Darshan 12 March 1978

Anand means bliss or blissfulness; iti means this or thisness - this is it. Bliss is not far away, it is close by; not even close by but within you, not even within you: you are it. The mind always thinks of that; the existence is this. The mind always desires the far away, the distant, and hence it goes on missing; it becomes too obsessed with the far away. In that very obsession it loses consciousness herenow. And all that is, is here: this shore is the other shore. This is the meaning of iti.

So search here, not there; search in this not in that. Forget the distant, it is illusory. The real is not distant, you are surrounded by it. To live in this is to be blissful. To live in that is to be miserable.

People live in that, that's why they remain miserable. That is hell, this is paradise....

Sat means being, geet means song - the song of being. There are three possible ways to sing one's life. One is intellectual, it is in the head. Ninety percent of people decide to be there because it is very efficient, it brings results. People who are result-oriented remain there in the head. But it is the most superficial. It is very clear-cut, well-defined, never confusing, you know where you are. One is never lost in it; one can control it, one can manipulate it, because the mind is a machine. But it is the most superficial part of your existence so it is clear but shallow. That clarity is not much use. At the cost of depth you attain to that clarity.

The second kind of song that is possible is of the heart, of the feeling. That is more confusing - things are vague, boundaries not clearly defined. It is cloudy, a kind of mist surrounds the heart, but it has more depth than the head can ever have. The head has length, it is horizontal. Feeling has depth, it is vertical. With the head you will succeed. With the heart there is every possibility of failing because the heart is not a machine, it is not efficient, it does not work that way, it is not result-oriented. It is more of the moment; it doesn't think of the future, it lives in the moment. It is risky. But remember, even if you succeed through the head, that is not worth much; failure through the heart is far more significant and enriching. It gives you intensity in life.

There is another song also - the ultimate song, the song of songs. That is of the being; that is even deeper than feeling. Thought is shallow, feeling is deep; being is beyond both, both shallowness and depth. The head is horizontal, the heart is vertical; the being is beyond both, it is transcendental.

All the meditations are meant, devised, to bring you first from the head to the heart, then from the heart to the being. And when you have come to the being you have come to god; being is god. Then a song explodes; your life has a grace, a benediction. That is called satgeet.

[A sannyasin who is leaving says: I am too much of a fighter. I fight for everything - for people, for love, for sex, for life. And also I am very tired of life and sometimes I love life. But it is very difficult to love.

Osho checks her energy.]

Come close to me. Just put your hands up dose your eyes, and if something starts happening in your body, allow it - any trembling, shaking. Be possessed by my energy and don't hold it back; at least for this moment don't be afraid.

I will take care of it. It is gone; don't be worried. Simply forget about it. It will not haunt you.

Whenever you feel that it is coming, just put this box in your hands and remember me.

It is not really fear. To call it fear is wrong; it is something else. To reduce it exactly to what it is will be helpful. It is that you feel very lonely. Out of your loneliness arises the shadow of fear. You are simply lonely, that's all, and you have become afraid of anything that makes you more aware of loneliness.

Sometimes it happens that if you are in love you will feel more lonely in contrast. When love disappears or love is lost then one falls into a ditch, in a valley. So one does not want to see the peaks of it, because finally they land one in the valley; hence one becomes afraid of the peaks.

One does not want to be in deep relationship because all relationships end and one is left lonely again. After a relationship loneliness hurts more, so one keeps aloof - no relationship, no love, nothing. Then one never will feel loneliness, that's the strategy.

But you can allow me to be with you, to be inside you, and the loneliness will disappear. This is a love affair that needs no ending, and with this relationship all other relationships will become possible. If you can allow me to be in your heart, you can allow anybody, then there is no problem. If you have known the highest peak of love, then who is worried about small hills? And it is going to happen - just help me. I beg you to help me!

Come back, and if you want to come back forever, then come back forever! I will need you here....

Next time you come things will be different.

[The sannyasin says that she feels the need to be alone - she's afraid to be in a community.]

Mm, that fear I have to destroy; that's how you have been remaining lonely. I will help you to indulge in many relationships....

I know how to destroy everything! Just start thinking of coming here, and in the new commune, when we move, a place will be there for you.

I will need many painters around me. The many things I cannot say can be painted. I need poets, painters, dancers - all kinds of crazy people!

[The sannyasin then says she finds it difficult to start something new - she would like to paint for children but feels she's not able to.]

Do one thing: if you want to paint something for children, don't think about it; rather, become a child and do it. That's the way to do a painting for children. If you think too much about it, children won't be able to understand it. You have to be a child. Just dose your eyes and think of yourself as a three-year-old child. If you are going to make a painting for three-year-old children then become a three-year-old child. Forget all about painting and all about art and techniques. Just take colours and start playing with them like a three-year-old.

And the painting will arise; those three-year-olds will understand it. In Zen they say: If you want to paint a bird, become a bird; if you want to paint a bamboo, become a bamboo; there is no other way.

Know it from within. It is difficult to become a bamboo; it is not difficult to become a child because you have once been a child. Maybe you have been a bamboo too but that has been so long ago.

Maybe millions of years ago you were a bamboo; to bring that memory back will be hard. But you were a child just a few years ago; you can revive that memory. Become a child and paint.

Never be worried about the beginning and never be worried about the end; both these things are difficult. Whenever a person is afraid to begin or feels it is very difficult to begin, the same person will find it very difficult to end; it is a logical phenomenon. Beginning is difficult because in fact no beginning is possible. Whatsoever we begin is in the middle. How can we begin anything? The world has existed, people have existed for so long, paintings have been done, painters have been painting; how can you just begin? There is no beginning; really you start in the middle. Many things have already been done, and we are in the middle. So first the problem is how to start, and then the second problem arises of how to stop? - because everything seems to be non-ending. It is! Again you have to stop in the middle.

No painting has a beginning and no painting has an end. The beginning and the end are arbitrary:

because we have to begin, we begin, and because we have to end, we end. Otherwise there is no beginning and no end to any painting. How can there be? You don't have any beginning, you don't have any end; everything is in the middle, always in the middle, and everything is incomplete.

But remember, the incomplete paintings are far more beautiful than those which are thought to be completed. The incomplete songs are more beautiful than the ones which seem to be complete, because the incomplete thing has the quality of life. It still breathes because it is not complete.

There is an ancient tradition in India that if you are going to make a great temple, never complete it.

So all the great temples are incomplete. If you go into the details, then something is missing. That missing thing keeps them alive. It is beautiful, because if something is really complete then what is the point of its being here? - it is dead. Perfection is death, imperfection is life.

So start playing with the paints, and when you feel that the game is over and you have enjoyed it, end it. And think of coming!...

[A sannyasin reports on a meditation Osho gave her three months ago to watch the breath. She says: It is quite rewarding and opening... I've also been on the path of love - surrendering to existence, to you. Somewhere I read in one of your lectures that the two don't co exist and one shouldn't take the two paths.]

They are not for you. those words are not for you. They can co-exist in you, you can easily maintain both.

Mm, it is natural, it is natural. I must have said those words to somebody for whom it was not possible.

It is going very well; just go into it. Both are good for you, and in fact you will grow through both together. If you stop one, you will be cutting yourself into two parts.

So don't be worried, mm? And whenever you come across something in my words which is going against your experience in any way, immediately come and check it, because I am saying so many things to so many people and each person is so different.

For example, I am saying this to you. Soon somebody will read it and he may try to bring both together. It may not be for him then he will get into trouble. He will not be able to manage either; in trying to manage both, he will mismanage both.

So whenever something goes against your grain, then immediately check. If something is going with your grain and everything is flowing, there is no need to check; then it is for you. But the ultimate criterion is your experience. It is good - continue. Good.

[A sannyasin says: The last time I came up and sat in front of you, you said that I was tricky, and ever since that darshan I've been seeing the extent of my trickiness.

Osho gives her a 'come close darshan'.]

I take away your trickiness now! Nothing to worry about. Things are going well - you will not be tricky any more. I just told you so that it would surface; it surfaced, mm? - now it can be dropped easily. You are not basically a tricky person, it is not your characteristic, but it was there; just a tiny part, everybody has it, but now it has surfaced. And saying it helped to bring it up. Saying it made it conscious; you became alert about it.

Sometimes I have to say things, sometimes I have to say them in such an exaggerated way that is not true to the fact, because only if I exaggerate it will it come to the surface, otherwise not. So I am not much concerned about facts; I am much concerned about transforming you. Even if I feel sometimes that a lie is going to help, I can be a liar. I don't worry about it. But it did its work. You are in a totally different kind of space now: enter into it and live in it.

This is the whole purpose of being with me, that everybody should drop trickiness. cunningness.

There is no need. Here, you can be absolutely authentic and new. That's why we are trying to create this small alternative world. Outside it is impossible to be authentic because the people live on insincerity. And everybody is insincere; if you are sincere, you will be at a loss, you will be cheated, you will be deceived and you will remain miserable.

Here, we are trying slowly slowly to create a true, authentic world where people can be true and nobody will take offence, where people can be true and nobody will exploit them. Good!

[A sannyasin, returning to the west, says she has been in a relationship for nine years; is it time to have a child? He feels she is young yet and should wait. There is no need to be in a hurry, he says; in a hurry you will do a lousy job! One needs to mature, to make the right preparations in oneself before one thinks of bringing a child into the world.

So love more, meditate more and become more and more joyful. I would like my sannyasins to have children, otherwise how am I going to get new sannyasins? - it will be difficult! But I would like you to wait. With that also I am going to do a great experiment. I will start allowing my sannyasins to have children only when I feel that they are ready; then we can create a really beautiful world. It can be a model world.]