Darshan 14 August 1979

Fri, 14 August 1979 00:00:00 GMT
Book Title:
Don't Let Yourself Be Upset by the Sutra, rather Upset the Sutra Yourself
Chapter #:
pm in Chuang Tzu Auditorium
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Prem Lin. Prem means love; lin means beautiful.

Love is always beautiful. Love cannot be otherwise; if it is, then it is not love. Then something else is hiding behind it; then love is only a facade, a deception, a pretension. If love is really there it is bound to be beautiful. Not only that it is beautiful: whatsoever it touches becomes beautiful, it creates beauty. Love is creative. It makes the person beautiful: the moment love starts flowing from the heart one becomes luminous. A subtle light starts surrounding one's being. One starts having an aura; one is no more dark and dismal.

One is capable of sharing, and sharing without any bargain, sharing without any demand, sharing just for the sake of sharing. And that is the ultimate in beauty: when you give because you enjoy giving, not for any return. Business is ugly; sharing is beautiful. And love knows how to share. Love shares with the whole existence: with the trees and the birds and the people. Love lives in a totally different dimension, it is the dimension of the sacred. Without love a man lives in the marketplace; with love one enters into the divine temple.

Sannyas is entry into love, because my message is love. I teach one thing and only one thing, and that is the art of love. The art of love contains the art of life, the art of death. Love is the bridge between life and death. If one knows love one knows what life is and one knows what death is, and one also knows that love transcends both, that it is neither life nor death but something beyond them. You can call that beyond God but God is another name for love.

Veet Peter. Veet means going beyond; peter means stone, rock.

Go beyond being a rock, go beyond being a stone, go beyond insensitivity. The rocklike qualities have been praised down the ages because the rocklike quality makes a person a good fighter,

aggressive, a warrior, a soldier. The soldier has been praised very much in the past because war has been our whole history. The soldier has been in the center. Now the soldier has to be removed from the center - the sannyasin has to be in the center.

The sannyasin has to evolve totally different qualities from those of the soldier. The soldier has to be rocklike, and the sannyasin has to be waterlike.

Lao Tzu calls his way "the watercourse way"; liquid, flexible, ready to go into any direction, always finding the lowest place, non-ambitious, non-aggressive.

So from rock, become water. That is the meaning of your name and that has to be your work on yourself.

Dhyan Henk. Dhyan means meditation, a state of no-mind.

Mind means the thought process; meditation means a no-thought process. Meditation does not mean sleep, although in deep sleep also thoughts disappear. Meditation has something similar to deep, deep sleep but it is not a state of sleep; on the contrary it is a state of tremendous awakening.

Thoughts disappear only on two extremes: either you are absolutely asleep, then thoughts disappear; or you are absolutely awake, then thoughts disappear. Meditation means going to the other extreme of sleep, becoming more and more aware, alert, watchful. And slowly slowly, as you become more aware, you find less and less thoughts coming to you. One day suddenly, you are and thoughts are not there, but you are fully conscious; in fact for the first time conscious.

Whatsoever you used to call consciousness before was only a reflection. It was a very poor consciousness, not worth calling consciousness; it was just the tip of the iceberg. Now you know its totality; and with that totality one becomes a master of one's self. That is the meaning of henk: a master of one's own home.

The body is the home, the mind is the home, and there resides deep inside you a guest from the beyond. That guest has to become a master. Right now he is not even a slave, because everything is so fast asleep. He is even below slavery; he is not yet awake. Sannyas is only a science of awakening, a science that can transform a slave into a master.

Meditation will come very easily to you; it will be very simple for you. It is not so with everybody.

For a few people love is simple; then love is their way. For a few other people celebration is simple, dance is simple, music is simple; then celebration is their way. To a few others meditation is simple.

And you belong to the third category: meditation will be very simple for you, it will come naturally to you. Just a little effort - a very little effort - and tremendous is going to be the gain.

Veet Bernard. Veet means going beyond, transcending; bernard means a warrior.

Now you need not be a warrior any more! Rather, surrender. Enough of the fighting. For uncountable lives you have been fighting, just as everybody else has been fighting. We have been taught and brought up for centuries to fight.

There are three wars that are going on continuously: one is with nature, which has finally culminated in science; the second is with the society, which becomes politics; and the third is with oneself, which becomes so-called religion. And all have been destructive. Science has destroyed the ecology, the whole balance of nature; politics is nothing but crimes and crimes against humanity; and the so- called religion has destroyed all that is beautiful and graceful in man.

But the whole approach of war has failed. We have to start a new human being. A totally new vision of life has to begin: the life of surrender, the life of let-go. Be in tune with nature; there is no need to fight. Be in tune with other people; there is no need to be ambitious. And be in absolute tune with yourself. Don't divide yourself, don't' become schizophrenic; remain one, integrated, individual. And that's what sannyas is all about: a different lifestyle the lifestyle of let-go.

Anand Premo. Anand means bliss; premo means love.

These are one of the two greatest values: to be blissful and to be loving. And they have a certain inner bridge. In fact they are inseparable: a loving person is bound to be cheerful, blissful, always in a mood to rejoice. Love creates that context. Love makes one cheerful, love makes one sing, dance, celebrate.

And vice versa is also true: if you are blissful you naturally start being loving. If you can sing, if you can dance, if you can celebrate, you cannot avoid falling in love with existence; it is impossible.

If one wants to avoid love one has to create great misery; that protects one from love. That never fails. But if one is blissful one is already entering into the world of love, and love opens the doors of all that is mysterious. All that is closed for logic becomes available to love. It is love that ultimately leads one into God. If there is no love then there is no proof for God. If there is no love there is no possibility of ever encountering that ultimate reality, and without encountering that ultimate reality there is no fulfillment. One remains futile, superficial, hollow.

These two things have to be remembered; they have to become your goals: be loving, be blissful.

Shivanando means divine bliss.

Bliss is the conscious or unconscious search of all beings - even trees are seeking for it, rivers are moving towards it. The whole existence is a longing for bliss, but only man can attain it; that is man's dignity, his grandeur.

But that also creates a great problem: only man can become miserable too. A tree gropes for happiness, for bliss, but the whole groping is unconscious. It cannot achieve it, but It can never become aware of the frustration of not achieving it either; it can never feel the failure. It is not conscious yet. Man can feel misery - he feels tremendously - and the more humanity is becoming conscious, the more misery is felt.

It is not that man is falling; man is rising higher every day. It is not that the people in Jesus' time were more evolved or the people in Buddha's time were more evolved; no, not at all. We are living in the most evolved age up to now; hence the misery, hence the feeling of great meaninglessness.

But it can be transformed into a bliss - the curse can be transformed into a bliss.

Man can attain the ultimate. And it is only the pain, the anguish of misery that brings one either to the brink of suicide or to the brink of sannyas.

Suicide and sannyas are the two alternatives, the ultimate alternatives to be chosen. And it is good that you have chosen sannyas, otherwise nothing is left except suicide.

Now a door opens. Now a boat is available to go to the other shore. All that is needed from your side is a total surrender, a total receptivity.

To be with the Master means not to be in any conflict with the Master, not to be in any argument with the Master, not to be in an inner debate with the Master. The Master can function only when there is total communion. It is a love affair. Logic is an interference.

Nijanando means bliss is your inner nature. It is not something that has to happen; you have brought it with yourself. It is born with you, it is intrinsic. You have to discover it, and the discovery has not to be done outside; the discovery has to be subjective. It is already a part of your interior world, it is just that you have not looked at it, you have not paid attention. You have been looking outside and you have forgotten yourself completely.

Meditation means self-remembering. Meditation means looking at your own self, going deeper and deeper into your own being. And then one is really surprised, one is really in for a surprise, because all that we have been asking, demanding, desiring, begging, was already available. It was our inner treasure, what Jesus calls the kingdom of God. It is within you. That is the meaning of Nijanando.

Nija means self anando means bliss - the self itself is bliss.

Anand Nutan. Anand means bliss; nutan means always new.

Bliss is forever new. It never becomes old. It is never a repetition. It is as fresh as dewdrops, as fresh as the morning rays of the sun, as fresh as the newly opening leaves of a lotus; hence one can never be bored by it. Everything else in life becomes boring, sooner or later - if a person is very sensitive, then sooner; if a man is not sensitive, then a little later. Only the very dull people are not bored by life. The more intelligent you are the more is the possibility of feeling boredom, because everything is repetitive.

But bliss is non-repetitive. Each moment it is something new, each moment it is a penetration from the unknown. Each moment you are crossing the boundary of the past and entering into an unknown territory.

Once you have tasted bliss, then life is never a boredom again. Then life is a play, a rejoicing, a constant hallelujah!

Bodhi means ultimate awakening. The word "buddha" comes from bodhi.

Man ordinarily is asleep. Even when you see him walking on the road and working in the office he is fast asleep, because he is not conscious of what he is doing and he is not conscious of who he is.

He is not present in the moment; he may be doing one thing and thinking something else. Physically he is here, mentally he may be thousands of miles away. His mind and body are not together, they are not in accord; hence the tension.

Bodhi means becoming alert of who you are, becoming alert that, "I am a witness of all that happens.

I am a witness of the world, a witness of my thoughts, a witness of my emotions. Basically I am only a witness, a mirror that reflects everything but remains uncontaminated by the reflections, a mirror that gathers no experiences, a mirror whose very nature is innocence."

To know this is bodhi; it is awakening. Then life has a totally different texture, a totally different taste.

Then it has the taste of tao. Then it has the texture of the divine, and then it has the fragrance of immortality.

Sannyas is a search for it.

Anandbodhi means awakening of bliss.

Bliss is a dormant energy in our being. It is like a serpent coiled up, fast asleep. It needs a little effort to wake it up, a little music so that the heart of the serpent is touched; so that the serpent is allured by the music, opens its eyes, looks around so that the music can give a thrill to the being of the serpent; so that a desire, a longing to dance arises in him. Once that longing has arisen then no obstacle can obstruct you, then no hindrance is capable of hindering you. Hence in the East we have called this energy "serpent power". It is just like a serpent coiled up, fast asleep. It has been asleep for ages.

Initiation into sannyas means that now you are asking me to wake up the serpent, to wake up your dormant energy. And I am creating a context here, a certain space, in which that impossible can become possible. The music that can provoke it into awakening is available here.

In the beginning it is very scary. When your energies start rising you start feeling as if you are going crazy or something, because the experience is so new that your old mind cannot understand it, cannot comprehend it. Hence the need of a Master who can understand it, who can help you to understand it, who can help you not to be afraid, who can stop you escaping from it, who can prevent you from drugging the serpent again so that it falls asleep.

[Osho initiates an Indian into sannyas, saying:]

You have come home!...

This has been a long search but now it has come to the point where you can relax; no need to search any more, you can rest now. And what you have not found through search will be found through rest.

There are things which can be found only if you seek; those are the worldly things: money, power, prestige. And there are things which you can never find by seeking and searching; those are the otherworldly things: love, meditation, God. For them you have to learn a totally new technique, a new strategy, the strategy of let-go, the technique of tremendous restfulness.

So make it a point now that for at least one hour you will be simply resting, as if there is nothing to do, nowhere to go, nothing to achieve... dissolving, melting into existence, just like an ice cube melting in the early sun, disappearing, evaporating, a dewdrop slipping from the lotus leaf into the lake. Make it a point that every day at least for one hour you will be so totally in rest that you will not be, that you will become almost absent. In that absence God's presence is felt: when you are not, God is.

[A sannyasin says: I feel afraid about what's going on inside.... Of every new thing.]

That's a good sign - that means that new things have started happening; they were not happening before.

Never be afraid of the new, because with the new is life, with the old is death. The old seems familiar, hence it does not create fear, but it is dead, it is pointless; it can't give you anything any more. It has given whatsoever was possible. You cannot force that which is no more to give you even a single drop of life. The past is no more. And the new is always arriving; the present is new, the future is new.

It is good that the new is happening. It creates fear because you are not on well-known territory; you are in an unfamiliar land. You don't know what to do and what not to do. You can't be so efficient with the new as you are with the old. And - one thing more which is really the problem - with the new you have to be aware; with the old, no awareness is needed. So make the new an opportunity to be more aware, more alert.

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