE EXPERIENCE OTHER THAN SATYAM-SHIVAMSUNDRAM
– ”TRUTH, GODLINESS AND BEAUTY”?

The experience of the ultimate, Maneesha, is always the same. But the expression can be different.
The expression depends on the mystic; the experience does not depend on him.

The first definition I gave you is the definition by the poetic, aesthetic, sensitive individual, for whom
satya can come – the truth can come – only as beauty. And truth and beauty create the ultimate
peak of godliness. The poet cannot imagine that beauty will not be a part of the ultimate unity. His
eyes are receptive to beauty. Truth comes to him and is transformed, in his expression, as beauty.
Beauty is the god of the poet, of the painter, of all creative artists.

So the first definition was the definition from the artistic soul. Most of the mystics have been poets –
not ordinary poets, concerned with the mundane, but poets of the sacred. This sensitivity of the poet
is essential to arrive at the definition of the ultimate experience as ”Truth, Godliness and Beauty.”
But there are other mystics also, who are not poetic ... because to be a poet takes a certain talent.
Everybody can be a mystic, because the mystic is our very being, the unfolding of the mystic rose
within us. But not everybody can be a poet. Poetry is a talent, though it comes very close to mysticism. So either the poet becomes the mystic – then comes the definition satyam-shivamsundram
– or the mystic suddenly finds himself filled with tremendous beauty and starts singing and
dancing out of his spontaneity. He may not be linguistically right; that is not his concern ....
Meera, Kabir, Farid – they were not poets from the very beginning. They became poets when the
experience happened. Perhaps a talent that was dormant in them became suddenly active as they
opened their hearts to the universe. Everything opened. An immense poetry – which no poet can
write, because the poems are not compositions; they are their heartbeats, they are their very life –
started flowing through them.

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Krishna: The Man and His Philosophy

CHAPTER 1

The Future Belongs to Krishna
20 July 1970 pm in C.C.I. Chambers

Question 1
QUESTIONER: WHAT ARE THE DISTINGUISHING VIRTUES OF KRISHNA THAT MAKE HIM
RELEVANT TO OUR TIME? WHAT IS HIS SIGNIFICANCE FOR US? PLEASE EXPLAIN.

Krishna is utterly incomparable, he is so unique. Firstly, his uniqueness lies in the fact that although
Krishna happened in the ancient past he belongs to the future, is really of the future. Man has
yet to grow to that height where he can be a contemporary of Krishna’s. He is still beyond man’s
understanding; he continues to puzzle and battle us. Only in some future time will we be able to
understand him and appreciate his virtues. And there are good reasons for it.

The most important reason is that Krishna is the sole great man in our whole history who reached
the absolute height and depth of religion, and yet he is not at all serious and sad, not in tears. By
and large, the chief characteristic of a religious person has been that he is somber, serious and
sad-looking – like one vanquished in the battle of life, like a renegade from life. In the long line of
such sages it is Krishna alone who comes dancing, singing and laughing.

Religions of the past were all life-denying and masochistic, extolling sorrow and suffering as great
virtues. If you set aside Krishna’s vision of religion, then every religion of the past presented a sad
and sorrowful face. A laughing religion, a religion that accepts life in its totality is yet to be born.
And it is good that the old religions are dead, along with them, that the old God, the God of our old
concepts is dead too It is said of Jesus that he never laughed. It was perhaps his sad look and the picture of his physical form on the cross that became the focal point of at traction for people, most of whom are themselves unhappy and miserable. In a deep sense Mahavira and Buddha are against life too. They are infavor of some other life in some other world; they support a kind of liberation from this life.

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Just Around the Corner



CHAPTER 1

1 May 1979 pm in Chuang Tzu Auditorium

Hans means God’s gracious gift, Ananto means infinite. The full name will mean God’s infinite
gracious gift.
Life has no beginning and no end. It is eternity, and that is God’s gift. God has given himself in the
gift, because life is God.

All that is needed is a certain awakening in your heart so you can see it, feel it, taste it, touch it.
The gift has been waiting and waiting for you for thousands of years, but you have been asleep, as
everybody has been.

Sannyas has to become an awakening. Sannyas has to be nothing but a great effort to wake
yourself up. Nobody else can do it for you. If you don’t cooperate there is no possibility. Somebody
can shake you but you can go on sleeping, you can turn over. Somebody can shake you but you
can start dreaming that somebody is shaking you.

Unless you want to wake up, unless an intense longing to wake up arises in you, no possible help
can be given from the outside. But if you want to be awakened then all possible help is available.
I am here just to help you if you desire so. It cannot be imposed on you; your freedom cannot be
interfered with. With your cooperation the thing is very simple... so simple that I say: Snap your
fingers, slap your face, and wake up!

But if you are not cooperating then it is the most impossible thing in the world; then nothing can be
done. Sannyas is your gesture that you are willing, that you will cooperate, that you will not resist.
that is the inner sannyas: non-resistance, no conflict with the Master, a tremendous surrender and
trust

Anand means blissful, Siegfried means peaceful victory or victorious peace. Your full name will
mean blissful, peaceful victory. The victory can be blissful and peaceful only if it is through love, and
the victory can be blissful and peaceful only if it is not over others but over yourself.

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You Ain’t Seen Nothin’ Yet

CHAPTER 1

1 March 1979 pm in Chuang Tzu Auditorium

Bliss is not a result of prayer, it is not a reward: it is prayer itself. It is not that prayerful people
become blissful; just the contrary: blissful people are prayerful. There is no question of becoming;
bliss and prayer are synonymous. And once this is understood then the whole of life can be a prayer.
If this is not understood then prayer remains a ritual and never becomes your whole life, and unless
prayer becomes your whole life, your totality, it cannot transform you. It remains a duty, a formality,
a good ritual – healthy in itself, but it takes you nowhere.

My whole teaching is that if a person remains blissful in ordinary day-to-day life, doing small things
but blissfully, then prayer is spread all over his life. Then eating he is prayerfully eating because he
is blissfully eating. Then walking he is prayerfully walking because he is blissfully walking. Then
breathing, he is prayerfully breathing because he is blissfully breathing.

Prem means love, vinito means humbleness. Love brings humbleness. It is not cultivated, it comes
on its own accord. A cultivated humbleness is nothing but the ego masquerading in a beautiful form.
If one practises humbleness one misses the whole point. It is one of those few things which cannot
be practised. Something else has to be done: that is, the heart has to melt into love, and then
humbleness comes as a shadow of love, as a natural consequence. Then it has tremendous beauty
because one is not even aware that one is humble.

The true humbleness is not self conscious, because the true humbleness means that the self is no
more there to be; it is the disappearance of the ego. One cannot brag about it, one cannot even
claim. It is very silent. One feels it, one knows it, but there is no way to express it; it is ineffable.
Anand means bliss, viren means courageous, courage. It is one of the most significant things to
understand in life that to be miserable needs no courage, any coward can afford it. But to be blissful
needs courage. That’s why there are so few blissful people in the world: they don’t fulfil the first
requirement. It really needs tremendous courage, because the society is against blissful persons.
The society is against the blissful person because the blissful person cannot be reduced to a thing,
cannot be reduced to a machine. And the society is not interested in men; it is interested in machines
– efficient, skilful, but machines – not men. The society is very much afraid of real men, because
the real man means freedom, the real man means the capacity to say no, the capacity to revolt, the
capacity to be oneself. The real man means not to be just a part of the crowd; and bliss is part
of individuation. When one becomes individual, one is blissful, when one remains part of the mob
psychology one remains miserable.

The masses live on the lowest rung of the ladder. It is very dark there and very dismal, but they don’t
have the courage to rise higher. They are afraid of climbing the mountains, they are afraid of the
risks. It is secure where they are; even if they fall, it is not dangerous, they are on plain ground. But
the man who is searching for peaks of bliss – and bliss is the greatest peak, it is the Everest of life –
has to be courageous. He has to be courageous to drop misery, he has to be courageous to drop all
investment in misery, he has to be courageous to go into the unknown for the search of bliss. And
once one has learned to take a few steps into the unknown. only the first steps are hesitant. There
is a trembling. because one is moving beyond the boundaries of the known and the familiar. It is the
same fear that the small child feels the first day he goes to the school, the same fear when the boy
leaves home and goes to live in the hostel; that kind of thing is natural. It has to be accepted and
transcended and then suddenly skies of bliss open up. There is no end. One cannot contain it, so
much bliss is possible. One starts overflowing with it.

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Yakusan: Straight to the Point of Enlightenment

CHAPTER 1

Whatever the cost enlightenment is cheap
17 January 1989 pm in Gautam the Buddha Auditorium

OUR BELOVED MASTER,
KOKE RECEIVED A HORSE FROM THE EMPEROR DOKO AS A REWARD FOR HIS TEACHING.
HE RODE AWAY ON IT, BUT THEN FELL OFF AND BROKE HIS LEG. WHEN HE RETURNED
TO THE TEMPLE HE HAD THE HEAD MONK MAKE SOME CRUTCHES. SUPPORTED BY THE
CRUTCHES, KOKE CAME ACROSS A MONK, TO WHOM HE SAID, ”DO YOU KNOW ME?”
”WHY SHOULDN’T I KNOW YOU?” REPLIED THE MONK.
KOKE SAID, ”HERE’S SOMEBODY WHO EXPOUNDED THE DHARMA, AND CAN’T WALK AS A
RESULT OF IT.”
ON ANOTHER OCCASION, A MONK ASKED KOKE, ”WHAT SHOULD WE SPEAK ABOUT
BEFORE THE MANY-CHILDREN STUPA?”
KOKE SAID, ”IF ONE TELLS A LIE, TEN THOUSAND REPORT IT AS TRUTH.”
AT ANOTHER TIME, HOJU, A DISCIPLE OF RINZAI, SAID TO TANKU, A FELLOW DISCIPLE,
”WHEN A MAN COMES TO YOU WHO HAS NOT PUT AWAY THE SECOND AND THIRD ROOTS,
HOW DO YOU RECEIVE HIM?”
TANKU RESPONDED, ”YOU HAVE, IN BRINGING UP THIS QUESTION, ALREADY MADE A
MISTAKE.”
HOJU REPLIED, ”YOU ALSO HAVE NOT AVOIDED ERROR.”
TANKU CONTINUED, ”BE MY FRIEND!”
HOJU ADDED, HIS HAND BY HIS SIDE, ”YOU OLD ROBBER!”

FRIENDS, the Prime Minister of India, Mr. Rajiv Gandhi, has made a statement to an international
conference. the statement says that the earth is one. All national boundaries should be dissolved.
all differences of caste and race and color should be dissolved. All divisions of organized religions
should be dissolved.

I have been saying the same thing for almost twenty years, and my every meeting is an international
conference. But I don’t have the power; I am not a politician.
I would like Mr. Rajiv Gandhi to understand the implications of what he is saying. I support him with
my whole heart, but the question is: Who is going to begin it?

If I had the power, India would have been the first nation in the world to dissolve its armies, to drown
all its armaments, to dissolve all distinctions of caste and religion and race.
I would like to know from Mr. Rajiv Gandhi: Can you practice what you are preaching? And if you
cannot practice it, please don’t preach nonsense.

You have the power, you have the idea – now go ahead! Somebody has to begin it. Don’t wait for
somebody else to begin. And the idea is yours – take the risk! You are young enough, intelligent,
have guts. Take the risk and begin to act on what you are saying. Let India be the first nation to
dissolve all distinctions and become part of one earth, one world.

Perhaps Rajiv Gandhi has not looked into the implications, and I am wondering why nobody stood
up at that international conference and asked him, ”If this is your idea then start it. Take the risk.”

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Won’t You Join the Dance?

CHAPTER 1

1 February 1979 pm in Chuang Tzu Auditorium

Anand means bliss, christopher means Christ-bearer. The story is that Saint Christopher bore the
Christ child across the river. But it can become a tremendously significant metaphor for the inner
journey. The meaning that I would like to give it is that each person, man or woman, is a Christbearer
in the sense that everybody is pregnant with Christ, that we are carrying the child in our womb.
This is the whole dilemma of human existence, because if Jesus lives then Christ cannot live; if
Jesus dies, only then can Christ live. By Jesus I mean the ego; by Christ I mean the egoless
consciousness. Jesus and Christ cannot be together. When Jesus dies on the cross, then Christ
is resurrected: the death of the ego is the birth of god. The majority of people have chosen the
ego, they cling to the ego, and the Christ child remains suffocated, un-grown-up, like a seed– heavy,
ready to be born, but finding no opportunity.

Sannyas is nothing but an opportunity for Jesus to die and for Christ to be resurrected.
Prem means love, alessandra means a helper of mankind. The full name will mean: love, the helper
of mankind. And this is something very important to be remembered, that unless you love you
cannot be of any help. Help cannot be a duty. If it comes out of duty it is ugly, egoistic; it humiliates
the other. When. it comes out of love it obliges nobody; it is for the sheer joy of sharing. In fact you
feel thankful to the person who accepted your help, because he respected it, he welcomed it–he
could have rejected it.

People also become helpers without love–they become great public servants, missionaries, etcetera.
These are the most mischievous people in the world: in the name of help they dominate, in the name
of service they are on a power-trip. The service is nothing but a camouflage. They don’t love; and
without love whatsoever they do, harms – because this is the observation of all those who have
known, that only love is nectar, everything else is poison.

So let love become the centre of your existence, your very being. And if out of the pulsation of love,
service arises, it is beautiful; if you can help somebody out of love it is a tremendous joy. But it is
not service, it is not duty, and you are not earning virtue. You are simply sharing your life as god has
shared his life with you.

Anand means bliss; Jerry comes from Jeremiah, the second greatest biblical prophet. The literal
meaning of Jeremiah is: god is exalted. That is the basic flavour of prayer – that god is great,
that god is exalted, that god is supreme, that god is holy. The moment we say that god is exalted,
automatically the whole existence is exalted, because god is not a person but another name for the
totality of existence. It is all inclusive: men, women, trees, birds, rivers, mountains, stars, all are
included in it. God simply means the whole, the total, all that is.
There is an ancient tradition which says that god is a code word. ’G’ stands for ’that’, ’o’ stands for
’which’, ’d’ stands for ’is’: that-which-is. God is not a person, but all that which is, all that exists, all
that has been.

’God is exalted’ means the whole existence is sacred. Wherever you are moving you are on
holy ground, and whatsoever you are doing is as significant as any prayer. Then the small acts
of life are no more small, the ordinary is no more ordinary, everything becomes suffused with
extraordinariness. Then even the smallest contains the greatest, and the atom in itself is a universe.
To feel this, this utter exultation of existence, is to be prayerful. Jerry is a beautiful name, the very
essence of prayer. Become a blissful, prayerful yea-saying, a total yes – unguarded, unconditioned.
And feel in everything the beauty of god, the expression of the divine. Slowly slowly, one becomes
suddenly aware one day that we are like fish in the ocean of god. There is no need to go to seek
and search for him: he is here, he is now.

Prem means love, dara is Hebrew; it means the heart of wisdom. Knowledge is of the head, hence
it has nothing to do with love; in fact basically it is antilove. Love plays no part in the growth
of knowledge. Knowledge is the accumulation of dead facts, information, but those facts are not
beating, they are not alive, because love is missing.

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Until You Die

CHAPTER 1

Until You Die
11 April 1975 am in Buddha Hall

THERE WAS A RICH AND GENEROUS MAN OF BOKHARA. BECAUSE HE HAD A HIGH RANK
IN THE INVISIBLE HIERARCHY, HE WAS KNOWN AS THE PRESIDENT OF THE WORLD.
EVERY DAY HE GAVE GOLD TO ONE CATEGORY OF PEOPLE – THE SICK, WIDOWS, AND SO
ON. BUT NOTHING WAS GIVEN TO ANYONE WHO OPENED HIS MOUTH.
NOT ALL COULD KEEP SILENT.
ONE DAY IT WAS THE TURN OF THE LAWYERS TO RECEIVE THEIR SHARE OF THE BOUNTY.
ONE OF THEM COULD NOT RESTRAIN HIMSELF AND HE MADE THE MOST COMPLETE
APPEAL POSSIBLE.
NOTHING WAS GIVEN TO HIM.
THIS, HOWEVER, WAS NOT THE END OF HIS EFFORTS. THE FOLLOWING DAY INVALIDS
WERE BEING HELPED, SO HE PRETENDED THAT HIS LIMBS HAD BEEN BROKEN.
BUT THE PRESIDENT KNEW HIM, AND HE OBTAINED NOTHING.
AGAIN AND AGAIN HE TRIED, EVEN DISGUISING HIMSELF AS A WOMAN, BUT WITHOUT
RESULT.
FINALLY THE LAWYER FOUND AN UNDERTAKER AND TOLD HIM TO WRAP HIM IN A SHROUD.
‘WHEN THE PRESIDENT PASSES BY,’ SAID THE LAWYER, ‘HE WILL PERHAPS ASSUME THATTHIS A CORPSE, AND HE MAY THROW SOME MONEY TOWARDS MY BURIAL - AND I WILL
GIVE YOU A SHARE OF IT.’
THIS WAS DONE. A GOLD PIECE FROM THE HAND OF THE PRESIDENT FELL UPON THE
SHROUD. THE LAWYER SEIZED IT OUT OF FEAR THAT THE UNDERTAKER WOULD GET IT
FIRST.
THEN HE SPOKE TO THE BENEFACTOR: ‘YOU DENIED ME YOUR BOUNTY – NOTE HOW I
HAVE GAINED IT!’
‘NOTHING CAN YOU HAVE FROM ME,’ REPLIED THE GENEROUS MAN, ‘UNTIL YOU DIE.’
THIS IS THE MEANING OF THE CRYPTIC PHRASE ‘MAN MUST DIE BEFORE HE DIES.’ THE
GIFT COMES AFTER THIS ‘DEATH’ AND NOT BEFORE. AND EVEN THIS ‘DEATH’ IS NOT
POSSIBLE WITHOUT HELP.

THERE ARE religions and religions, but Sufism is the religion – the very heart, the innermost core,
the very soul.

Sufism is not part of Islam; rather, on the contrary, Islam is part of Sufism. Sufism existed before
Mohammed ever was born, and Sufism will exist when Mohammed is completely forgotten. Islams
come and go; religions take form and dissolve; Sufism abides, continues, because it is not a dogma.
It is the very heart of being religious.

You may not ever have heard of Sufism and you may be a Sufi – if you are religious. Krishna is a
Sufi, and Christ too; Mahavir is a Sufi, and Buddha too – and they never heard about the word, and
they never knew that anything like Sufism exists.

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Turn On, Tune In and Drop the Lot

CHAPTER 1
1 December 1978 pm in Chuang Tzu Auditorium
Samvad means communion. Man is living as an island, and that’s from where all misery arises.
Down the centuries man has been trying to live independently from existence. That is not possible
in the very nature of things. Man can neither be independent nor dependent. Existence is a state
of interdependence: everything depends on everything else. There is no hierarchy, nobody is lower
and nobody is higher. Existence is a communion, an eternal love affair.
But the idea that man has to be higher, more superior, special, creates trouble. Man has to be
nothing: man has to dissolve into the totality of things. And when we drop all the barriers, communion

happens, and that communion is a benediction. To be one with the whole is all. That is the very core
of religion.

Deva means divine, anando means bliss. Bliss is something which descends from the beyond.
It cannot be manufactured, man cannot make it. There is no possibility ever. No technology, no
methodology, can help man to create bliss; bliss is beyond human creativity. But still, man can
receive it; and the whole art of being blissful is the art of being receptive. One has to be in a kind of
let-go, then it comes. One has to be almost absent, then it pours in from all directions and fills you
to the full – not only that, it starts overflowing in you. Happiness is human, can be created. Bliss is
divine, cannot be created. It is always a gift from god, it is a grace; but man has forgotten how to
receive.

He has become too much of a doer and he feels that he can do everything: he can go to the moon,
he can make atom bombs and he can reach the secrets of nature. For the first time in the history
of human consciousness man has fallen deeply into the dream of being a doer. He has lost track
of something immensely valuable that can only be received. That’s why a few values are utterly
missing.

Love is disappearing, because you cannot produce it. It happens, it is not an activity. And there can
never be a science of love; there is no way to cause it to happen, it is not part of the world of cause
and effect. It is something mysterious – it happens.

But if we become too much of a doer then we are closed to that happening. Slowly slowly those
windows, those doors, become too tightly closed and slowly slowly we forget that they ever existed.
We have become focused on doing. The doing can do many things, but not all; and whatsoever can
be done by man is bound to be mundane. All that is great only descends. Great poetry is not manproduced:

man becomes a vehicle for it. Great works of art are not man-made: it is god working
through man, man becomes possessed. Love, meditation, all that is great, all that is sacred, comes
only from the beyond. Man is at the receiving end. And to learn it, to be alert about it, is to be a
sannyasin.

The sannyasin is not a doer. To be a sannyasin simply means to be in a relaxed state where the
mind no longer functions. One is just open, with no defences; one is simply vulnerable, available.
One has to become like a dry leaf in the wind: wherever the wind blows, the leaf goes with it. One
has to leave oneself to the river of life; and the river is already going to the ocean, you need not
swim. You only need to trust and let the river take you.

This is the difference between science and religion. Science is action, religion is inaction. Science
is doing, religion is non-doing. Science is male, religion is female. Science is aggressive, religion is
receptive. Science tries to conquer, religion surrenders. And the miracle is that the more you try to
conquer, the more you are at a loss, and the more you surrender, the more you are victorious.

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This Very Body the Buddha

CHAPTER 1

The Lion’s Roar
11 December 1977 am in Buddha Hall

ALL BEINGS ARE FROM THE VERY BEGINNING BUDDHA.
IT IS LIKE WATER AND ICE:
APART FROM WATER, NO ICE,
OUTSIDE LIVING BEINGS, NO BUDDHAS.
NOT KNOWING IT IS NEAR, THEY SEEK IT AFAR.
WHAT A PITY!
IT IS LIKE ONE IN THE WATER WHO CRIES OUT FOR THIRST;
IT IS LIKE THE CHILD OF A RICH HOUSE
WHO HAS STRAYED AWAY AMONG THE POOR.
THE CAUSE OF OUR CIRCLING THROUGH THE SIX WORLDS
IS THAT WE ARE ON THE DARK PATHS OF IGNORANCE.
DARK PATH UPON DARK PATH TREADING,
WHEN SHALL WE ESCAPE FROM BIRTH-AND-DEATH?
THE ZEN MEDITATION OF THE MAHAYANA
IS BEYOND ALL OUR PRAISE.
GIVING AND MORALITY AND THE OTHER PERFECTIONS,
TAKING OF THE NAME, REPENTANCE, DISCIPLINE,
AND THE MANY OTHER RIGHT ACTIONS,
ALL COME BACK TO THE PRACTICE OF MEDITATION.
BY THE MERIT OF A SINGLE SITTING
HE DESTROYS INNUMERABLE ACCUMULATED SINS.
HOW SHOULD THERE BE WRONG PATHS FOR HIM?

MY BELOVED ONES: I love you. Love is my message – let it be your message too. Love is my
color and my climate. To me, love is the only religion. All else is just rubbish, all else is nothing but
mind-churning dreams. Love is the only substantial thing in life, all else is illusion. Let love grow in
you and God will be growing on its own accord. If you miss love you will miss God and all.

There is no way to God without love. God can be forgotten – if love is remembered, God will happen
as a consequence. It happens as a consequence. It is the fragrance of love and nothing else. In
fact there is no God but only godliness. There is no person like God anywhere. Drop all childish
attitudes, don’t go on searching for a father. Divineness is, God is not. When I say divineness is, I
mean whatsoever is, is full of God. The green of the trees, and the red and the golden – all is divine.

This crow crying, and a bird on the wing. and a child giggling, and a dog barking – all is divine.
Nothing else exists.

The moment you ask ’Where is God?’ you have raised a wrong question. Because God cannot
be indicated anywhere. He is not in a particular direction, He is not a particular thing, He is not a
particular being. God is universality. Ask where God is not, then you have asked the right question.
But for that right question you will have to prepare the soil of your heart. That’s what I mean by love
– preparing the soil of your heart. If you are full of love, the world is full of God – they go parallel,
they are part of one symphony.

God is the echo from the universe. When you are in love, the echo is there. When you are not in
love, how can there be an echo? It is only you who are reflected again and again in millions of ways,
it is you who are thrown back to yourself again and again. If you are in love, God is. If you are not in
love, then what to say about God? – even you are not.

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This Is It

CHAPTER 1

1 May 1977 pm in Chuang Tzu Auditorium

Deva means divine and gupta means secret – divine secret. And the divine secret is that there is no
secret in it! The divine secret is the open secret. It is very obvious – it is not far away, it is not distant.
It is close-by, it is within, it is you... it is your very core. We go on missing god because we go on
looking far away. We are searching for god with a telescope, hence we go on missing. A telescope
is good to see things which are far away, but if you start looking for things through the telescope
which are not far away, which are very close by, you will miss them... and god is the closest!

Even to look at god with open eyes is to miss, because open eyes look far away... even an inch away
is far away. That is why in deep prayer or in deep meditation eyes are bound to close themselves.

God can be seen only with closed eyes: he is so close by – even open eyes will take you far away.
He is just in the heart beat. This is the secret: don’t look far away, don’t go after the distant, search
in the close-by, look within! And god has always been there – it is a miracle that we miss him! To
find god is a simple thing – to miss him is a miracle. To find god is very easy – to miss him is a very
complex phenomenon. It is simply incredible how we go on missing him, because we live in him, we
are born in him, we breathe in him, we die in him. We are just like fish and he is just like the ocean
– but it is said that the fish goes on missing the ocean. It is so close. How can you see it?

The fish comes to know about the ocean only when she is caught and thrown out of the ocean,
taken out of the ocean. Then she recognises, then only does she become aware of what she has
lost. We can take a fish out of the ocean – how can we take a man out of god ? There is no way
because there is no shore to it – god is a shoreless ocean. There is no place outside him so we can
never fall out of him. To understand this is to understand the greatest secret. Just a simple, loving
heart is needed. It is not a question of great intellectual understanding, no! – just a feeling heart is
needed. God is known through feeling: it is not an intellectual work – it is intuitive. So start looking
within-wards, mm?... and sannyas is the beginning of the journey within-wards.

Deva means divine and chaya means shadow – divine shadow. We are all god’s reflections, and to
think about ourselves otherwise is wrong. We are joined to god as the shadow is joined to our body.
There is no way to go away, the shadow cannot leave – it simply follows.

Once this is understood, life becomes very easy and very blissful. Then you are not the doer, then
there is no responsibility on you. The whole responsibility is on god’s shoulders, and in that there is
rest and relaxation.

So from this moment, leave everything to god and suddenly you will feel a great transformation.
Become a shadow!

[A sannyasin says: Last time you told me that will is not my path, so when I do active meditations, I
just do them relaxedly. I don’t know if I have to impose anything on myself .... ]
You have some wrong notion – that something has to be achieved – that’s why you start thinking
that you are going astray.

Where can you go? And how can you go astray? – because whatsoever happens is the truth. That
is the truth of that moment – that your mind started going away. That is the truth of that moment,
that’s how that moment came to you.

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The Zero Experience

CHAPTER 1

1 March 1977 pm in Chuang Tzu Auditorium

Prem means love, rupesh means god of the form – the full name will mean god of the form of love,
god of love. And once you recognise something in you, it starts happening; that is the miracle.
If you think of yourself as being depressed, you remain depressed. If you think of yourself as being
unhappy, you remain unhappy. It is only a turning in your thought: you can become happy just by
deciding to be happy.

People think that they are unhappy because there is some cause for them to be unhappy. The reality
is just the opposite: they have decided to be unhappy, hence the cause exists. It is not the cause that
makes them unhappy: because they have decided to be unhappy the cause comes into existence,
and they are looking at things just in the reverse order.

Once you decide, immediately that thing starts happening, because the inner power of man is
infinite. Howsoever we seem on the surface, we are not limited. The deepest source of your being
is unlimited, infinite. So once you start thinking in terms of your being divine, you start becoming
divine; nothing else is needed. You just have to create a thought-climate about yourself.

So this has to be your climate: become more and more loving and think of yourself as a temple of
love, and the god of love is sitting just inside your being.

In the beginning it will look like a fantasy, a fiction; soon you will realise that is has become the
reality, and once you have learned this secret art – of changing your life just by conscious decision
– you have learned something tremendously valuable. Then you carry a key in your hand which can
unlock all doors. It is a master key; no lock exists that it cannot open.
And this is the very foundation of all religions. god is not there existing. You have to decide that god
exists, then he exists in you!

That’s why the atheist can never come to know god, because he wants god to exist first and then
he will accept. That is impossible because he comes into existence only when you come to acccept
him.

The moment you accept, he is. But if you say, ’First I will have to see him and then I will accept,’
you will miss, because you don’t give the climate in which he can be, in which he can reveal himself.
That’s the meaning of trust.
So let your sannyas be a great leap into trust, a jump and from this moment think of yourself as a
temple.

Life is a temple, and god is enshrined in the temple.
We are carrying infinite potentiality – and completely unaware... living like beggars when we can live
like emperors. Nobody is hindering us except our own fallacious ideas and old habits; habits have a
great pull.

To be depressed is a habit,, to be angry is a habit, to be sad is a habit – and naturally they are very
wrong habits. To be happy, again is another habit. It is the same energy that becomes unhappiness
or happiness; you just have to change your habit, your outlook, your attitude, and immediately energy
starts flowing into a new channel. So from this moment, become happy, become loving, become
grateful, become celebrating.

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The Wisdom of the Sands, Vol 2

CHAPTER 1

The Man with the Inexplicable Life
2 March 1978 am in Buddha Hall

THERE WAS ONCE A MAN NAMED MOJUD. HE LIVED IN A TOWN WHERE HE HAD OBTAINED
A POST AS A SMALL OFFICIAL, AND IT SEEMED LIKELY THAT HE WOULD END HIS DAYS AS
INSPECTOR OF WEIGHTS AND MEASURES.
ONE DAY WHEN HE WAS WALKING THROUGH THE GARDENS OF AN ANCIENT BUILDING
NEAR HIS HOME, KHIDR, THE MYSTERIOUS GUIDE OF THE SUFIS, APPEARED TO HIM,
DRESSED IN SHIMMERING GREEN. KHIDR SAID, ”MAN OF BRIGHT PROSPECTS! LEAVE
YOUR WORK AND MEET ME AT THE RIVERSIDE IN THREE DAYS’ TIME.” THEN HE
DISAPPEARED.
MOJUD WENT TO HIS SUPERIOR IN TREPIDATION AND SAID THAT HE HAD TO LEAVE.
EVERYONE IN THE TOWN SOON HEARD OF THIS AND THEY SAID, ”POOR MOJUD! HE HAS
GONE MAD.” BUT, AS THERE WERE MANY CANDIDATES FOR HIS JOB, THEY SOON FORGOT
HIM.
ON THE APPOINTED DAY, MOJUD MET KHIDR, WHO SAID TO HIM, ”TEAR YOUR CLOTHES
AND THROW YOURSELF INTO THE STREAM. PERHAPS SOMEONE WILL SAVE YOU.”
MOJUD DID SO, EVEN THOUGH HE WONDERED IF HE WERE MAD.
SINCE HE COULD SWIM, HE DID NOT DROWN, BUT DRIFTED A LONG WAY BEFORE A
FISHERMAN HAULED HIM INTO HIS BOAT, SAYING, ”FOOLISH MAN! THE CURRENT IS
STRONG. WHAT ARE YOU TRYING TO DO?” MOJUD SAID, ”I DON’T REALLY KNOW.”

”YOU ARE MAD,” SAID THE FISHERMAN, ”BUT I WILL TAKE YOU INTO MY REED-HUT BY THE
RIVER YONDER, AND WE SHALL SEE WHAT CAN BE DONE FOR YOU.”
WHEN HE DISCOVERED THAT MOJUD WAS WELL-SPOKEN, HE LEARNED FROM HIM HOW
TO READ AND WRITE. IN EXCHANGE, MOJUD WAS GIVEN FOOD AND HELPED THE
FISHERMAN WITH HIS WORK. AFTER A FEW MONTHS, KHIDR AGAIN APPEARED, THIS TIME
AT THE FOOT OF MOJUD’S BED, AND SAID, ”GET UP NOW AND LEAVE THIS FISHERMAN.
YOU WILL BE PROVIDED FOR.”
MOJUD IMMEDIATELY QUIT THE HUT, DRESSED AS A FISHERMAN, AND WANDERED ABOUT
UNTIL HE CAME TO A HIGHWAY.
AS DAWN WAS BREAKING HE SAW A FARMER ON A DONKEY ON HIS WAY TO MARKET. ”DO
YOU SEEK WORK?” ASKED THE FARMER, ”BECAUSE I NEED A MAN TO HELP ME BRING
BACK SOME PURCHASES.”
MOJUD FOLLOWED HIM. HE WORKED FOR THE FARMER FOR NEARLY TWO YEARS, BY
WHICH TIME HE HAD LEARNED A GREAT DEAL ABOUT AGRICULTURE BUT LITTLE ELSE.
ONE AFTERNOON WHEN HE WAS BALING WOOL, KHIDR APPEARED TO HIM AND SAID,
”LEAVE THAT WORK, WALK TO THE CITY OF MOSUL, AND USE YOUR SAVINGS TO BECOME
A SKIN-MERCHANT.”
MOJUD OBEYED.
IN MOSUL HE BECAME KNOWN AS A SKIN-MERCHANT, NEVER SEEING KHIDR WHILE HE
PLIED HIS TRADE FOR THREE YEARS. HE HAD SAVED QUITE A LARGE SUM OF MONEY,
AND WAS THINKING OF BUYING A HOUSE, WHEN KHIDR APPEARED AND SAID, ”GIVE ME
YOUR MONEY,WALK OUT OF THIS TOWN AS FAR AS THE DISTANT SAMARKAND, ANDWORK
FOR A GROCER THERE.”

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The Wisdom of the Sands, Vol 1

CHAPTER 1

The Tale of the Sands
21 February 1978 am in Buddha Hall

A STREAM, FROM ITS SOURCE IN FAR-OFF MOUNTAINS, PASSING THROUGH EVERY KIND
AND DESCRIPTION OF COUNTRYSIDE, AT LAST REACHED THE SANDS OF THE DESERT.
JUST AS IT HAD CROSSED EVERY OTHER BARRIER, THE STREAM TRIED TO CROSS THIS
ONE, BUT IT FOUND AS IT RAN INTO THE SAND, ITS WATERS DISAPPEARED.
IT WAS CONVINCED, HOWEVER, THAT ITS DESTINY WAS TO CROSS THIS DESERT, AND
YET THERE WAS NO WAY. NOW A HIDDEN VOICE, COMING FROM THE DESERT ITSELF,
WHISPERED, ”THE WIND CROSSES THE DESERT, AND SO CAN THE STREAM.”
THE STREAM OBJECTED THAT IT WAS DASHING ITSELF AGAINST THE SAND, AND ONLY
GETTING ABSORBED; THAT THE WIND COULD FLY AND THIS WAS WHY IT COULD CROSS
A DESERT.
”BY HURTLING IN YOUR OWN ACCUSTOMED WAY YOU CANNOT GET ACROSS. YOU WILL
EITHER DISAPPEAR OR BECOME A MARSH. YOU MUST ALLOW THE WIND TO CARRY YOU
OVER TO YOUR DESTINATION.”
”BUT HOW COULD THIS HAPPEN?”
”BY ALLOWING YOURSELF TO BE ABSORBED IN THE WIND.”
THIS IDEA WAS NOT ACCEPTABLE TO THE STREAM. AFTER ALL, IT HAD NEVER BEEN
ABSORBED BEFORE. IT DID NOT WANT TO LOSE ITS INDIVIDUALITY. AND ONCE HAVING
LOST IT, HOW WAS IT TO KNOW THAT IT COULD EVER BE REGAINED?
”THE WIND,” SAID THE SAND, ”PERFORMS THIS FUNCTION. IT TAKES UP WATER, CARRIES
IT OVER THE DESERT, AND THEN LETS IT FALL AGAIN. FALLING AS RAIN, THEWATER AGAIN
BECOMES A RIVER.”
”HOW CAN I KNOW THAT THIS IS TRUE?”
”IT IS SO, AND IF YOU DO NOT BELIEVE IT, YOU CANNOT BECOME MORE THAN A
QUAGMIRE, AND EVEN THAT COULD TAKE MANY, MANY YEARS; AND IT CERTAINLY IS NOT
THE SAME AS A STREAM.”
”BUT CAN I NOT REMAIN THE SAME STREAM THAT I AM TODAY?”
”YOU CANNOT IN EITHER CASE REMAIN SO,” THE WHISPER SAID. ”YOUR ESSENTIAL PART
IS CARRIED AWAY AND FORMS A STREAM AGAIN. YOU ARE CALLED WHAT YOU ARE EVEN
TODAY BECAUSE YOU DO NOT KNOW WHICH PART OF YOU IS THE ESSENTIAL ONE.”
WHEN HE HEARD THIS, CERTAIN ECHOES BEGAN TO ARISE IN THE THOUGHTS OF THE
STREAM. DIMLY, HE REMEMBERED A STATE IN WHICH HE – OR SOME PART OF HIM, WAS
IT? – HAD BEEN HELD IN THE ARMS OF A WIND. HE ALSO REMEMBERED – OR DID HE? –
THAT THIS WAS THE REAL THING, NOT NECESSARILY THE OBVIOUS THING TO DO.
AND THE STREAM RAISED HIS VAPOR INTO THE WELCOMING ARMS OF THE WIND, WHICH
GENTLY AND EASILY BORE IT UPWARDS AND ALONG, LETTING IT FALL SOFTLY AS SOON
AS THEY REACHED THE ROOF OF A MOUNTAIN, MANY, MANY MILES AWAY.
AND BECAUSE HE HAD HAD HIS DOUBTS, THE STREAM WAS ABLE TO REMEMBER AND
RECORD MORE STRONGLY IN HIS MIND THE DETAILS OF THE EXPERIENCE.

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The Wild Geese and the Water

CHAPTER 1

And Escape to Reality
11 February 1981 am in Buddha Hall

The first question:

Question 1

OSHO,
DO YOU HAVE A MESSAGE FOR SANNYASINS AND FRIENDS GATHERING AT THE CAFE
ROYAL, LONDON, FOR THE ”MARCH EVENT”?
ANAND POONAM,

SANNYAS IS A REBELLION against both the past and the future. Man has either lived in the past
or in the future, but never in the present. And the present is the only reality there is; nothing else
exists. Existence knows only one time – that is now – and one space – that is here. But mind either
lives in the past which is no more or in the future which is not yet. Mind exists in the non-existential,
hence mind never comes across the reality; it cannot come by its very functioning.

Sannyas is a rebellion against mind itself. It is a way of life in which mind is not the master, no-mind
is the master and mind functions only as a servant. Mind actually is a mechanism; it is good as a
beautiful device of nature, but the moment the servant becomes the master there is danger, great
danger. Then your life is bound to be a mess, a chaos. The servant is blind, unintelligent, unaware.
To live according to the mind is not to live at all; it is sheer stupidity. Mind is never original, never
intelligent; it is always repetitive, it is always borrowed, it is always mechanical – hence stupid, hence unintelligent.Sannyas is a tremendous jump into reality, an escape to reality from the unreal.

There have been societies whose golden age was in the past, for example Indian society: its golden
age has passed. It believes that the future is going to be darker and darker every day – there is
no hope. Hence the Indian society lives in a state of depression, hopelessness, with no possibility
of any change for the better. It lives in misery, poverty, sickness. But because of the idea that the
golden age has already passed long before, thousands of years before, and we are falling by and
by, every day, it does not believe in evolution, it believes in involution, it believes in regression. It is a regressive philosophy, not progressive.

The West lives in the future; its golden age has yet to come: the classless society, the crescendo of
communism, the world of equality and freedom, the stateless state. Those golden days are ahead,
far away.

In a way, both are the same. If one has to choose between the two then I will suggest: choose
a progressive stupidity rather than a regressive one – if that is the only choice! At least with the
progressive stupidity you have some hope, you will have some thrill, you will have some excitement;
you will work for a better future. It is not going to come ever, but at least you will be occupied with
beautiful dreams. It has never been there before, it is not going to be ever in the future. It is now! It
is already the case!

Adam and Eve have never been expelled from the garden of Eden! That is my declaration, my
message. That whole story is invented by the priests. Adam and Eve are still living in the garden of
Eden – just they have eaten the fruit of knowledge. And who has given them the fruit of knowledge?
It is not the serpent; it is the priest, it is the theologian, it is the philosopher. The fruit of knowledge
does not grow on trees! It grows in churches, in temples, in the universities. It carries degrees –
Ph.D’s, D.Litt’s, D.D’s – and it comes in all shapes and all sizes.

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The White Lotus

CHAPTER 1

Lotus rain
31 October 1979 am in Buddha Hall

BELOVED OSHO,
QUESTION: WHAT IS BUDDHA-MIND?
ANSWER: YOUR MIND IS IT. WHEN YOU SEE THE SELFSAME ESSENCE OF IT, YOU
CAN CALL IT SUCHNESS. WHEN YOU SEE THE CHANGELESS NATURE OF IT, YOU CAN
CALL IT DHARMAKAYA. IT DOES NOT BELONG TO ANYTHING; THEREFORE, IT IS CALLED
EMANCIPATION. IT WORKS EASILY AND FREELY, NEVER BEING DISTURBED BY OTHERS;
THEREFORE, IT IS CALLED THE TRUE PATH. IT WAS NOT BORN AND, THEREFORE, IT IS
NOT GOING TO PERISH, SO IT IS CALLED NIRVANA.
QUESTION: WHAT IS TATHAGATA?
ANSWER: ONE WHO KNOWS THAT HE COMES FROM NOWHERE AND GOES NOWHERE.
QUESTION: WHAT IS BUDDHA?
ANSWER: ONE WHO REALIZES THE TRUTH, AND HOLDS NOTHING THAT IS TO BE
REALIZED.
QUESTION: WHAT IS DHARMA?
ANSWER: IT WAS NEVER PRODUCED, AND WILL NEVER BE REDUCED; THEREFORE, IT IS
CALLED DHARMA, THE NORM OF THE UNIVERSE.
QUESTION: WHAT IS SANGHA?
ANSWER: IT IS SO NAMED BECAUSE OF THE BEAUTY OF ITS HARMONY.

I AM ECSTATIC because just the name of Bodhidharma is psychedelic to me. In the long evolution
of human consciousness there has never been such an outlandish Buddha as Bodhidharma – very
rare, very unique, exotic. Only in some small ways George Gurdjieff comes close to him, but not
very close, and only in some ways, not in all ways.

There have been many buddhas in the world, but Bodhidharma stands out like Everest. His way
of being, living, and expressing the truth is simply his; it is incomparable. Even his own master,
Gautama the Buddha, cannot be compared with Bodhidharma. Even Buddha would have found it
difficult to digest this man.

This man Bodhidharma traveled from India to China to spread the message of his master. Although
they are separated by one thousand years, for Bodhidharma and for such men there is no time, no
space – for Bodhidharma Buddha was as contemporary as Buddha is contemporary to me.

On the surface you are my contemporaries, but between me and you there is a long long
distance. We live on different planets. In reality, Buddha, Lao Tzu, Jesus, Pythagoras, Bahauddin,
Bodhidharma – these are my contemporaries. Between them and me there is no gap either of time
or of space. Superficially there is a one thousand years’ gap between Buddha and Bodhidharma,
but there is not even a single moment’s gap in reality, in truth. On the circumference Buddha was
already dead for one thousand years when Bodhidharma arrived on the scene, but at the center he
is together with Buddha. He speaks the essence of Buddha – of course he has his own way, his
own style, but even Buddha would find it strange.

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