The Oshö says: Any intelligent fool can make things bigger and more complex. It takes a touch of genius – and a lot of courage – to move in the opposite direction.

Depende de ti, de tu estado de consciencia o inconsciencia, de si estás dormido o despierto. Murphy tiene una famosa frase. Dice que existen dos tipos de personas: las que siempre dividen a la humanidad en dos tipos y las que no dividen en absoluto a la humanidad. Yo formo parte del primer tipo: la humanidad puede dividirse en dos tipos, los que duermen y los que están despiertos y, por supuesto, un pequeño grupo entre medias.

La felicidad dependerá de dónde estés en tu consciencia. Si estás dormido, el placer es la felicidad. El placer significa la sensación, intentar alcanzar por mediación del cuerpo algo que no se puede alcanzar por mediación del cuerpo, obligar al cuerpo a alcanzar algo de lo que no es capaz. Las personas intentan, por todos los medios posibles, alcanzar la felicidad por mediación del cuerpo.

El cuerpo solo puede proporcionar placeres pasajeros, y cada placer se equilibra con el dolor, en el mismo grado, en la misma medida. A cada placer le sigue lo opuesto, porque el cuerpo existe en el mundo de la dualidad, igual que la noche sigue al día y la vida sigue a la muerte y la muerte sigue a la vida, en un círculo vicioso. Al placer lo seguirá el dolor, y al dolor lo seguirá el placer.

Pero nunca estarás tranquilo. Cuando te encuentres en un estado de placer tendrás miedo de perderlo, y ese miedo lo emponzoñará. Y, naturalmente, cuando estés perdido en medio del dolor, sufrirás y harás todos los esfuerzos posibles para salir de él, y volverás a caer en lo mismo.

Buda lo llama la rueda del nacimiento y de la muerte. Nosotros nos movemos con esa rueda, aferrados a ella… y la rue-da continúa moviéndose. A veces se presenta el placer y otras veces se presenta el dolor, pero estamos aplastados entre esas dos rocas.

Pero la persona adormilada no conoce nada más. Solo conoce unas cuantas sensaciones del cuerpo: la comida, el sexo… Ese es su mundo. Si reprime el sexo se hace adicta a la comida; si reprime la comida se hace adicta al sexo. La energía se mueve como un péndulo. Y lo que se llama placer es, como mucho, simple alivio de un estado de tensión.
La energía sexual se recoge, se acumula; te pones tenso y deseas relajar esa tensión. Para quien está dormido, el sexo no es sino un alivio, como un buen estornudo. No produce más que cierto alivio: había tensión, y ha desaparecido. Pero vol-verá a acumularse. La comida solo te proporciona cierto gusto en la lengua; no es mucho por lo que vivir. Pero muchas personas viven únicamente para comer; pocas personas comen para vivir.

La historia de Colón es muy conocida. Fue un largo viaje. No vieron sino agua durante tres meses. Un día, Colón miró al horizonte y vio árboles. Si pensáis en lo contento que se puso al ver árboles, imaginaos cómo se puso su perro.

Ese es el mundo del placer. Al perro se le puede perdonar, pero a ti no.

En su primera cita, un chico, pensando en alguna forma de divertirse, le preguntó a la chica si quería ir a jugar a los bolos. Ella contestó que no le gustaban los bolos. Después el chico propuso que fueran a ver una película, pero ella contestó que no le gustaba el cine. Mientras intentaba pensar en otra cosa le ofreció un cigarrillo, que la chica rechazó. Después le preguntó si quería ir a bailar y tomar copas a la nueva discoteca. Ella volvió a rechazar la propuesta, diciendo que no le gustaban esas cosas.

Desesperado, le preguntó si quería ir a su apartamento a pasar la noche haciendo el amor. Para su sorpresa, la chica accedió de buena gana, lo besó apasionadamente y dijo: «¿Lo ves? No hacen falta esas cosas para divertirse».

Lo que llamamos «felicidad» depende de la persona. Para la persona dormida, las sensaciones placenteras son la felicidad. La persona dormida vive cambiando de un placer a otro. Se precipita de una sensación a otra. Vive para las pequeñas emociones; lleva una vida muy superficial. No tiene profundidad, no tiene calidad. Vive en el mundo de la cantidad.
También hay personas que están entre medias, ni dormidas ni despiertas, que viven en un limbo, un poquito dormidas y un poquito despiertas. A veces se puede tener esa experiencia a primera hora de la mañana: todavía adormilado, pero sin que puedas decir que estás dormido porque oyes los ruidos de la casa, a tu pareja preparando el café, el ruido de la cafetera o de los niños preparándose para el colegio. Oyes todo eso, pero aún no estás despierto. Esos ruidos te llegan vagamente, débiles, como si hubiera una gran distancia entre tú y lo que ocurre a tu alrededor. Tienes la sensación de que forma parte de un sueño. No forma parte de un sueño, pero tú te encuentras en un estado intermedio.

Lo mismo ocurre cuando empiezas a meditar. Quien no medita duerme, sueña; quien medita empieza a alejarse del sueño y a dirigirse al despertar, en un estado transitorio. Entonces la felicidad tiene un sentido completamente distinto: tiene más de calidad y menos de cantidad; es algo más psicológico, menos fisiológico. Quien medita disfruta más de la música, disfruta más de la poesía, disfruta creando algo. Esas personas disfrutan de la naturaleza, de su belleza. Disfrutan del silencio, disfrutan de lo que nunca habían disfrutado antes, y eso es mucho más duradero. Incluso si se para la música, algo persiste.

Y no es un alivio. La diferencia entre el placer y esta clase de felicidad consiste en que no es un alivio, sino un enriquecimiento. Te sientes más pleno, empiezas a desbordarte. Al escuchar buena música, algo estalla en tu ser, surge una armonía en ti: te haces música. O, al bailar, de pronto te olvidas de tu cuerpo; tu cuerpo es ingrávido. La gravedad pierde su poder sobre ti. De repente te encuentras en otro espacio: el ego no es tan sólido, el bailarín se funde y se fusiona con la danza.

Esto es mucho más elevado, mucho más profundo que el placer que se obtiene de la comida o del sexo. Esto es algo profundo, pero no lo supremo. Lo supremo solo ocurre cuando estás plenamente despierto, cuando eres un Buda, cuando ha desaparecido todo el sueño, cuando todo tu ser está lleno de luz, cuando no hay oscuridad en tu interior. Toda la oscuridad ha desaparecido y, junto con la oscuridad, el ego. Han desaparecido todas las tensiones, las angustias, las ansias. Te encuentras en un estado de absoluta satisfacción. Vives en el presente; se acabaron el pasado y el futuro.Estás por completo aquí. Este momento lo es todo. Ahora es el único tiempo y aquí es el único espacio. Y de repente el cielo desciende sobre ti. Eso es la dicha. Eso es la verdadera felicidad.

Busca la dicha; es tu derecho inalienable. No sigas perdido en la jungla de los placeres; elévate un poco. Ve en busca de la felicidad y después de la dicha. El placer es animal; la felicidad es humana; la dicha, divina. El placer te ata, es una esclavitud, te encadena. La felicidad te afloja un poco la cuerda, te da un poco de libertad, pero solo un poco. La dicha es la libertad absoluta.

Empiezas a avanzar hacia arriba; te da alas. Dejas de formar parte de la grosera tierra; pasas a formar parte del cielo. Te conviertes en luz, en alegría.
osho

Extraído de 

“En medveten människa har inga förväntningar och därför blir hon heller aldrig besviken.”
- Osho

Förväntningar. Tänk efter. Hur ofta förväntar du dig att något ska bli eller någon ska agera på ett visst sätt. Och så blir du besviken. Det kan vara i stort och smått. Jag kanske blir besviken på maten i matsalen för jag förväntat mig något annat. Att jag lyckades få ett härligt flow med andning och asana och förväntar mig att det ska kännas på samma sätt nästa gång. Jag har kanske förväntningar på att semestern ska bli helt underbar och jag ska hinna med allt jag tänkt och det ska vara fint väder och vackra solnedgångar…. (ja ni vet hur det är).

Men ska man då inte kunna längta efter eller drömma om något? Jo det tror jag, men man kan inte förvänta sig att resultatet ska bli på ett visst sätt, utan man får acceptera det som det är, rycka på axlarna och säga: – Ja det blev så här, och det är ok det också. För att slippa besvikelsen. Och för att känna sig mer nöjd med livet.

Man is mind.

The word ‘man’ itself comes from the Sanskrit root man, which means mind. If you understand the workings of the mind, you will understand the reality of man and the possibility too. If you understand the inner mechanism of the mind, you will understand the past of man, the present and the future too.

Man in himself is not a being but a passage. In himself man is not a being, because man is continuously a becoming. There is no rest in being a man. Rest is below man or above man.

Below is nature, above is God. Man is just in between – a link, a ladder. You cannot rest on a ladder, you cannot stop on the ladder. The ladder cannot become your abode. Man has to be surpassed, man has to be transcended.

Man is a journey between your two infinities. One is your nature, one infinity; another is your hidden God, the other infinity. And man is just between the two, a ferry boat. Use it, but don’t be confined by it. Use it, but don’t be defined by it. Always remember that you have to go beyond.

The whole message of Jesus is how to go beyond man. That’s why he again and again says: I am the Son of man and the Son of God. He goes on insisting on this contradiction, because he wants it to be completely clear that man is both: on the one hand part of nature, on the other hand part of God. That is the meaning of the word ’son’: son means a part of the father.

And because man belongs to these two realities – two separate realities – there is anxiety in man, there is tension in man, there is constant conflict in man, because these two natures go on fighting. Hence, as man, there is no possibility of peace. Either you have to become absolutely unconscious, like a drunkard when he has taken so much alcohol that he has lost all his consciousness – then there is peace, or you will have to become so conscious that all the nooks and corners of your being are full of light – you become a Buddha or a Christ – then there is peace. Either fall below man, or go beyond man. Don’t go on clinging to being a man, because then you are clinging to a disease.

That’s exactly what man is: a disease, a constant tension – to be or not to be, to be this or to be that – a constant fight between the soul and the body, the lower and the higher, unconsciousness and consciousness. To understand man as a conflict, to understand man as a constant tension will help immensely, because then you stop clinging to man as such. Rather, on the contrary, you start thinking ’How to go beyond, how to transcend, how to surpass?’

Friedrich Nietzsche is right when he says that man is the only animal who tries to surpass himself, the only animal who can surpass himself. It is the greatest miracle in the world: to surpass oneself. But it has happened. It has happened in a Christ, in a Buddha, in a Krishna. It can happen in you! You are a great promise, a project, an adventure. But don’t start thinking about yourself as if you have arrived. Then you cling somewhere in between, and a part of you will be pulled to one side and the other part to another side – you will be torn apart. And you will remain in anguish, and your existence will be nothing but a long, long, on-going nightmare.

Before we enter the sutras, a few things about the mind – because man is mind.

The first state of mind we can call ‘pre-mind’. It exists in a very small child – very primitive, animal-like. Hence the beauty of the children, and the innocence, and the grace – because that anxiety which we call man has not yet evolved. The child is at ease. The child is not yet a traveller; he has yet not left his home in search for some other home. The pilgrimage has not started yet. The child is at rest – perfectly at ease and happy to be whatsoever he is. That’s why his eyes have no anxiety, and the child has a certain grace around him.

But this grace is going to be lost. This grace cannot stay forever, because it is unconscious, because it has not been earned, because it is a natural gift, and the child is completely oblivious to it. He cannot hold onto it. How can you hold onto something when you are unconscious of it? It has to be lost. The only way to gain it is to lose it. The child will have to go into corruption, into perversion. The child will have to go into the cunningness of the mind, and then the child will understand that he has lost something – something immensely valuable.

But one can know it only when it is lost. There is no other way to know it. Then the search starts. Religion is nothing but the search for the lost childhood. Everybody carries the memory of it, the very alive memory of it, somewhere deep down. Maybe not very consciously, but it functions like an unconscious substratum that something has been lost, something has been forgotten, something was there which is no more there; something is being missed, and one starts searching for it.

The first stage is pre-mind. There is no responsibility, because a child knows nothing of duty, the child knows nothing of values, virtues. The child knows nothing of sainthood, so he is not aware of sin either. He exists before the diversion, he exists before those two paths of sin and sainthood diverge, separate and go apart. He is in a kind of primitive unity. This cannot last for long, this is going to go, but it has not gone yet. This is the state of the child near about three years of age.

Between three and four the child loses his innocence, loses his virginity, loses nature and becomes part of the civilised world – really becomes man.

This pre-mind is instinctive. It is very intelligent, but the intelligence is not intellectual, the intelligence is purely instinctive. The child functions very intelligently but not intellectually. The intelligence that a child shows is natural, he has not learned it. It is part of the wisdom of his body, it is inherited.

The child has no idea of good and bad, so there is never any conflict. His desires are pure.

Whatsoever he desires, he desires passionately, totally. No problem arises in his mind whether this desire is right or wrong. Whenever he is in a certain mood, he is totally in it – but his moods are momentary. He has no identity, he is unpredictable: one moment he is loving, another moment he is angry. And you cannot tell him ‘You are contradictory’; he is very inconsistent because he is always true to the moment. Not that he does anything consciously, it is just natural.

So the innocence is there, but it is not very deep. The innocence is there, but it has no meditativeness in it. It is shallow, momentary, temporary, tentative.

The child is more like an animal than like a man. The child is the link between the man and the animal. The child passes through all the stages that man has passed through down the ages.

The scientists say that during nine months in the mother’s womb the child passes through millions of years of evolution. He starts like a fish – as life started on the earth – and then by and by, he goes on growing. Within days he is passing through thousands, millions of years; in nine months he has passed through the whole of evolution. But even when the child is born, he is still not yet man – not at least, civilised – he is primitive, the cave-man.

The child lives in an inner chaos. He has no idea what he is going to do. He has no future, he carries no past; he lives utterly in the present. But because he lives utterly in the present and unconsciously, his life cannot have a discipline, an order. It is chaotic, it is anarchic. This is the first stage of man, the first stage of mind. And remember, that although sooner or later you lose it, it remains like a substratum in you. You can lose it totally only when meditation has gone deep, when meditation has transformed your being. Otherwise it remains there, and you can fall into it at any moment; in any stress, in any strain you can again become childish.

For example, your house is on fire, and you can start crying like a child. And you are not a man who cries ordinarily – nobody may have ever seen you crying. And your house is on fire and suddenly you forget that you are a grown-up man. You become like a small child, you start crying – tears come to your eyes – you are completely lost, helpless. What has happened? That pre-mind has reclaimed you. It was always there. You had grown a second layer upon it, on top of it, but it was there deep down. When the second layer cannot function, in a deep helplessness you fall to the first layer. This happens every day.

In anger you become more childish, in love also you become more childish. Listen to the dialogue of two lovers, and you will find it very childish. Remember your own memories when you first fell in love: how you behaved, what you said to your beloved or your lover, and you will find childishness. Or remember when somebody provokes you and you become angry – you start doing things which are very illogical, unintelligent, undisciplined, chaotic. You repent for them later on, because later on, when the second layer comes back, the second layer repents for the first layer. When the civilized mind comes back, takes hold again, it repents. It says ‘It was not good of me. It was not good to do.’

The first layer never completely goes unless you become a Christ or a Buddha. It remains there.

Watch it.

The first layer is very chaotic. The second layer is collective. The second mind I call the ‘collective mind’. Now the group, the family, the society, the nation become more important than yourself. A child is very, very, self-oriented, he thinks only of himself. He does not care for anything else, he is utterly selfish. The second mind starts thinking of others, starts sacrificing its own interests, becomes more collective, becomes more part of society, a clan, a tribe – starts becoming civilised. Civilisation means to become part of a society, to become part of many people: to become responsible, not to go on living a selfish existence. Civilisation means sacrificing oneself for others.

This second mind is very prevalent. Except in very rare cases, the first mind sooner or later disappears. Some imbeciles, idiots – in them the first layer never disappears, it remains predominant. They never learn how to be social, they remain primitive. Otherwise, normally the second layer evolves – the schooling, the family training, the teachers, the society, the experiences, the observation… And the child starts learning that he is not an island, but a member of an organism – the society, the church, the nation.

This second, collective mind has a certain identity. The first mind knows no identity. If you ask a child ‘Who are you?’ he can’t answer it. He does not know the answer – who he is. But a grown-up person can say ‘Yes, I am a Catholic, I am a communist, I am a Hindu, I am an Indian, I am a

German, I am an Italian.’ What is he saying? He is saying ‘I belong to this group called Hindu, or Christian, or Mohammedan. I belong to this nation, to this geography – India, Germany. Italy.’ Or ‘I belong to this ideology – communism, Catholicism, fascism.’ He is saying ‘I am to whom I belong’.

Now he has an identity. He can say ‘I am a doctor, or an engineer, or a businessman’ – then too he is saying ‘This is what I do. This is my function in the society.’ When you ask somebody ‘Who are you?’ – he answers by showing you where he belongs, to whom he belongs, what his function is in the society. Now this is not much of a self-knowledge. If this is self-knowledge then everybody knows who he is. But for utilitarian purposes it is enough, and many people stop there.

If you stop there you will never know who you are. Then you have taken just a false identity.

Just a few labels and you think ‘This is me’. This is not you. You exist on a far higher plane, or in a deeper depth. These labels that you have collected about yourself are good for functioning in the society as a member, but they don’t show anything about your reality. The inward reality remains untouched by them. But this is the second layer where almost everybody stops. The society does not want you to go beyond it. The school, the college, the university – their effort is that you should not remain childish, you should become civilised, and then their effort ends. Then the society’s work is finished.

The society has made you a member of the mass, has made you a kind of slave, has given you a certain imprisonment, has taken all that was dangerous in you – the chaos, the freedom, the irresponsibility; has made you dutiful, responsible, given you values what is good and what is not good; has pigeonholed you, categorised you. Now the society is finished. Now live silently, go to the office, come home, take care of your children, your parents, and so on and so forth – one day, die: your existence is complete. This is a very false completion: a routine existence.

Friedrich Nietzsche has called this state ‘the camel’, the beast of burden. This is the ‘camel state’. People go on carrying great loads and burdens for no reason at all. And they go on moving in a desert, like the camel moves in a desert. You can see these camels all around dry, dull, dead, still carrying, carrying great loads. The loads are crushing them, killing them, but they are carrying – maybe just out of habit. Because yesterday also they were carrying and the day before yesterday also they were carrying; it has become part of their habit, it has become part of their definition. Their load, their anxiety, their sadness, their misery have become part of their definition, their identity. These camels you will find everywhere, and this desert is all over the earth.

The child has to come from the first to the second, but nobody should stop there. To be a camel is not the goal. Something more is needed, something more existential is needed. Yes, you will have respectability if you are a good camel and carry great loads. People will respect you; they will all show honour towards you. That’s a kind of mutual understanding. When a person is carrying so much load, he has to be given some awards – that’s what respect is.

The word ‘respect’ is beautiful, it means to look again: respect. When a person is carrying a great load of responsibility, duty, family, society, people look at him and say ‘Look, what a great man!’ Re-spect: they look again and again and they say ‘Look! How much of a burden he is carrying. What sacrifice!’ He has sacrificed his whole being.

Naturally if you sacrifice yourself for the religion, the religion will sanctify you, will call you a saint. If you sacrifice for the country, the country will give you respect. If you sacrifice for something else, they will give you respect. One can go on collecting this respect, and one can go on dying without living at all. Beware of this situation!

In this state, there is a collective responsibility: the collective mind functions; you don’t have a personal responsibility yet. The child has no responsibility. The second stage has a responsibility, but it is collective. You don’t feel Personally responsible for anything, you feel responsible only because you are part of a certain collectivity.

In an Indian village you can find this state the camel, very, very pronounced. A Brahmin has no responsibility of his own. His whole responsibility is that he is a Brahmin; he has to behave like a Brahmin. In Indian villages you will not find individualities, you will only find collectivities.

The Brahmin, the Shudra, the Kshatriya – they all function according to their community, according to the rules. Nobody has any responsibility to think, there is no question of thinking.

The rules have been given down the ages, they are written in the scriptures. Everything is clear-cut – there is no need to speculate, to philosophise, to ponder, to meditate. All problems have been solved – Manu, the Indian Moses, has solved them.

That’s where Jesus found the Jews – at the second stage. Moses had done the first work; he had brought the primitive mind to a civilised state. Now Jesus was needed to bring another revolution, another transformation. People were existing just as cogs in a wheel, parts of a great mechanism. The only question was how to function efficiently.

That is not enough to live a joyous life. To be efficient is because the efficiency makes you a good mechanism but does not give you a soul. It does not give you a celebration, it can’t be ecstatic. But there are a few beautiful things about the second mind you have to remember; they will help you to understand the third.

The second mind is non-tense: there is no anxiety in it. The Indian villager, or the people of the East are more calm, quiet. They move with a certain ease, dignity. Even if they are starving, hungry, ill, they have a patience, a deep accep-tance. They don’t rebel. Rebellion has no appeal for them, they live in acceptance. They don’t have that much individual-ity to rebel. Indians feel very good about it, they think America is going mad; they think ‘We are fortunate.’ But this is not my observation.

America is in a difficulty. America is in great anguish, but that anguish is higher than the so-called Indian peace. That anguish can be more creative, that anguish can bring a higher stage of mind and consciousness into the world than this cow-like peace. This peace is not very creative. Yes, it is good in a way – one lives one’s life without much anguish. But nothing comes out of that life, just peaceful and peaceful, and that peace is never creative – creative of something out, or creative of something in. That peace seems to be very impotent. But in this second stage the peace is there, obedience is there, patience is there, and there is a feeling of belonging to the community, to the church. Nobody feels alone.

In America people are very alone. Even in a crowd they are alone. In India, even if people are alone, they are not alone. They know they belong, they know they have a certain function somewhere, they know they are needed. They know that they need not choose, everything has been chosen beforehand. A Brahmin is born a Brahmin. He will be respected by the society, he will become the priest. He has not to work for it; it is already decided by fate, by God.

When you don’t have to decide, naturally you don’t feel any anxiety. Decision brings anxiety. You have to decide, then there is a problem. Then to go this way or that? And there are a thousand ways, and so many alternatives – and choose in trembling, because who knows whether you are choosing the right or the wrong? The only way to know is to choose it. But then it will be too late. After ten years if you come to know that it was a wrong choice it will be too difficult to go back and choose again, because then those ten years will be gone – gone down the drain. There is a kind of belonging in the second state of mind. You need not choose, everything has been chosen, decided already; there is a kind of fatalism. All that happens has to be accepted because it cannot be otherwise. If it cannot be otherwise then why be worried? That’s why in India there are less psychological breakdowns than in America. But it is not a good state, remember. And I am not saying that a psychological breakdown is a great thing, and I am not saying that to be tense and to be anxious is something valuable. But I am saying that just not to be anxious and not to be tense is not some achievement either.

This state – the second state – is a kind of patriarchy. The father remains very important. The father-figures are very important. God is thought to be a father.

There is a difference between the mother and the father. The father is very demanding, the mother is non-demanding. Mother’s love is unconditional, father’s love is conditional. The father says ‘Do this then I will love you; if you don’t do this you will not get my love.’ And the father can get very angry.

This state is a state of patriarchy: father remains important, mother is not important. Unconditional love is not known. Society appreciates you, respects you if you follow the society. If you go a little bit astray, all respect is taken away and the society is ready to destroy you. The Jewish God says ‘I am a very jealous God. If you go against me I will destroy you!’ – And that’s what the state says, the government says, the priest says, the pope says. They are all very jealous. They are very dominating.

This state is very repressive: it does not allow anybody to have his own say; it does not allow anybody to have his own being. It is repressive: it does not allow one’s own impulses. It is dictatorial: it teaches you to say yes; no is not accepted, yes is enforced violently, aggressively. Of course this yes cannot be of much value, because if you cannot say no your yes is going to be impotent.  But this is the yes that exists all around. People believe in God because they have been told to believe in God. People go to the church because they have been told to go to the church. People go on doing things formally, ritualistically. Jesus called these people hypocrites.

Before we enter into the sutras, these things will be good to understand, then the sutras will be very, very clear.

This state of mind has only a painted exterior; the interior remains untouched, unevolved. A kind of theism – people believe in God, people believe in hell and heaven, and people believe in punishment and reward – but people believe, people don’t know. Yes is there, but it has been forced. It has not been given a chance to evolve and unfold within you. There is a communal solidarity because you are never alone, you are always together with people, and the crowd is all around you and it feels good. The moment you are alone, trembling arises. When the great crowd is all around you, you can trust. So many people can’t be wrong, so you must be right, because so many people are going in the same way, in the same direction, and you are also going with them.

The third mind I call the ‘individual mind’; Nietzsche calls it ‘the lion’. It is independence, it is assertion, it is rebellion. The ego has evolved. The ego has become very, very, crystallised. The man is no more just a part of a church, country, tribe, clan, family; he is himself. The real culture can only start when you have become an individual. The sense of the self is a must, and this is the third stage of the mind.

The identity is no more of belonging, the identity is no more that you are a Hindu, or a Mohammedan, or a Christian. The identity is more personal – that you are a painter, that you are a poet. The identity is more creative; it is not of belonging but of contribution – what you have contributed to the world.

In the nebulous mind a centre arises by and by. In the child’s mind there was no centre. In the collective mind there was a false centre imposed from the outside. In the individual mind an inner centre arises. The first was a kind of chaos – no order. The second was a kind of patriarchy – an imposed order by the father, by the demanding society and the father-figures. The third is a kind of fraternity: a brotherhood arises. You don’t belong to any crowd; nobody can impose anything upon you, nor do you want to impose anything upon anybody. You respect others’ freedom as much as you respect your own freedom. All are brothers.

In the second, the basic question was ‘Who is the father-figure?’ In the third, the question is not who is the father-figure – there is none, God is dead. That is the situation in which Nietzsche declares that God is dead: God, as father, is dead. That is the situation where Buddha says there is no God, and Mahavir says there is no God. And Patanjali says that God is just a hypothesis – needed in certain stages, and then is needed no more.

Responsibility arises, and a very personal responsibility. You start feeling responsible for each of your acts, because now you know what is right and what is wrong. Not that somebody says ‘This is right’, but because you feel this is right, because you feel this is good. A greater understanding, a greater consciousness will be needed. There will be more joy because you will be more crystallised, but there will be more anxiety too, because now if something goes wrong you go wrong. And you alone are responsible for each step. You cannot look to a father-figure, and you cannot throw your responsibility onto somebody else – no fate, no father exists, you are left alone on the road, with thousands of alternatives. And you have to choose. And each choice is going to be decisive, because you cannot go back in time. Great anxiety arises. This is the place where people start having psychological breakdowns. This is a higher stage than the second, and the West exists at a higher stage than your so-called East. But of course there are problems. And those problems can be solved, and those problems should be solved rather than slipping back to a lower stage of mind.

There is freedom, so there is tension. There is thinking, there is concentration – abstract philosophy is born, science grows, and no becomes very important. Doubt becomes very significant. In the collective mind faith was the rule; in the individual mind doubt becomes the rule. No becomes very basic, because rebellion cannot exist without no, and the ego cannot grow and ripen without no. You have to say no to a thousand and one things, so that you can say yes to the one thing you would like to say yes to. Now the yes is significant, because the man is capable of saying no. Now the yes has a potency, power.

The man who always says yes – his yes is not of much worth. But the man who says no ninety-nine times and says yes one time – he means it. It has an authenticity.

It is a very creative crisis because if you go above it, it will be creative. If you fall from it, you will not fall to the second, you will fall to the first. This has to be understood. If you fall from the third, the individual mind, you will go immediately into madness, because the second is no more possible. You have learnt no-saying, you have learnt being rebellious, you have tasted freedom, now you cannot fall back to the second. That door no more exists for you. If you fall from the third you will fall to the first: you will go mad.

That’s exactly what happened to Friedrich Nietzsche himself. He was a ‘lion’, but the lion went mad, roaring and roaring and roaring, and could not find a Way beyond the third.

When a man falls from the third, he falls to the first. This has to be remembered. Then you cannot go to the second – that is finished forever. Once your no has become very conscious you cannot go back to faith. A man who has doubted, and who has learnt to doubt, cannot go to faith again – that is impossible. Now the faith will be simply cunningness and deception, and you cannot deceive yourself. Once a man has become an atheist then ordinary theism won’t do. Then he will have to find a man like me. Then ordinary theism won’t do – he has gone beyond it.

Nietzsche needed a man like Buddha. And because Buddha was not available, and because the Western mind has not yet been able to make it possible for people to go beyond the third, he had to go mad. In the West it is almost a certainty that whenever a person becomes really evolved at the third stage, he starts slipping into madness, because the fourth is not available there yet. If the fourth is available, then the third is very creative. If there is a possibility to surrender the ego, then the ego is of immense value. But the value is in its surrender! If you cannot surrender it, then it will become a load – a great load on you. It will be unbearable. Then the lion will go on roaring and roaring and there will be no other way than to go mad.

This is a very critical stage – the third; it is just in the middle. Two minds are below it and two minds are above it. It is exactly the mid-link. If you fall, you go into the abyss of madness; if you rise, you go into the beatitude of being a Christ or a Buddha.

The fourth mind is ‘universal mind’. Remember, it looks collective but it is not collective. ‘Collective’ means belonging to a society, a certain time, a certain period, a certain country. ‘Universal’ means belonging to the whole existence, to existence as such. The ego, when ripe, can be dropped; in fact, drops itself if the fourth door is available. And that is the function of religion: to make the fourth door available. That is the problem in the .West now: the third mind has developed to its uttermost, and the fourth door is not available. The West Urgently needs the fourth door.

Carl Gustav Jung has said in his memoirs that through observing thousands of people in his whole life, he has come to a few conclusions. One conclusion is that people who are near about forty to forty-five are always facing a religious crisis. Their problem is not psychological, their problem is religious. Near the age of forty-two, forty-five, a man starts looking for the fourth mind. If he cannot find it, then he goes berserk. Then the hunger is there and the nourishment is not available. If he can find it, great beatitude, great benediction arises.

It is almost like at the age of fourteen you become sexually mature. Then you start looking for a partner – for a woman, for a man. You want a love object – near the age of fourteen. Exactly near the age of forty-two another thing in you matures, and you start looking for samadhi, for meditation, for something that goes higher than love, something that goes higher than sex, something that can lead to a more eternal orgasm, more total orgasm. If you can find it then life remains smooth. If you cannot find the door – hunger has arisen and the nourishment is not available – what will you do? You start breaking down: your whole structure is shaken. And when a man breaks down. He always breaks down to the first; he falls to the lowest.

This fourth I call the ‘universal mind’ – the ego can be dissolved because the ego has matured. Remember, let me repeat: the ego can be dissolved only when it has become mature. I am not against the ego, I am all for it – but I don’t confine myself to it. One has to go beyond it.

Just the other day I was reading Frankl’s book. He says ‘We must be willing to discard personality.’ Why should we be willing to discard personality? And how can you discard personality if you have not grown it? Only the perfectly ripe can be discarded.

What is personality? Personality is a persona, a mask. It is needed. The child has no mask, that’s why he looks so animal-like. The collective mind has a mask, but imposed from the outside; it has no interior definition of its being. The egoist, the individual mind, has an interior definition; he knows who he is, he has a kind of integration. Of course, the integration is not ultimate and will have to be dropped, but it can be dropped only when it has been attained.

‘We must be willing to discard personality. God is no respecter of persons.’ That’s true. God loves individuals, but not persons. And the difference is great. A person is one who has an ego definition. An individual is one who has dropped his ego, and knows who he is. A person is a circle with a centre; and the individual is a circle without the centre – just pure space.

‘The personality is only a mask, it is a theatrical creation, a mere stage-prop.’ The longing for freedom, salvation or nirvana, means simply the wish to be relieved of your so-called personality and the prison that it creates.

‘The trouble with the self is that it is derived from others.’ Your ego is also derived from others. You depend for your ego on the others. If you go to the Himalayas and sit in a cave, what ego will you have? By and by the ego will start disappearing. It needs support. Somebody needs to appreciate it. Somebody needs to say to you that you are a beautiful person. Somebody needs to go on feeding it. The ego can exist only in society. Although it tries to get rid of society, in a subtle, unconscious way it remains dependent on the society.

‘The trouble with the self is that it is derived from others. It is constructed in an attempt to live up to the expectation of others. The others have become installed in our hearts, and we call them ourselves.’

The self is not you. It belongs to others who surround you. It exists in you, but it is possessed by others. That’s why it is so easy to manipulate an egoistic person. That’s what flattery is: flattery is a trick to manipulate the egoistic person. You go and say to him that he is the greatest man in the world, and he is ready to fall at your feet; you are manipulating. He knows, you know and everybody else knows that this is just false. He also knows that he is not the greatest man in the world, but he will believe it. He would like to believe it. And he would like to do anything that you want him to do. At least one person in the world believes that he is the greatest person. He cannot afford to lose you.

The ego exists in you but is possessed by others. It is the subtlest slavery yet invented by the priests and the politicians. It is like a Delgado electrode inserted in your head and manipulated by remote control.

The society is very clever. First, it tries to keep you at the second level. If you go beyond that, then it starts manipulating you through flattery.

You will be surprised that in India there has never been a revolution. And the reason? The reason is that the Brahmin, the intellectual, was so much flattered down the ages that he was never angry enough to revolt against the society. And only intellectuals revolt – only intellectuals, because they are the most egoistic people. They are the most independent people – the intelligentsia. And because in India the Brahmin was the highest… There was no one higher than him – even the king was lower than the Brahmin. A beggar Brahmin was higher than the emperor, and the emperor used to touch his feet. Now there was no possibility of revolution because who would do the revolution? These are the people, these intellectuals, who create trouble. Now they are respected highly, they are flattered highly… The revolution could not exist – it was not possible.

It has been the same thing in Soviet Russia. For these fifty years in Soviet society, the intellectual has been praised as much as anything. The academician, the writer, the poet, the professor – they are the most highly respected persons. Now who is going to do the revolution? Revolution is not possible, because the revolutionary has much investment in the conventional mode of the society, in the traditional society.

In India revolution didn’t happen, and in Russia it cannot happen. Revolution is possible only through the egoist. But the egoist can be manipulated very easily. Give him the Nobel Prize, give him a doctorate, and he is ready to do anything.

This third state of mind is now prevalent all over the world. If it is satisfied, then you are stuck in it. If it is not satisfied, then you fall back and become mad. Both are not healthy situations.

One has to go beyond it, and the fourth state, the universal mind, has to be created. The separation with the cosmos has to disappear. You have to become one with the whole. In fact you Are One, you just think that you are not. That barrier of the thought has to be dissolved. Then there is relaxation, peace, non-violence. In India we say: Satyam, Shivam, Sunderam: Then there is truth, there is good, and there is beauty. With the universal mind these three things flower: Satyam – truth, Shivam – good, Sunderam – beauty. With the universal mind these three flowers come into bloom, and there is great joy. You have disappeared, and all the energy that was involved in the ego is freed. That energy becomes beauty, good, truth.

This is the state of matriarchy. The collective mind is patriarchy; the individual mind is fraternity; and the universal mind is matriarchy. Mother love is non-demanding, so is the love of the universe towards you. It demands nothing, it is unconditional, it is simply showering on you. It is for you to take or not to take, but it is showering on you. If you have the ego then your doors are closed and you don’t take it. If the ego has disappeared, then it goes on and on showering on you, goes on nourishing you, goes on fulfilling you.

The first stage was chaotic, the second was intellectual, the third was intelligent. The fourth is emotional: it is of love, of the heart. With the third, intellect comes to its peak; with the fourth, love starts flowing.

This state can be called ‘God as mother’. When God as father has died, God as mother has to arise. This is a higher stage of religion. When father is important, the religion is more institutional, formal – because father himself is formal, institutional. Mother is more natural, more biological, more intrinsic. Father is external, mother is internal.

The universal mind brings the matriarchy. Mother becomes more important. God is no more a he, but becomes a she. Life is thought about, not according to logic, but according to love.

The poet Schiller has called it ‘the universal kiss’. If you are available, the universal mother can kiss you, can embrace you, can take you again into her womb. Yes comes again into existence, but it is no more imposed from the outside, it comes from your innermost core. This is trust. The collective mind lives in faith. The individual mind lives in doubt, the universal mind lives in trust – Shraddha. It is not belief, it is not that somebody has forced you to believe; it is your own vision, it is your own experience.

This is true religion: when you can become a witness of God, of Samadhi, of prayer; when you are the witness; when you have not taken it as borrowed – it is no more knowledge, no more belief – it has become your own existential experience. Solidarity again enters, but it is solidarity with existence itself, not with society. Creativity again comes, but it is no more the egoistic creativity. It is not you as doer – you become instrumental – God is the doer. Then God flows through you. You may create great poetry. In fact, you cannot create great poetry before it. The ego will create a shadow; the ego can never be transparent. The real creativity is possible only with the universal.

You must have read Gopi Krishna’s books on kundalini. He says that when kundalini arises, great creativity arises. That’s true. But whatsoever he gives as examples are not true. He says Sri Aurobindo became creative when his kundalini arose. But Sri Aurobindo has written poetry which is simply mediocre. Although it is not creative, at least it is mediocre. But Gopi Krishna has written poetry which cannot even be called mediocre – just rubbish, junk.

Yes, when you come to the universal, great creativity is born. Your very touch becomes creative.

There is an ancient story in Buddhist scriptures…

A very rich man accumulated much wealth – accumulated so much gold that there was no place to hoard it any more. But suddenly something happened. One morning he woke up and saw that all his gold had turned into dust. You can think he must have gone mad.

Somebody helped him towards Buddha – Buddha was staying in the town – and the man went there. And Buddha said ‘You do one thing. Take all your gold into the market-place, and if somebody recognises it as gold, bring that man to me.’

But he said ‘How is it going to help me?’

Buddha said ‘It is going to help you. Go.’

So he took all his gold – thousands of bullock-carts of dust, because now it was all dust. The whole market was full of his bullock-carts. And people were coming and asking ‘What nonsense is this? Why are you carrying so much dust to the market-place? For what?’

But the man kept quiet.

Then a woman came. Her name was Kisagautami. And she said to this man ‘So much gold?

From where could you get so much gold?’

He asked the woman ‘Can you see the gold here?’

She said ‘Oh yes. These thousand bullock-carts are full of gold.’

He took hold of the woman and asked her what secret she had. ‘How can she see? Because nobody… not even I can see that there is any gold; it is all dust.’

He took the woman to Buddha, and Buddha said ‘You have found the right woman – she will teach you the art. It is only a question of seeing. The world is as you see it. It can be hell, it can be heaven. Gold can be dust, and dust can be gold. It is a question of how you look at it. This is the right woman. You become a disciple of Kisagautami. She will teach you. And the day you know how to see rightly, the whole world turns into gold. That is the secret of alchemy.’

That Kisagautami was a rare woman of those days. And the man learnt through her the art of turning the whole world into gold.

When you enter the universal mind you are capable of creativity – not as you, but as God. You become a hollow bamboo and his song starts descending through you. He turns you into a flute.

If from the third, the fourth is not available you will fall into madness. Nietzsche talks only of three minds: the camel, the lion and the child. From the lion he falls back into the child: becomes mad.

There is another door too, and that is the universal mind – which is really childhood again, but a second childhood. It is no more like the first; it is not chaotic, it has a self-discipline. It has an inner cosmos, an inner order – not irresponsible like the first, not responsible like the second. A new responsibility, not towards any values, not towards any society, but a second kind of valuation arises because you can see what is right – how can you do otherwise? You see the right and the right has to be done. Knowledge here becomes virtue. You act according to your awareness; your life is transformed. There is innocence, there is intelligence, there is love, but all is coming from your innermost core; your inner fountain is flowing.

And then the fifth, the last, when you go even beyond the universal. Because even to think that it is the universal mind is to think. You have some ideas of the individual and the universe still left lingering somewhere. You are still conscious that you are one with the whole, but you Are, and you Are one with the whole. The unity is not yet total, is not utter, is not ultimate. When the unity is really ultimate, there is no individual, no universal. This is the fifth mind: Christ-mind, Buddha-mind.

Now three other characteristics appear: Satchitananda. Sat means being, Chit means consciousness, Ananda means bliss. Now these three qualities appear, now these new flowers bloom in your being. You are for the first time a being, becoming is no more. Man has surpassed himself, the bridge is no more. You have come home, you are a being: Sat. And you are utterly conscious because there is no darkness left: Chit. And you are Ananda, because there is no anxiety, no tension, no misery. All that is gone; the nightmare is over. You are fully awake. In that wakefulness is Buddha-hood, or Christhood.

These are the five stages. And remember, the third is the central. Two are below it, two are above it. If you don’t go above you will fall below. And you cannot go above without passing through the third, remember. These are the complexities. If you try to avoid the third you will remain stuck in the second, and you can think that it is universal. It is not, it is simply collective. If you try to avoid the third, you may even remain in the first, which is idiotic. And sometimes the idiotic looks saintly.

In Hindi we have two words from one root for both the stages; that root is Budh. The fifth we call Buddha, the ultimate stage, and the first we call Buddhu, the idiotic stage. Sometimes the idiot looks like the saint – he has some similarities, and sometimes the saint looks like the idiot. But they are far away – the farthest points in existence. Jesus sometimes looks idiotic. And there have been many idiots who looked like Jesus. The similarity is that both are without mind. The idiot is below mind and the Christ is above mind, but both are beyond mind. That is the similarity, but that is where it ends too. Beyond that nothing is similar.

Remember, the first is not the goal, it is the beginning. The second is very comfortable, but comfort is not the question – creativity. The third is creative but very uncomfortable, very anxious, tense. And how long can you remain creative? – There is so much tension. The tension has to be lost; hence, the fourth. In the fourth all is silent. Just the last lingering of the ego has remained, that one feels ‘I am one with the whole.’

A disciple of Rinzai came to the Master and said ‘I have become one with the whole! Now what next?’

The Master turned him out and told him ‘Now you get rid of this idea that you have become one with the whole. Get rid of this idea – this is the last barrier.’

Another disciple said to Rinzai ‘I have attained to nothing.’

And Rinzai said ‘Drop it. Drop that too!’

With the fourth just a very thin wall-almost transparent, you cannot see it – remains. That also has to be dropped; then arises the fifth.

- Osho

From I Say Unto You, Vol. I, chapter 5.

The entire book can be downloaded from:  http://www.messagefrommasters.com/Beloved_Osho_Books/Western_Mystics/I_Say_Unto_You_Volume1.pdf

PhD Timothy Conway & Guru Ratings Sarlo

PhD Timothy Conway (a critic of Sathya Sai Baba) cited Sarlo (owner of the GuruRatings WebSite And Yahoo Group) as a notable person on his behalf. Tim Conway put the following quote from Sarlo on his enlightened-spirituality.org website:

Timothy Conway Promoting Osho Follower - Guru Ratings Sarlo

“Timothy, you have a lot of ‘engaging’ things to say and it’s been my pleasure to post some of it [e.g., the Sun magazine interview on ‘Engaged Spirituality’ at the Guru Ratings website]. It’s great to learn you have a website now–it looks excellent and broad, already well developed, lots of good news. I’ll be happy to list you and link to your site. And i’ll announce it on my discussion forum. And if you don’t mind, i’ll link also to your ‘Warning signs of dysfunctional cults’ and ‘Criteria for Authentic Spiritual Realization’ pages from my ‘Other Approaches to Ratings Criteria’ page at www.globalserve.net/~sarlo/Critexpo2.htm, with a few samples. Your signs and criteria would be a worthy addition. –Sarlo, creator of the much-visited ‘Guru Ratings’ website at www.globalserve.net/~sarlo/Ratings.htm.”

For starters, Sarlo (who, for some mysterious reason, does not divulge his full name) is a Rajneesh / Osho devotee (and refers to him as “my Master”), started his spiritual journey (and had a decade-long love affair) with LSD and marijuana (Reference) and refers to himself as “Swami Deva Sarlo” (claiming he is a “master”, initiate and a “god”). “Swami” means ‘master’ (a title usually conferred on initiates belonging to the Osho cult) and “deva” means ‘god’, ‘angel’ or ‘divine being’.

Like Guruphiliac Jody Radzik, Sarlo believes that he is self-realized. As a matter of fact, in an article entitled “Sarlo Declares Enlightenment”, he said:

Gururatings Sarlo: “According to Osho, one of the biggest obstacles to enlightenment is peer-group jealousy. One’s friends will simply not accept that this trippy asshole has arrived at the ultimate fulfillment while they languish in darkness. I am prepared to meet this challenge head-on. The courage to brave my friends’ scorn has been bolstered by: a) the knowledge, from Phil 101, that you don’t exist; b) end-of-millennium urgency; c) the discovery of ordinariness as a way out/cover-up; d) any or all of the above.” (Reference)

Sarlo is also a contact for an Osho-related center in Canada:

Osho Samaroha Meditation Center,
Ma Dhyan Amiyo
3676 W. 38th Ave.
Vancouver V6N 2Y2 BC
Tel.: +1-604-261-5312 (which resolves to “Gaile P. Winterton”)
E-Mail: sarlo@(snipped)
(Reference)

One should rightly wonder why Rajneesh/Osho is listed on Sarlo’s subjective Guru-Ratings website as being one of the greatest Gurus ever to walk the Earth. I think there are many people who would take issue with such a claim. As a matter of fact, many people already have (Refs: 01 – 02 – 03 – 04 – 05 – 06 – 07).

Sarlo praised Jody’s Guruphiliac Blog as a “worthy project” and that he puts “the humourous bite on the usual guru excesses: money, sex, and power”. Ironically, Rajneesh’s excesses in money, sex and power are unparalleled in Gurudom (remember the 93 Rolls Royces?). Needless to say, Sarlo ignores the faults and failings of Osho (his “Master”) and ranks him as one of the greatest Gurus ever to walk the planet. Sarlo then has the audacity to point his self-righteous fingers at other Gurus and whine, snivel and lament about their faults and failings. Funny enough, Sarlo created a disclaimer page where he admitted that his bogus Guru-Ratings service is based on the subjective opinions of a layman (Reference).

So what did Jody Radzik have to say about Rajneesh/Osho? On his Guruphiliac Blog, Jody said:

Guruphliac Jody Radzik: “A tip of our tantric hat to Osho for his attempts to sustain such a large chakra-puja. Such wide scale transgression was certain to result in all kinds of transformation in the participants…But he had management problems and it all fell apart. We’re sorry we missed the fun.” (Reference)

Jody Radzik praised Osho’s sexual excesses as a large “chakra puja” (which is a tantric ritual that involves two to ten couples who engage in ritualized sexual activities, aka “an orgy”), dismissed Osho’s many faults and failings as “management problems” and expressed regret that he missed the fun! That’s right, sexual promiscuity, power-abuse, wealth and hedonism are things that Jody Radzik and Sarlo think are laudable, praiseworthy and serve as valid criteria to give high-ranking marks to Gurus whose feet they happen to kiss and adore. It is amusing that Jody and Sarlo both profess devotion to Gurus, yet trash and bash other Gurus as if they are free from the Guru-affliction they love to point out in others.

Amusingly, Timothy Conway wrote a highly critical article about Sarlo’s Guru, Rajneesh. Timothy Conway said he was under the impression that:

“Rajneesh was another shooting star in the spiritual firmament, one of those strange but rather numerous fallen yogis who attain some glimpses or periods of a certain kind of ‘enlightened freedom,’ open up to become a channel for some unusual and palpable energies (leading mesmerized disciples to think they are in the presence of Divinity), but then sooner or later such figures become imbalanced and egocentrically full of themselves–proud, megalomaniacal, narcissistic, and/or disturbed by one or more other mental-emotional-psychic pathologies.“ (Reference)

Attempting to get some cheap publicity on the Guruphiliac Blog and on the GuruRatings Website, Timothy Conway endorses, promotes and associates himself with Jody Radzik and Sarlo. Mr Conway found Sarlo and Jody to be so respectable, he listed their names and comments on his official website beside those of Jeff Eisen, Swami Abhayananda (Stan Trout), Steve Beckow, Dr. Peter Rohr, Mike Newton and Stuart Goodnick.

Vídeo -Isha – Libertando-se da Depressão

Primero debes entender qué es la imaginación. En la actualidad se la condena mucho. En el momento que escuchas la palabra “imaginar” dirás que es inútil, que queremos algo real, no imaginario. Pero la imaginación es una realidad, es una capacidad, es un potencial interior. Tú puedes imaginar. Esto indica que tu ser es capaz de imaginar. Esta capacidad es una realidad. Por medio de esta imaginación, tú puedes destruir o crear. Todo depende de ti. La imaginación es muy poderosa. Es un poder potencial.

Qué es la imaginación? Es tomar una actitud tan profundamente, que la actitud misma se convierte en realidad.

Siéntate en un lugar solitario: si la atmósfera es natural, estará bien. Si no, una habitación también sirve. Cierra luego los ojos e imagina una fuerza espiritual que se siente por dentro y por fuera. Dentro de ti un río de conciencia fluye y atraviesa toda la habitación rebosándolo todo. Dentro y fuera, a tu alrededor, en todas partes, el espíritu está presente, la energía está presente. No imagines esto solo con la mente, empieza a sentirlo dentro del cuerpo; tu cuerpo empezará a vibrar. Cuando sientes que el cuerpo ha empezado a vibrar, será la indicación de que la imaginación ha empezado a funcionar. Siente que poco a poco todo el universo se ha espiritualizado, todo, las paredes de la habitación, los árboles que te rodean, todo se ha vuelto no- material, se ha vuelto espiritual. La materia deja de ser.

A través de la imaginación, estás llegando a un punto en el que, debido a tu esfuerzo consciente, estás destruyendo las estructuras del intelecto, las pautas del intelecto. Sientes que no hay materia, solo energía, solo espíritu, adentro y afuera. Pronto sentirás que lo de adentro y lo de afuera ha desaparecido. Cuando tu cuerpo se vuelve espiritual y sientes que es energía, entonces no hay diferencia entre lo de adentro y lo de afuera. Desaparecen los límites. Ahora solo hay un flujo, un océano, vibrando. Esto también es lo real: estás alcanzando lo real a través de la imaginación.Recuerda una cosa básica: a menos que abandones las pautas de tu mente, a menos que seas “des-pautado”, a menos que abandones tus condicionamientos y seas “desacondicionado”, no sabrás qué es la realidad, conocerás solo interpretaciones. Esas interpretaciones son las actividades de tu propia mente.

La realidad sin pautas es la única realidad. Y esta técnica es para ayudarte a dejar las pautas, a “desacondicionarte”, a disolver las palabras que se han acumulado en tu mente. Tú no puedes mirar debido a ellas. Deja que se disuelva todo lo que parece real.

Osho: Tomado de,The Book of Secrets(sin traducir)

Podemos crear cuando empezamos a imaginar, somos cocreadores permanentemente, saquemos de nuestra mente de tantos pensamientos que nos condicionan, nos paralizan….
Imaginemos, … toda la Felicidad & Prosperidad que merecemos…
Es mi deseo, y así será
Gracias, gracias, gracias

anyone who is centered on someone else – whoever that someone else is – will
become frustrated in the end.

Love

The functioning of love and reason is of three types. In the first type, the sphere of thought and the sphere of love are kept as separate as possible, i.e., the sphere of love is practically inaccessible to the operation of reason; and love is allowed little or no access to the objects of thought. Complete separation between these two aspects of the spirit is of course never possible; but when there is an alternate functioning of love and reason (with both oscillating in their predominance) we have a love which is un-illumined by reason or a reason which is unenlivened by love. In the second type, love and reason are both simultaneously operative but they do not work in harmony with each other. But though this conflict creates confusion it is a necessary phase in the evolution of the higher state where there is a real synthesis of love and reason. In the third type of love this synthesis between love and reason is an accomplished fact with the result that both love as well as reason are so completely transformed that they precipitate the emergence of a new level of con-sciousness which (in comparison with the normal human consciousness) is best described as super-consciousness.

Infatuation, lust and greed might be looked upon as perverted and lower forms of love. In infatuation a person gets enamoured of a sensual object; in lust he develops a craving for sensations in relation to it; and in greed he desires to possess it.

In infatuation, the person is a passive victim of the spell of conceived attraction of the object; but in love there is an active appreciation of the intrinsic worth of the object of love.

Love is also different from lust. In lust, there is a reliance upon the object of sense and consequent spiritual subordination of the soul in relation to it; but love puts the soul into direct and coordinate relation with the Reality which is behind the form. Therefore, lust is experienced as being heavy and love is ex-perienced as being light. In lust, there is a narrowing down of life and in love there is an expansion in being. To have loved one soul is like adding its life to your own, your life is, as it were multiplied and you virtually live in two centres. If you love the whole world, you vicariously live in the whole world. But in lust there is the ebbing down of life and the general sense of hopeless dependence upon a form which is regarded as another. Thus, in lust there is the accentuation of separateness and suffering; but in love—there is the feeling of unity and joy. Lust is dissipation; love is recreation. Lust is a craving of the senses; love is the expression of the spirit. Lust seeks fulfilment but love experiences fulfilment. In lust, there is excitement; but in love there is tranquility.

Love is equally different from greed. Greed is possess-iveness in all its gross and subtle forms. It seeks to appropriate gross things and persons as well as the abstract and intangible things like fame and power. In love the annexation of the other person to your individual life is out of the question and there is a free and creative outpouring that enlivens and replenishes the psychic being of the beloved independ-ently of any expectation for the self. And we have the paradox, that greed which seeks for the self the appropriation of another object does in fact lead to the opposite result of bringing the self under the tutelage of the object; and love which aims at giving away the self to the object does in fact lead to a spiritual incorporation of the beloved in the very being of the lover. In greed the self tries to possess the object, but is itself spiritually possessed by the object; and in love the self offers itself to the beloved without any reservations, but in that very act it finds that it has included the beloved in its own being.

Pure love, which is awakened through the Grace of the Master is more valuable than any other method which may be adopted by the aspirant. Such love not only combines in itself the merits of all the discipline but excels them all in its efficacy to lead the aspirant to his Goal. When this love is born the aspirant has only one desire; and that one desire is to be united with the Divine Beloved. Such withdrawal of consciousness from all other desires leads to infinite purity; nothing purifies the aspirant more completely than this love. The aspirant is ever willing to offer everything for the Divine Beloved; and no sacrifice is too difficult for him. All his thoughts are turned away from the self and come to be exclusively centered on the Divine Beloved. And through the intensity of this ever-growing love he eventually breaks through the shackles of the self and becomes united with the Beloved. This is the consummation of love. When love has thus found its fruition it has become Divine.

Divine Love is qualitatively different from human love. Human love is for the many in the One and Divine Love is for the One in the many. Human Love leads to innumerable complications and tangles; but Divine Love leads to integration and freedom. In human love the duality of the lover and the Beloved persists; but in Divine Love the lover and the Beloved become one. At this stage, the aspirant has stepped out of the domain of duality and become one with God; for Divine Love is God. When the lover and the Beloved are one, that is the end and the beginning.

It is because of love that the contacts and relations between individual souls become significant; and it is love which gives meaning and value to all the happenings in the world of duality. But, while love gives meaning to the world of duality, it is at the same time, a standing challenge to duality. As love gathers strength, it generates creative restlessness and becomes the main driving power of that spiritual dynamic which ultimately succeeds in restoring to consciousness the original Unity of Being.

From Discourses

The formation of the Ego serves the purpose of giving a certain amount of stability to conscious processes and also secures a working equilibrium which makes for a planned and organized life. It would therefore, be a mistake to imagine that the arising of the Ego is without any purpose. Though it arises only to vanish in the end, it does temporarily fulfill a need which could not have been ignored in the long-drawn journey of the soul.

The Ego thus marks and fulfils a certain necessity in the further progress of consciousness. But since the Ego takes its shelter in the false idea of being the body, it is a source of much illusion which vitiates experience. It is of the essence of the Ego that it should feel separate from the rest of life by contrasting itself against the other forms of life.

In the ripeness of evolution, comes the momentous discovery that life cannot be understood and lived fully as long as it is made to move around the pivot of the Ego: and man is, therefore, driven by the logic of his own experience to find the true centre of experience and reorganize his life in the Truth. This entails the wearing out of the Ego and its replacement by Truth-consciousness. The disintegration of the Ego is a condition of realising the Truth.

The false nucleus of the consolidated sanskaras must disappear if there is to be a true integration and fulfilment of life.

While provisionally serving a useful purpose in the development and progress of consciousness, the Ego, as an affirmation of separateness, constitutes the chief hindrance to the spiritual emancipation and enlighten-ment of consciousness.

Every thought, feeling or action which springs from the idea of exclusive or separate existence binds; all experiences—small or great—and all aspirations— good or bad—create a load of impressions and nourish the sense of the ‘I’. The only experience which makes for the slimming down of the Ego is the experience of love and the only aspiration which makes for relieving the sense of separateness is the longing for becoming one -with the Beloved. Craving, hatred, anger, fear and jealousy are all exclusive attitudes which create a gulf between oneself and the rest of life; love alone is an inclusive attitude which helps towards the bridging over of this artificial and self-created gulf and which tends to break through the separative barrier of false imagination. The lover longs too; but he longs for union with the Beloved; and in seeking or experiencing union with the Beloved the sense of the ‘I’ becomes feeble. In love, the ‘I’ does not think of self-preservation, just as the moth is not at all afraid of getting burnt in the fire. The Ego is the affirmation of being separate from the other: and love is the affirmation of being one with the other: so, the Ego can be dissolved only through real love.

The Ego is implemented by desires of varied types. The failure in the fulfillment of desires is a failure of the Ego; and success in the attainment of desired objects is a success of the Ego. Through the fulfilled desires as well as through the unfulfilled ones the Ego gets accentuated. The Ego can even feed upon the comparative lull in the surging desires and asserts its separative tendency through feeling that it is desireless. But, when there is a real cessation of all desires, there is a cessation of the desire to assert separativeness in any form: therefore, a real freedom from all desires brings about the end of the existence of the Ego. The bundle of the Ego is made of the faggots of multi-coloured desires; and the breaking of these faggots amounts to the destruction of the Ego.

The limited Ego of explicit consciousness is only a small fragment of the real being of the Ego. The Ego is like the iceberg floating in the sea. About one-eighth of the iceberg remains above the surface of the water and is visible to the onlooker; and about seven-eighths of the iceberg remains submerged below the level of the water and remains invisible to the onlooker. In the same way, only a small portion of the real Ego becomes manifest in consciousness in the form of an explicit I; and the major portion of the real Ego remains submerged in the dark and inarticulate sanctuaries of the subconscious mind.

If the Ego is submitted to curtailment in one direction it seeks compensating expansion in another direction: and, if is overpowered by a flood of spiritual notions and actions, it even tends to fasten upon this very force which is originally brought into play for the ousting of the Ego.

When, through the grace of the Master, the ignorance which constitutes the Ego is dispelled, there is the dawn of Truth, which is the goal of all creation.

The superiority complex and the inferiority complex have to be brought into intelligent relation with each other if they are to counteract each other; and this requires a psychic situation, in which they will both, for the time being, be allowed to have their play at one and the same time, without requiring the repression of the one in order to secure the expression of the other. When the soul enters into a dynamic and vital relation with the Master, the complexes concerned with the sense of inferiority and the sense of superiority are both brought into play and they are so intelligently accommodated with each other that they counteract each other. In himself, the disciple feels that he is nothing; but in and through the Master, he is enlivened by the prospect of being everything. Thus, at one stroke, the two complexes are brought into mutual tension and tend to annihilate each other, through the attempt which the person makes for adjusting himself to the Master. With the dissolution of these opposite complexes there comes the breaking down of the separative barriers of the Ego in all its forms; with the breaking down of the barriers of separation there arises Divine Love; and with the arising of Divine Love, the separate feeling of the ‘I’, as distinguished from ‘you’, is swallowed up in the sense of their unity.

The Master, when truly understood, is a standing affirmation of the unity of all life; allegiance to the Master therefore brings about a gradual dissociation with the Ego-nucleus which affirms separateness. When the Ego-nucleus is completely bankrupt and devoid of any power or being, the Master as Truth is firmly established in consciousness as its guiding genius and animating principle. This is at once the attainment of union with the Master and the realization of the Infinite Truth.

The long journey of the soul consists in developing from animal consciousness the explicit self-consciousness as a limited ‘I’ and then to transcending the state of the limited ‘I’ through the medium of the Master, in order to get initiated into the consciousness of the Supreme and Real Self, as an everlasting and Infinite ’I Am’, in which there is no separateness and which includes all existence.

- Meher Baba

From Discourses.

El reposo es para el alma exactamente lo mismo que la comida para el cuerpo.

“But, my own
understanding is this, that whenever
commandments are
given they create
difficulties for people,
because by the time
they are given
they are already
out of date.
Life moves
so fast;
it is a dynamism,
it is not static.
It is not
a stagnant pool,
it is a Ganges,
it goes on flowing.
It is never
the same for two
consecutive moments.
So one thing
may be right this
moment, and may not
be right the next.
Then what to
do? The only
possible thing is
make people
so aware that they
themselves can
decide how to
respond to
a changing life.“
- OSHO

El cielo está vacío, pero el cielo vacío lo contiene todo, toda la existencia, el sol, la luna, las estrellas, la tierra, los planetas.

TU VIDA ES TU VIDA, NO ES LA VIDA DE NADIE, NO PERMITAS QUE NADIE TE DOMINE, TE DIGAN LO HAS DE HACER !!! O TE PERDERAAS LA VIDA !!!.

LAS FAMILIAS TORTURAN
A LAS PERSONAS Y LES DAN
ALMAS MUY PEQUEÑAS.

EL HOMBRE NO PUEDE SER
LIBRE SIN LIBERTAD Y TU
VIEJA ESTRUCTURA FAMILAR
HA DESTRUIDO LA LIBERTAD.
AL HABER DESTRUIDO
LA LIBERTAD, HA DESTRUIDO
LA FELICIDAD, HA DESTRUIDO
EL AMOR.

Estraido del Libro Libertad de Osho

La madurez se consigue teniendo cada vez más y mayores experiencias en la vida, y no evitando la vida.

Si evitas la vida seguirás siendo infantil.

Una cosa más:

Cuando digo que seas como un niño no estoy diciendo que seas infantil. Un niño tiene que ser infantil, de lo contrario, se perderá la gran experiencia de la infancia.

Pero, tanto si eres joven como si eres viejo, el infantilismo simplemente muestra que no has crecido.

Ser como un niño es un fenómeno completamente distinto.

¿Qué significa?

Primero, el niño siempre es total, haga lo que haga está absorto en lo que hace, nunca es parcial.

Cuando está juntando caracolas en la playa, todo lo demás desaparece de su conciencia, lo único que le concierne son las caracolas de la playa.

Está absorto, absolutamente ensimismado.

La cualidad de ser total es uno de los pilares para ser como un niño. Eso es concentración, eso es intensidad, eso es totalidad.

Y la segunda cosa:

Un niño es inocente.

Actúa desde un estado de no-saber.

Nunca actúa desde el conocimiento porque no lo tiene.

Tú siempre actúas partiendo del conocimiento.

El conocimiento significa pasado, el conocimiento significa lo consabido, conocimiento significa lo que has acumulado.

Y cada situación es nueva, no puedes aplicar ningún conocimiento. No estoy hablando de ingeniería o tecnología, en ese caso el pasado es aplicable, porque una máquina es una máquina.

Pero cuando te mueves en el entorno de lo humano, cuando te comunicas con los seres vivos, no hay ninguna situación que se repita.

Cada situación es única.

Si quieres actuar correctamente tendrás que ser, a través de un estado de ignorancia, como un niño.

No aportes tu conocimiento a la situación, olvídate de los conocimientos.

Responde a lo nuevo como algo nuevo, no respondas a lo nuevo desde el pasado.

Si respondes desde el pasado, no acertarás: no habrá ningún puente entre lo que sucede a tu alrededor y tú.

Siempre llegarás tarde, siempre perderás el tren.

Kabir sends his son, Kamaal, to the field one day. Kabir’s cows have no food that day, so sends Kamaal to cut some grass from the field. Kamaal goes and has not yet returned. The afternoon has come and the evening has come, and Kabir is just waiting and the cows are hungry. Where has Kamaal gone? So Kabir goes to find out.
Kamaal is standing in a grass field. The sun is setting, the wind is blowing, the grass is moving like waves, and Kamaal is standing there moving wave-like, just with the grass. The whole day has passed like that, and Kabir comes and says,” Have you gone mad, Kamaal? What are you doing?” Suddenly Kamaal is brought back to a different world and he says,” Oh, I had forgotten that I am Kamaal; I became just grass. I was not. I became just grass. I moved with it, I danced with it, and I forgot what I had coem here for. Now tell me, what had I come for?”
Kabir says,” To cut the grass !”
So Kamaal laughs and says,” How can one cut oneself? Today it is not possible. I will come again and try, but I cannot promise because I have known a different realm. A different world has opened before me.”
Kabir, on this day named him Kammal. It means a miracle.

Question: Osho, the Fourth Way, as taught by Gurdjieff, has been called the way of conscience. What place has conscience in your teaching?

Osho: The question is from Cecil Lewis.

No place at all. I don’t believe in conscience, I believe only in consciousness. I don’t believe in morality, I believe only in religion. I am amoral. Conscience is a trick of the society played upon you. The society creates conscience so that you may never need consciousness. You have been deceived. For example, when Jesus says ’Love is God’ it is not out of his conscience, it is out of his consciousness. He knows it. It is not a belief, it is his experience. When a Christian says ’Love is God’ it is his conscience, not his consciousness. He has not known it, he has not lived it. He has only heard it repeated again and again – he has become hypnotized by it.

Each child is being hypnotized by the parents, the priests, the politicians, the society. Constant repetition of a certain thing becomes conscience. You go on teaching to the child, ’this is right. This is right. This is right.’ Hearing it again and again, his mind is being conditioned. After many years he will also say ’This is right’ – it will be automatic. It will not be from his own being, it will come from the gramophone record that the society has placed in his being. It is like an electrode of Delgado. It is the dangerous trick that the society has been playing on everybody, down the centuries.

That’s why there are so many consciences in the world – the Hindu has one type of conscience, the Mohammedan has another type of conscience. How can consciences be so many? Truth is one. And consciences are so many?

From my childhood I was taught a very, very, strict vegetarianism. I was born in a Jaina family, absolutely dogmatic about vegetarianism. Not even tomatoes were allowed in my house, because tomatoes look a little like red meat. Poor innocent tomatoes, they were not allowed. Nobody has ever heard of anybody eating in the night; the sunset was the last limit. For eighteen years I had not eaten anything in the night, it was a great sin.

Then for the first time I went on a picnic with a few friends to the mountains. And they were all

Hindus and I was the only Jaina. And they were not worried to cook in the day. Mm? The mountains were so beautiful and there was so much to explore – so they didn’t bother about cooking at all, they cooked in the night. Now it was a great problem for me to eat or not to eat? And I was feeling really hungry. The whole day moving in the mountains, it had been arduous. And I was really feeling hungry – for the first time so hungry in my life.

And then they started cooking. And the aroma and the food smell. And I was just sitting there, a Jaina. Now it was too difficult for me – what to do? The idea of eating in the night was impossible – the whole conditioning of eighteen years. And to sleep in that kind of hunger was impossible. And then they all started persuading me. And they said, ’There is nobody here to know that you have eaten, and we will not tell your family at all. Don’t be worried.’ And I was ready to be seduced, so they seduced me and I ate. But then I could not sleep – I had to vomit two or three times in the night, the whole night became nightmarish. It would have been better if I had not eaten.

Conditioning for eighteen years that to eat in the night is sin. Now nobody else was vomiting, they were all fast asleep and snoring. They have all committed sin and they are all sleeping perfectly well. And they have been committing the sin for eighteen years, and I have committed it for the first time and I am being punished. This seems unjust!

Conscience is created; it is a conditioning. All that you think is good or bad is nothing but a conditioning. But this conditioning can go on managing your whole life. The society has entered in you and controls you from there, from within. It has become your inner voice. And because it has become your inner voice, you cannot hear your real inner voice. So my suggestion is: Unburden yourself of conscience. Throw all the conditioning out, cathart it, be free from it. That’s what I mean when I say don’t be a Christian, a Hindu, a Jaina, a Buddhist.

Just be. And be alert. In that alertness you will always know what is right and what is wrong. And the right and the wrong is not a fixed thing – something may be right in the morning and may be wrong in the evening, and something may be wrong in the evening and may be right in the night. Circumstances change. An alert man, a conscious man, has no fixed ideas. He has spontaneous responses but no fixed ideas. Because of fixed ideas you never act spontaneously. Your action is always a kind of reaction – not action really.

When you act out of spontaneity, with no idea, with no prejudice, then there is real action. And action has passion in it, intensity in it. And it is original and it is first-hand. And action makes your life creative and action makes your life continuously a celebration; because each act becomes an expression of your being. Conscience is a false being.

I think the French language is the only language which has only one word for consciousness and conscience – a single word, meaning both. That is beautiful. Real conscience should be only consciousness, nothing else. You should become more conscious.

But about consciousness also, I have differences with George Gurdjieff. When he says ‘be conscious’ he says ’Be conscious that you are.’ He insists for self-remembering. Now, this has to be understood. Your consciousness has two polarities. One polarity is the content. For example, a cloud of anger is inside you – that is the content. And you are aware of the cloud of anger – that is consciousness, the witness, watchfulness, the observer. So your consciousness can be divided in two – the observer and the observed.

Gurdjieff says: Go on remembering the observer – self-remembering. Buddha says: Forget the observer, just watch the observed. And if you have to choose between Buddha and Gurdjieff, I will suggest choose Buddha. Because there is a danger with Gurdjieff you may become too self-conscious – rather than becoming self-aware, you may become self-conscious. You may become an egoist. And that I have felt in many Gurdjieff disciples – they have become very, very, great egoists. Not that Gurdjieff was an egoist – he was one of the rarest enlightened men of this age. But the method has a danger in it: it is very difficult to make a distinction between self-consciousness and self-remembering. It is almost impossible to make the distinction, it is so subtle. And for the ignorant masses it is almost always self-consciousness that will take possession of them; it will not be self-remembering.

The very word ’self’ is dangerous – you become more and more settled in the idea of the self. And the idea of the self isolates you from existence.

Buddha says: Forget the self, because there is no self. The self is just in the grammar, in the language; it is not anything existential. You just observe the content. By observing the content, the content starts disappearing. Once the content disappears, watch your anger – and watching it, you will see it is disappearing. Once the anger has disappeared there is silence. There is no self, no observer, and nothing to be observed. There is silence. This silence is brought by vipassana, Buddha’s method of awareness.

Ordinary man does both. He goes on changing his gear – sometimes he observes the self, sometimes he observes the content. He goes on moving from this to that, he is a constant wavering. Gurdjieff says the one thing is: Be settled in the observer. Buddha says: Look at the observed.

My own approach is different from both. My approach is that Gurdjieff’s method is more dangerous than Buddha’s method, but even in Buddha’s method there is bound to be some tension – the effort to watch. The very effort to watch will make you tense.

A Buddhist monk was brought to me from Ceylon. He was unable to sleep – for three years he had not slept. And all kinds of medications had been tried upon him but nothing was helping, no tranquillizer was of any help. And nobody had bothered that he goes on doing vipassana, the Buddha’s method of insight – nobody had thought about it. When he came to me, the first thing I asked him was, ’Are you doing vipassana? – Because he is a Buddhist monk, he must be doing it. He said, ‘Yes – for three years.’ I said, ’Then that is the cause of your sleeplessness.’

If you are continuously making effort to watch, then in the night you will not be able to relax and fall into sleep – the watching will become continuous. And if you are watching even in the night, how can you fall asleep? You cannot relax, the tension has become fixed. It is a known fact that Buddhist monks sleep only three, four hours at the most. It is not a gain. They think, and others also think, that this is a gain – they have attained something, they sleep only three, four hours. It is not. They are losing something very valuable – relaxation. And they will look tense; on their faces they will look tense. They will look very quiet, but tense. They will look very silent – but their silence is not the silence of relaxation, but of effort. You can see the effort in the comer, defining them.

My own method is: You relax. Neither watch the watcher nor watch the watched. Just relax, be passive. If something floats and you cannot help seeing it, see it. But don’t make any effort to see it deliberately. If you are relaxed like a mirror, if some cloud passes by, it will be reflected. Be like a mirror – lucid, passive. Drop both – the Gurdjieffian method of self-remembering, and the Buddhist method of watching.

But if you have to choose between Gurdjieff and Buddha, choose Buddha. If you have to choose between Buddha and me, choose me.

Relax. And just see things. And there is nothing much – if you miss something, it is not of worth. You can miss, you are allowed to miss. Take life easy, take it easy.

So people who have been in some kind of effort – and Gurdjieff’s work is of great effort – will be puzzled here. That’s why Lewis is puzzled, a little bit confused. And sooner or later, either he has to understand me or he has to condemn me – both are open. And condemnation will be easier.

Because for thirty years working hard – and now suddenly he has become attracted to a man who does not believe in effort at all. Who does not believe in improvement, who does not believe in growth, who does not believe in going anywhere, who does not believe in any way.

He says, the Fourth Way, as taught by Gurdjieff.

What I am teaching here is: No Way. There is really no way, because truth is not a goal. All ways lead away from where we are. All roads, all ways, all paths, distract you from truth. And there is nowhere to go, either, and nobody to go. There is no way of being here and now but to be here and now. When I say ‘Be here and now’ don’t ask how – the ‘how’ will take you away. When I say ‘Be here and now’ don’t ask ‘What is the way to be here and now?’ There is no way of being here and now but to BE here and now. There is no way to be still, and no need of any way. To see, wholly to see, that there is no way, is at once to be still. Seeing that – is stillness. All ways lead everywhere but here.

To live one’s life as it comes and goes, is awareness; passive, lucid, mirror-like, with no tension. So I don’t teach you attention, because attention has the word ‘tension’ in it. And the phenomenon of attention has the feeling of tension in it – hence the word ‘attention’. Enjoy, relax. Just understanding this, that there is nowhere to go, is liberation. Liberation is not like a goal somewhere else waiting for you. Liberation is understanding that you are already liberated.

It is impious for us to assert so flatly what should be, in the face of what is. What is, is the truth. YATHA BHUTAM – that which is, is the truth. To assert what should be, is impious, sacrilegious, it is a sin. ‘Should’ is a sin. That which is – relax with it, float with it. I don’t teach even swimming, I simply say float with it. It is our responsibility to know how to accept and live through that which is.

So I don’t teach any way – fourth or fifth or sixth. And I don’t teach conscience, I teach a lucid relaxed consciousness. Out of that, many flowerings happen. Out of that, many songs are born.

But they are born on their own. You cannot be the doer of them and you cannot feel enhanced that ‘I have done’. You cannot feel your ego fulfilled through them. The more those flowers will come, the more you will disappear. And one day there is flowering, but you are not. That is the day, the moment, of liberation.

- Osho

From This Very Body the Buddha, chapter 4.

The entire book can be downloaded at:  http://www.homeoflife.com/page1/pdfs5/This%20Very%20Body%20the%20Buddha.pdf

Enlightenment is not something to be achieved, it is just to be lived. When I say that I achieved enlightenment, I simply mean that I decided to live it. Enough is enough! And since then I have lived it. It is a decision that now you are not interested in creating problems  –  that’s all. It is a decision that now you are finished with all this nonsense of creating problems and finding solutions.

…

Then, with no problem to solve, what will you do? Immediately you start living. You will eat, you will sleep, you will love, you will have a chit-chat, you will sing, you will dance  –  what else is there to do? You have become a God, you have started living.

…

It is essential to come to the point where you DECIDE that enough is enough. You decide that the seeking is over. You have already closed the door to problems and now you also stop seeking. All leaks are gone. You just live here-now, accepting life as it is… and WHAT a build-up of energy…

Osho

Forever, there have been two approaches to God. The first is organized religion which states that you can only have a connection to God through us, the Church. This is the traditional model of looking outside ourselves for “the way.” And those that show the way are the priests, rabbais, pastors, ministers and some gurus. The second is the Gnostic approach which states that we all have our own direct connection to God and that we are already divine ourselves. Those that show the way here are the ones that help you to find God within and may be any type of guide or teacher.
According to a survey by Pollster Lou Harris last year, 97% of the American people say they believe in God. Of this majority of Americans, there are two manners in which they will seek God and that is either through organized religion or through the self.
In the New Paradigm we have now entered, more and more people are waking up to the truth within. In fact that is what the New Paradigm is all about: living our lives as the divine beings we are and perceiving the world around us a reflection of this divinity. It is a new territory we have entered, the Aquarian Age where Planet Earth is assisting us to connect to God directly.
The world doesn’t need another spiritual know-it-all in this New Paradigm.  I know this because I have spent my life looking for the one person or “way” who could take me to enlightenment.  And what did I find?  That we are all having a human experience and no one in a human body is immune from this.
 
Do we need help finding the guru within?  Absolutely!  Everyone including spiritual teachers needs reminders and inspiration from time to time.  We are all here having a human experience and it wouldn’t be a human experience without the experience of our humanness, which means feeling the full range of human emotions. 
     The self-help industry is an $11 billion dollar industry.  People are looking for ways to transform themselves and their lives.  That is why it is called “self” help because people want to help themselves.  I feel the self-help industry gets a bad rap.  In fact there is a TV show in development about children raised on a diet of self-help books. Granted, many self-help books grasp at straws and are either incomplete or just don’t work.  
     So why are so many people writing these self-help books?  Because so many people are wanting to know how to help themselves. And there are many ways to reach God and our divine selves so there is room for many voices.  Is that a bad thing?  No!  We may have to hear it 50 different times, 50 different ways, by 50 different voices until one day, something clicks.  We are all looking for our unique blueprint, our unique path, our unique contributions and our unique gift to share.  We don’t know exactly what will reach out and touch us at what time.  
     The guru is being replaced by the inner guru and the new “spiritual teacher” is the one who makes us feel better; about being human, about our lives, about loving ourselves and about loving what is.  The new teacher is the one who teaches that we are all just divine beings having this human experience and the way to divinity is by embracing this experience and all of it’s flavors.  

The new teacher is directly connecting us to God, not to him or her.

     The new teacher teaches that desire is in fact a divine path and that feeling good is our birthright. We shouldn’t have to work so hard to find our divinity as it is right under our noses.  But we need permission.  Permission to go for what we really want and permission to know that our desires are divine information.  Pure and simple.
    And why shouldn’t there be joy along the way, as well as pleasure, delight, play, sensuality and excitement?  Right now in my life, I want to go to the bookstore and get something juicy so I don’t have to work so hard.  I want chocolate covered sushi; the protein and the dessert together, jet fuel with a cherry on top.  I want my new spiritual meal to be packed with potency, fun, inspiration, and a little danger;  something I can relate to and something that interests me!   I have read many of the greats and loved them as each one has rocked my world.  There is always a time and a place in someones life to deepen ones knowledge and faith through the study of spiritual teachings and scriptures and mine has lasted for ten years. These are texts that transmit “living truth;”  living texts that eternally contain the highest vibration of truth.  Some of my favorites are Eckart Tolles’s “The Power of Now,” Yogananda’s “Autobiography of a Yogi,” the ecstatic poetry of Rumi and anything by Osho.
     So why am I not reaching for those classic texts at night?  It’s because they feel SPIRITUAL.  Being “spiritual” is like a cat trying to be a cat;  he already is that.  Why would he try and become something that he already is?  That’s silly.  Yet we as spiritual beings are “wanting” to become more spiritual.  Actually it’s the other way around.  We as spiritual beings should be wanting to become more human.  That is what this book is about;  giving ourselves permission to become more human. To fully embrace our divinity through our humanness.  Otherwise, why are here in a physical body?  
     I hear people all the time saying that they feel unfulfilled and want to get more “spiritual.”  So they do what we are all trained to do:  look outside ourselves and our own experiences.  The truth is that it is just ourselves we are out of touch with.  Our teachers need to help us connect to God by ourselves.  Anything other than that, where we give up our power to another person is a betrayal of self.  This book is all about returning to the innocent, heart-desire driven, child-like approach to life.    
     I want a new take on living a ravishingly lush and profound life that embraces not “trying” to be spiritual and not looking or behaving like I am spiritual.
     I never really thought spirituality would go out of style because our true nature transcends any kind of style.  But the way we approach it as we grow and transform, changes flavors from time to time.  Sometimes we are devout and reverent and sometimes we are craving the colorful, lusty world. It just seems like the times right now are all about reaching the sacred through the human buffet.

the real opposite of love is pseudo-love: love that pretends to be love, and is not.

osho