Darshan 8 September 1979
[Adam represents rebellion, Osho tells the ten year old boy.]
He rebelled against God, he rebelled against the authoritarian forces. He is not only the first man, he is the first revolutionary too. And I have tremendous respect for rebellion, because one grows only through rebellion; one becomes oneself only through - by going into - deep rebellion.
Just as a child one day has to leave the womb of the mother, one day he has also to leave the psychological womb of the parents. So there are two revolutions: one is the child leaving the womb, that is physical; and second, the child leaving the psychological womb.
Adam made the first revolution. He went against orders. Christianity has condemned him very much, but I love and respect the man, because to me he does not represent sin; he represents rebellion, he represents individuality. He represents freedom, and only a rebellious, free man can have any taste of bliss. Bliss is not for cowards; bliss is for those who have the guts to go into the unknown.
Adam went into the unknown, leaving the beautiful, sheltered world of the garden of God.
It must have been tremendously difficult. He was safe, protected, but he risked all: safety, security, protection - he risked everything. He went out of the garden to seek and find his own soul. He was the very incarnation of adventure, and only the adventurous soul can find bliss.
It is Adam who one day becomes Christ. If there had been no Adam there would have been no Christ, hence the Christian priests who think that Adam is against Christ or that Christ is against Adam, are utterly wrong. Adam prepares the way for Christ to happen.
[Love is a rebellion against the status quo, so it has to fight many battles]
To be in love is to be surrounded by dangers. The greater the love, the greater the danger, because the society is not for love. The society does not want people to be loving. Love seems to be dangerous for all the establishments - the church, the state - because whenever people are in deep love they become individuals.
Love brings freedom, and the society is not for freedom. The society needs slaves: it needs people who are efficient mechanically, but who are not conscious at all; people who can be manipulated easily can be directed, and who will follow blindly.
Love gives you such insight, such tremendous understanding, that you cannot follow blindly, that you start asserting yourself, that you start becoming yourself. The society wants you just to be a cog in the wheel. It does not want you to have a soul; the cog having a soul will be dangerous to the wheel.
A part of the machine becoming conscious will not remain a part of the machine much longer, it will go on its own way. It will start searching for the meaning of life, for the truth of life. It will start trying to know "Who am I?n Its whole journey will be different. It may become a beautiful lotus flower - a Buddha, a Jesus, a Socrates - but it will not be of any use to the establishment. In fact its presence will create trouble.
The man of love has always been troublesome to the society, because his love is infectious, his freedom is contagious, his joy starts spreading. People start turning towards him, listening to him, people start becoming like him. The society wants you to be absolutely asleep, and the man of love starts waking up. He himself wakes up and he starts waking others because now he feels it as a tremendous compassion, that all those who are lost in slumber have to be woken up.
The more awake people are, the less is the possibility for the politician to succeed in dominating them. The more awake people are, the less is the possibility of the priest even existing. The politicians and the priests - these are the two enemies of human freedom. They have been in deep conspiracy, hence love has to fight many wars. One should be able to be a masterful warrior - but fight for love's sake, for no other reason, for no other motive.
[Prem Dhara - Love is a river]
The moment it becomes stagnant it dies. And that's what almost everybody has done to love: we don't allow its riverlike changes, we don't allow it to move freely like a river. We would like it to move like a goods train on the rails: shunting on the same track repetitively.
That's the way, the sure way, to destroy love. Love can remain alive only when it is flowing, and flow means always movement into the unknown. One knows not what is going to happen next, one knows not what tomorrow is going to bring. Tomorrow remains open, and you remain without any expectation.
If one can love without expectation, love attains to its highest peak; it can attain to its Everest, because without expectations there is no possibility of any frustration. You cannot be frustrated if you have not expected in the first place. And then love brings new joys, new sorrows, but one thing is beautiful, that they are always new. A new sorrow is far better than an old joy, because an old joy is already rotten. It is boring; you have lived it, you have known it. It will be just seeing the same movie again. What joy can there be in seeing the same movie again? - because you will know what is going to happen. There will be no surprise. When there is no surprise, even joy is ugly.
Hence I say that a new sorrow is far better than an old joy. At least it is new! It gives you a new opening, a new experience, a new depth. A really alive person will always go for the new. The old may be comfortable, familiar, safer; the new may be dangerous - but the new is new, and newness has something divine about it, because it is aliveness.
Never make your love a stagnant pool; let it remain a river, then one day it finds the ocean. And when the river disappears in the ocean, love disappears into God.
[Deva Ardha - ardha means "half"]
Man is half divine, half animal... half earth, half sky. Man is tremendously divided into a polarity.
Man is polar: one part of his being touches the lowest and another part the highest.
You can imagine man as a ladder: one end touch ing the earth, the other end disappearing into the clouds. That's the beauty of man, and also the anxiety, the anguish - beauty because a part of man is divine; anguish because a part is very earthly. The earthly is pulled towards the earth; it is functioning under the law of gravitation. And the other part is always trying to open its wings and fly to the sky; it functions under another kind of law, the law of levitation. Man is pulled apart, man remains in a kind of tension. No animal is tense, because he is fully of the earth; no Buddha is tense, because he is fully divine. Tension is for those who are in between, those who are no more animals and have not yet become Buddhas.
But to understand rightly gives you a key. Then the lower has not to be destroyed but used as a steppingstone; then the earth becomes the foundation of your temple.
The lower part of the ladder is not against the higher part, it cannot be, but that's what has been said for centuries, that the lower part has to be completely denied, cut off; it has to be destroyed, only then can you become divine. That is sheer nonsense, and this idea has been one of the greatest calamities that has befallen humanity, because people started destroying their lower halves. But when you destroy your lower half, you cannot attain to your higher, because you don't have the steppingstone to reach to the higher.
The lower and the higher, although polar opposites, are still complementaries. The more you understand their complementariness, the more you can create a synthesis. Then the lower is helpful; you can ride on your animal, and the animal will take you to the temple of God. It is meant for it.
Anand means bliss; mahal means palace - a palace of bliss. That's what every sannyasin has to become. I don't believe in huts; I believe in palaces!
Anand Pratiksha means awaiting bliss. Bliss is not something that we can produce. Man cannot manufacture it; whatsoever we manufacture is never bliss. It only gives an appearance of bliss.
That's what happiness is, just an appearance. It is not true, it is a plastic flower, because truth is eternal and happiness is momentary. Bliss is eternal; happiness is temporal: one moment it is there and another moment it is gone, and when it is gone it leaves you in deep unhappiness.
It is a vicious circle: happiness takes you into unhappiness, unhappiness takes you into happiness and so on, so forth, and you go on moving in the wheel, but it is the same wheel.
Bliss is something that comes to you from the beyond - not created by you but only received. One has to learn how to wait for it; one has to learn the art of waiting. Patience, infinite patience, is needed.
This is one of the things that is missing in the modern mind: we are in a hurry. We are in such a hurry that a few things have become absolutely impossible for us: bliss, love, God, meditation. All that is really valuable has become impossible because of our hurry. We think in terms of instant coffee, but then that's all that we can get. Then our world becomes only a world of commodities, gadgets. You can accumulate as many gadgets as possible: you will become more and more burdened by them every day, they will not liberate you.
And every moment life is going out of your hands, hence the hurrying becomes more and more intense. The older one gets, the more in a hurry one is. And there are a few things which are not seasonal flowers: bliss is one of those few things. They take their time, they grow like a cedar of Lebanon. It takes hundreds of years for the cedar to grow. It is not like a seasonal flower: within three weeks' time it is there, but within three weeks it is gone too.
Hence pratiksha, awaiting, is one of the greatest religious qualities. Learn to wait. And if one can simply wait in deep trust it can happen immediately. It can happen instantly too. This is a paradox to be understood: the more in a hurry you are, the more it will be delayed. The more you are ready to wait, the sooner it happens. If the waiting is infinite, then the happening is immediate.