Darshan 10 July 1978

Fri, 10 July 1978 00:00:00 GMT
Book Title:
Don't Look Before You Leap
Chapter #:
pm in Chuang Tzu Auditorium
Archive Code:
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The whole of life is a means. And the moment you start thinking of something other than god as a goal, you start going astray.

Money can become the goal, then the person has gone astray. Nothing is wrong in money itself - it is perfectly good, useful - but it should remain the means; it should not become the end. And every means has to be dedicated to one goal, and that is god. Eat, drink, sleep, but let every act of life be devoted to the search for god. Only with such utter devotion does one come to know the real meaning of one's being and the real meaning of existence - and they are both the same. If you understand yourself, understand who you are, you have understood all. The moment self-knowing happens, one has known god too.

Becoming a sannyasin means: now, from this moment, nothing else will be the goal. I am not saying 'Don't do this, don't do that' - go on doing whatsoever you are doing but let every effort, every act, all that you have, be devoted to one goal. Then your life will have a target and will start moving like an arrow.

Otherwise people are running in all the directions, simultaneously. If they collapse there is no wonder. If they break down there is no wonder; if they go mad, there is no wonder. They are running in all directions... at the same time! They want money, they want power, they want prestige, they want this, they want that, and they want god too. Their life becomes fragmentary, disintegrated.

It is a miracle how people go on managing to keep themselves together. But that togetherness is only an appearance. Inside there are a thousand and one pieces of your being. Man is like a mirror which has fallen on the floor and broken into a thousand and one pieces. This is the state of the ordinary mind. Those pieces have to be put together and glued together, and only a goal can glue them together; only a certain direction can make them move together.

So the whole point of sannyas is that god becomes the goal, the only search. In love you will be searching for him. In the world you will be searching for him. In the flowers you will be looking for him. In the silence of the mountains you will be trying to hear him. In the stars you will be exploring him. In beauty, in truth - everywhere, everything has to be turned into a means. Then the whole of life starts turning towards the centre and that centering makes one full of light, full of joy, full of freedom.

[Osho gives someone sannyas.]

... This is the moment! This is the right time for you to come to me, mm? The energy is absolutely ready and a thousand and one things are possible. It is already flowing - just a little push and it can become a tremendous force. You are not frozen at all.

It is very rare to find a person who is not frozen. The society functions in such a way that it freezes every consciousness, every child that is born. It makes everybody solid. It values solidity very much, while life is always liquid, while life is always moving and flowing. The way of life is the way of the water; it is not the way of the rocks. Lao Tzu calls it 'the watercourse way': always moving, always moving. It is a flux, and hence the beauty ! Solid things can remain solid only if they die. Death is very solid; Life is very liquid.

The society chooses death instead of life, because death can be controlled more easily. A dead thing can be controlled more easily. Parents want dead children. They can be controlled, they will be obedient, they will never rebel, they will never go beyond the boundary; they will always be afraid.

Of course, they will not have intelligence, because intelligence is part of life, part of rebellion, but they will be convenient. They will not create any nuisance for the parents. The parents are not interested in the children and their life; they are more interested in their own convenience.

In the same way the whole of society is interested in convenience. And life is always dangerous, because it is always moving into the unknown. People want reliable machines. The machine can be relied upon - it is predictable. A really alive person is unpredictable. You cannot say what is going to happen next moment, what turn he will take. A really alive person has no character. Character is a solid thing. He has consciousness but no character. His characterlessness is not something bad; it is something immensely beautiful. His characterlessness is not badness or evil. His characterlessness is simply his living moment to moment, responding to reality as it comes, having no fixed ideas about how to behave, having no pattern, having no philosophy, no ready-made answers to life. That is the supreme-most goodness, that is the summum bonum.

Jesus lives like that, Buddha lives like that; these are characterless people. The people we call people of character are dead people. They have respectability but they are predictable; you always know what they will do. You can decide beforehand; if some situation arises, this will be their answer.

Their characters are written large. Their past dominates their future, that's why they are predictable.

A really alive person has no past. He always destroys the bridges he passes over hence he remains fluid. His future is not only unpredictable for others: he himself is innocence. He does not function out of knowledge - he simply functions out of consciousness, out of whatsoever the consciousness decides in the moment; he has no conclusions.

It is very rare to find fluid people, but once in a while a few people escape, maybe just by an accident, and their energy remains fluid in spite of all that the society has done to destroy it. But with a fluid person much is possible, much is immediately possible.

[Anand Ritu] means the season of bliss... and it has come! You have waited long for it. Many people live their whole lives and it never comes; they don't allow it to come, they don't permit themselves to be blissful. Not that nature is unjust to them; nature is very very socialistic. The sun rises for both the good and the bad, the sinner and the saint, and the clouds shower for the mountains, for the rivers, for the fertile land and for the desert. God makes no differences, no distinctions. His spring is meant for all, but there are millions of people who never allow themselves to be blissful. They have become too attached to their misery. Their misery is their artwork, their creation. Remember it! Misery is our creation; bliss is god's grace. Naturally whatsoever we create we become more attached to.

Every mother knows it, that the ugliest child looks so beautiful to her, and the most stupid and idiotic child she thinks is a genius. They have a saying in Tibet that each crow thinks that her child is the blackest. And that is so about everything: whatsoever you create, you become very attached to; it becomes an emotional involvement. And misery is man's creation....

Bliss is not man's creation at all, that's why there are so many miserable people and very rarely a blissful person. The blissful person is one who drops this nonsense of being attached to his own production and starts living according to nature, not according to his own ideas. Immediately closed doors open and life becomes full of sunshine. Immediately the flowers that have never bloomed start blooming and suddenly the spring is there.

In India the colour of orange is the symbolic colour for the spring. It is the colour of spring. Hence it has been chosen for those who have decided to be blissful, who have decided to renounce misery.

I don't ask you to renounce money, I don't ask you to renounce your children, I don't ask you to renounce your relationship, your house, your life. All that I want you to renounce is your misery. And the real sannyasin is one who renounces misery and starts living in bliss.

And the moment you renounce misery, bliss becomes available; not even a single moment is lost - instantly! Here you renounce misery and there bliss starts coming; from one door misery goes out and from another door bliss comes in.

And the season has come for bliss. Allow. It is frightening sometimes because one starts expanding and one has become accustomed to small boundaries. One starts becoming indefinable; one starts losing one's old identity. The old labels slowly slowly slip by and disappear. Old masks start falling and one becomes afraid - maybe one is losing one's face. One is not losing one's face; one is only losing the false faces. And when all the false faces have gone, the original face is there in all its beauty, in all its divinity. And the original face is the face of god; and the original face is not different.

My original face and your original face are the same. Everybody's original face is the same; only our masks differ. Behind the masks there is only a single consciousness, one consciousness.

So become courageous enough to open yourself for bliss to enter in. Drop all the old associations with all kinds of miseries, and don't be miserly about dropping miseries; be generous. One can drop them in a single moment too - it does not need any gradual process. Just seeing the point: 'I am unnecessarily missing. The whole existence is dancing and celebrating, and I am sitting by the side, miserable. I can join in the dance, I can also abandon myself in the dance... ' In a single moment of this understanding the revolution is possible. It is never a gradual process - it is always a sudden illumination.

Love is my message, my religion - I teach only love and nothing else. But it is the most difficult thing in the world, because once you are in love, you are in god. Love is the way to god, the bridge.

All kinds of love are good. Love as such is good, so all kinds of love - from the lowest to the highest, from the sexual to the ecstatic - all kinds of love are good. Maybe in the lowest god is in a very small quantity, but he is! And even his small quantity is big enough for us; even a single atom of his being is enough power to explode and to transform us. So all kinds of love have to be accepted and rejoiced in. And all kinds of love have to be thought of as prayer. And then a great insight opens up.

Then nothing is denied and all is accepted - not only accepted but welcomed with joy.

The whole existence is a ladder, from the lowest rung to the highest. Never deny the lower; if you deny the lower you will never reach the higher. That has been the dilemma down the centuries: the so-called saints denied the lower and hence they never reached the higher. And the more you deny the lower, the more the lower asserts itself. You cannot simply repress energies; energies have to be transformed, transfigured. No energy can be destroyed.

You can ask the scientist - no energy can be destroyed; the total amount of energy in existence remains the same. You cannot create energy and you cannot destroy energy. Not even a single grain of sand can be destroyed. The form can be transformed - it may not exist as a grain of sand, it may exist as something else - it may exist as electricity - but it will exist. Only forms change, the content remains. It is absolutely the same. Nothing can be denied and nothing can be destroyed.

All has to be transformed, all has to be used. And the lower rung of the ladder is part of the highest; without the lower, the higher will not exist. You have to go through it - it makes way for the higher.

Once this is seen, life becomes a unity. Then one is not split. Otherwise the so-called old religions have split everybody. They were basically schizoid, and they have transformed the whole of humanity into a kind of schizophrenia. They have forced man to fight with his own energies, and they have brought such a division of lower and higher that every man is in a kind of constant conflict with himself. This is sheer wastage, because this whole energy can become an ecstatic glow.

And this is my alchemical work here. To become a sannyasin means that now you are entering into an alchemic school. It is no ordinary religion - it is entering into a certain process of transforming your inner energies. And this is my message to you - that love has to be the key.

Deva means divine, vigyana means science - science of the divine. That is the exact meaning of psychology - science of the soul - although the modern psychology is not worthy of the name because it is not the science of the soul. At the most it is only the science of behaviour. It simply watches from the outside, it does not believe in the inner; and the reality of man is inner. In fact there cannot be any outside without an inside. But the modern stupidity is this, that it believes in the outside without the inside. It is scientifically nonsense. How can there be an Outside without an inside? They go together, they are two aspects of the same pheno-menon. The body is the outside of you, then what is your inside? There has to be an inside, and there is.

But the methods that are applicable to the outside are not applicable to the inside. The outside functions in its own way. In fact both function in diametrically opposite ways. Different methods are needed to explore the inner world. And religion is the science of the inner. In fact there should be no conflict between religion and science. And if there is some conflict, then there is some misunderstanding. They should be complementary to each other.

And some day in the future, that is going to happen. It should happen. If it does not happen, man cannot survive. This higher synthesis is absolutely necessary now, otherwise the scientific vision of man remains lopsided. And the so-called old religious vision is also lopsided because it denies science. They are polar opposites but all polar opposites are complementaries, and there has to arise an understanding so that both can function together, not in conflict but in cooperation, not as enemies but as friends. And that will be a day of great blessings to humanity and to the earth.

What we are doing here is trying to work out some basic fundamentals of the inner science of man. They are spread all over in the ancient scriptures - something Buddha has said, something else Zarathustra has said - but they are all fragmentary. No religion has been absolute up to now; no religion can be absolute. We can hope only in the future some time... when Christianity has disappeared and Buddhism and Hinduism have disappeared leaving behind just a pure science of religion. That is possible... and the time has come to work for it.

And to you this is my suggestion, that while you are here watch what is happening inside you. Watch with a very very scientific attitude. Be very alert, respectful of whatsoever is happening inside, but don't get drowned in it. That is not going to be your path. You have to be more and more alert, more and more aware.

Love is not going to be your path - your path will be of watchfulness, self-remembering. You will find yourself more in tune with Buddha, with Zen people, with Gurdjieff, rather than with Sufis, Kabir and Meera and other lovers.

I am giving you the name so that this becomes a constant reminder to you - that awareness is your path and that you have to become more and more scientific in your inner search, your exploration.

Deva means divine, mimanso means enquiry - enquiry into the divine. And that has been your enquiry - not only in this life but in your past lives too; that has been a constant undercurrent. You are an enquirer, but one thing has been missing in it: your whole enquiry has been head-oriented.

Nothing is wrong in that, but you have put your heart aside. And when they go together only then is there fulfillment. They are both like two wings: the bird cannot fly with one wing.

You have a very soft heart; maybe that's why you have put it aside. This happens many times: a person who is very soft in the heart becomes afraid of it, because it can take you into dangers, it is risky. One surrounds one's heart with the great China Wall of the head, just as a protective measure.

You are not really a head person, you are basically a heart person, but you must have become afraid in your childhood and you started moving away from the heart into the head. You have moved into the head too much.

The head can be used - it is our intelligence; its fire can become our awareness and it is a must in the enquiry - but alone it remains a kind of logic chopping. With the heart it becomes alive. And when the heart and the head are together a great symphony arises in one's being, and only that symphony can deliver truth.

So the real enquiry has to be of the totality, and a man consists of head and heart. When both are there, functioning together in rhythm, pulsating together, not in opposition to each other but dancing together hand in hand, then only is truth known.

The man of the heart can feel the truth but cannot know it, and the man of the head can think about truth but cannot feel it. The man whose heart and head are both together can experience it, and in experience, thinking and feeling are both involved. Experience is neither feeling alone nor thinking alone.

That is the meaning of the word 'mimanso' - the synthesis of the head and the heart, and they both have to be put together into the enquiry. Then the enquiry becomes a passionate enquiry, existential, not just intellectual. Intellectual enquiry is very pale compared to the existential enquiry.

And this is going to happen. You have taken the first step - now I will start working on you!

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"Why didn't you answer the letter I sent you?"
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