Sarjano, there was no need to say yes because I have seen it in your eyes. I have heard it when you were sitting near me, although you have not uttered it.
Since you have come to me there has never been a no in you. And it is strange, because your type is no-type! You have said no to everything, and perhaps that is the reason that your no is finished.
You don’t have any no anymore, and you have come to the person with whom you can connect only through yes.
To be with a master is to be in a yes attitude.
That’s what I mean by receptivity, openness, vulnerability.
But I know that one wants to say it, thinking perhaps I may not be aware. I am absolutely aware of those people whose heartbeat is saying yes.
There are people who are still in two minds−sometimes yes, sometimes no. There are also people who are too much attached to their no . but I don’t count them, they are not my people. Only those whose yes is unconditional, absolute, categorical, are my people.
And Sarjano, you are fortunate. You belong to my people.
Yes, Sarjano.
MASTER AND DISCIPLE 【原文のまま】 The Osho Upanishad #3 18 August 1986 pm in
BELOVED OSHO,
THE OTHER DAY YOU SAID THAT ONLY THOSE PEOPLE ARE YOURS WHO SAY YES TO YOU.
BUT DON’T YES AND NO GO TOGETHER? TO SAY YES, DOESN’T ONE HAVE FIRST TO SAY NO TO MANY THINGS?
PLEASE COMMENT.
It is a very fundamental question. It applies to many things, almost to all things of life.
There are two levels: one is the level of the mind, and one is the level of meditation. The level of meditation is absolutely silent. The level of the mind is full of dualistic thoughts. So as far as mind is concerned, yes is always connected with no. They are two sides of one coin. Love is connected with hate, just as day is connected with night or birth is connected with death. At the level of the mind, everything is connected with its opposite; you cannot have one without having the other too. This is our ordinary experience.
But on the second level, if you can go beyond mind−that is, if you can go beyond the mind’s yes and no, love and hate−there comes a silence, a peace, a tremendous serenity. This silence does not say yes, but it is full of yes because it is absolutely positive, absolutely affirmative; it is isness.
So if somebody says yes from the state of meditation, there is no opposite connected with it. If somebody says love from the state of meditation, then there is no hate coming as a shadow behind it. Whatever happens on the level of meditation is one, singular, not dialectical.
When Sarjano said ”yes,” it was not from the mind. That’s why I named him. If it had been from the mind, I would have simply discussed the question, because then it would have been for everybody. I named him because it was coming from a meditative state. Out of his silence, it was coming like fragrance. There is no question of ”no.”
It is a problem for me to answer questions because I am answering individuals more than questions. But it will be impossible for me to answer each individual separately, so this is a device. Just before the questions are asked, I go through the names with the questions−just a glance at who has asked the question, just to be sure. If it is of the mind then there is no problem, it concerns almost everybody.
If it is of meditation, then I have to indicate the person. Or if there is a certain background, without which my answer will not be understood, then I have to name the person. Otherwise, I simply take the question as it is, anonymous, not asked by anybody special but simply asked by the whole of humanity, the normal mind−or the normal insanity.
TO BE AN INDIVIDUAL IS THE GREATEST COURAGE 【原文のまま】
The Osho Upanishad #12 30 August 1986 pm in
BELOVED OSHO,
BEING WITH YOU IN THESE DAYS HAS BEEN LIKE A SHOWER OF LOVE, GRATITUDE, LIKE AN OPEN OCEAN. BEING AWAY FROM YOU HAS BEEN SOMETIMES SO HARD AND SO DEEP AT THE SAME TIME.
CAN YOU PLEASE SAY SOMETHING ONCE AGAIN ABOUT THE RELATIONSHIP BETWEEN MASTER AND DISCIPLE?
Not only once again, but I will say a thousand and one times, again and again, something about the relationship between the disciple and the master. Because there are so many aspects, and whenever I say something, it covers only one aspect.
One thing, the most important to remember, is that it is not a bondage, a contract, that basically it is a meeting of two free individuals, a meeting out of freedom.
If at any point you start feeling that it is a bondage, you have gone astray. It is simply two fellow travelers walking on the road with no bondage, with no promises, with no expectations.
One knows the road − he has walked down the road, up and down many times − sometimes alone, sometimes with others. He can walk on the road with closed eyes, he is so much acquainted with the path.
The other is new, he is not acquainted with the road.
The only thing that exists between these two people is a certain kind of love, trust. And that too is based on experience − because the disciple can see that the master is always right. There are so many crossroads, but he is always finding the right road; there so many pitfalls, but the master is always making him aware that a pitfall is ahead − ”Be a little more alert.” Slowly slowly, walking with this man, a trust grows. It is not a belief, it is based on experience.
He has seen again and again that if this man were not there he would have gone somewhere else.
There were so many beautiful paths, bypaths; the desire to move on them was there. But this man is not only aware of the path, he is also aware of the desires of the fellow traveler. He goes on telling him, ”No, don’t think that way, that desire will be disastrous.” So many chances to see the validity, the clarity, the experience of the man, create trust. So it is not simply a belief, it is not faith. It is existential, it is experimental, it is scientific.
The relationship between the master and the disciple is one of the most existential relationships − not based on imagination, not based on fiction, not based on opinion, not based on what others say but based on what you see, your experience. And it goes on deepening. A moment comes when to doubt this man becomes impossible − not that the master says, ”Don’t doubt.” On the contrary, the master says, ”Don’t miss any opportunity to doubt because that is how you are going to sharpen your intelligence. Doubt, and doubt totally.” And the master can say it because he knows that doubt is meaningless against truth.
Against fiction, doubt is dangerous; doubt can kill the fiction − but doubt only enhances the true.
The relationship between a master and disciple is of immense intelligence. It is not as people ordinarily think − that they will become slaves, mentally dependent, that they will lose their individuality; that they will not be allowed to doubt, that doubt will be prohibited and belief will be nourished, no. With a real master, the situation is totally different. Doubt is nourished, because the master is not afraid − you can doubt as much as you can, but you will have to accept the truth in spite of your doubts. It is not spiritual slavery, but independence.
The master’s effort is to give you more individuality. Yes, he takes away your personality. You have to understand the distinction clearly: individuality is your self nature, and personality is just a mask.
And the mask has to be removed, your original face has to be discovered. If you are unreal, you cannot reach reality.
Only the real can meet the real.
You want ultimate freedom? Then your first step has to be freedom; the last step can be freedom only if the first step was freedom. If the first step was not freedom, it is impossible for the last step to be freedom − because it is the same thing growing.
The relationship between the master and the disciple is a scientific lab in which the false has to be burned and the original has to be discovered. And it is the original that we are all missing. That is our misery, that is our pain, that is our anguish − that we do not know who we are. All that we know is so stupid.
・・・・・
ONLY THE REAL CAN MEET THE REAL 【原文のまま】
The Osho Upanishad #21 8 September 1986 pm in
Q: WHAT DO YOU, YOU FORESEE AS THE FUTURE OF YOUR SANNYAS MOVEMENT? DO YOU SEE IT AS PROSPERING, EVEN WHEN YOU'RE NOT HERE?
A: Sannyas movement is not mine. It is not yours. It was here when I was not here. It will be here when I will not be here.
Sannyas movement simply means the movement of the seekers of truth. They have always been here.
Of course, they have been always tortured by the ignorant masses: killed, murdered, crucified, or worshipped.
Remember: it is the same whether you crucify or you worship. Both are the ways how to get rid of those people. One is crucifixion, another is worship. Worship is more cultured. We say you are an incarnation of God, we will worship you. But we will not do what you say. How can we do? We are ordinary human beings. You were extraordinary -- either you were a prophet sent by God, or a messenger, or the only begotten son of God, or you were a reincarnation of God -- you could do miracles. We have created all kinds of miracles, only for one reason. To create a distance between us and the people who have been seeking the truth and the people who have ultimately found the truth. We were not ready to go with them. There were only two ways: either to kill them, destroy them, so we can forget them and forgive them.
They were a disturbing element, a nuisance. We were asleep and having such beautiful dreams and a Gautam Buddha comes and starts shaking you and tells, "Wake up!" Naturally you get angry.
There have always been a line of seekers of truth... I call it sannyas. It is eternal. It is sanatan. It has nothing to do with me.
Millions of people have contributed to it. I have also contributed my own share. It will go on becoming more and more richer. When I am gone there will be more and more people coming and making it richer. The old sannyas was serious. I have contributed to it a sense of humor. The old sannyas was sad. I have contributed to it singing, dancing, laughing... I have made it more human.
The old sannyas was somehow life-negative. I have made it life- affirmative. But it is the same sannyas. It is the same search. I have made it more rich. I have made it more grounded in the world because my whole teaching is `be in the world, but don't be of the world.'
There is no need to renounce the world. Only cowards renounce it. Live in the world, experience it. It is a school. You cannot grow in the Himalayas. You can only grow in the world.
Each step is an examination. Each step you are passing through a test. Life is an opportunity.
I will be gone. That does not mean that the sannyas movement will be gone. It does not belong to anybody.
Just as science does not belong to Albert Einstein. Why the search for truth should belong to somebody? To Gautam Buddha? To J Krishnamurti? Or to me? Or to you?
Just as science goes on growing and every scientific genius goes on contributing to it and the Ganges goes on becoming bigger and wider -- oceanic; in the same way the inner world needs a science. The objective world has a science. The inner world needs a science and I call sannyas the science of the inner world. It has been growing but because it goes against humanities attachments, ignorance, superstitions, so-called religions, churches, priests, popes, shankaracharyas... these are the enemies of the inner search because the inner search needs no organization.
Sannyas movement is not an organization: that is why I call it `movement'. It is individual. People join. I had started alone and then people started coming and joining me and slowly, slowly the caravan became bigger and bigger. But it is not an organization. I am nobody's leader. Nobody has to follow me. I am grateful that you have allowed me to share my bliss, my love, my ecstasy. I am grateful to you. Nobody is my follower, nobody is lower. There is no hierarchy. It is not a religion. It is pure religiousness. The very essence. Not a flower, but only a fragrance. You cannot catch hold of it.
You can have the experience of it, you can be surrounded by the perfume, but you cannot catch hold of it.
Religions are like dead flowers you can find in Bibles, in Gitas... When they were put in the Bible they were living, they were fragrant, but now it is only a corpse. All holy books are corpses, dead flowers and nothing else.
Truth, the living truth, has to be discovered by each individual by himself. Nobody can give it to you.
Yes, somebody who has achieved it can transpire a thirst in you, a tremendous desire for it. I cannot give you the truth, but I can give you the desire for it.
I cannot give you the truth, but I can show you the moon... please don't get attached to my finger which is indicating the moon. This finger will disappear. The moon will remain and the search will continue.
As long as there is a single human being on the earth the flowers of sannyas will go on blossoming.
Q: BUT THERE IS SOMETHING THAT IS PARTICULARLY SPECIAL ABOUT YOU THAT BINDS SO MANY OF YOUR SANNYASINS TO YOU. WHAT IS IT? HOW WOULD YOU DESCRIBE IT?
A: There are many things -- not one. Why sannyasins are so much deep in love with me.
First, I am the only man in the whole history who gives you individuality. The so-called gurus were doing just the opposite: they were taking away your individuality. Their whole effort was that you should surrender to them. That your function was just to touch their feet and receive their blessings.
My effort is totally different. You cannot receive any blessing by touching anybody's feet. On the contrary, you are making that man more egoistic and sick.
Ego is the cancer of his soul. Don't make anybody sick. Be compassionate. Never touch anybody's feet.
I give you self-respect, which nobody has given before. I make every effort to make you an individual standing on your own feet, not dependent on me.
It is a strange phenomenon because I give you freedom, you love me. Because I make you yourself, you love me.
My effort is to take away all traditions, orthodoxies, superstitions, beliefs, from your mind so that you can attain a state of no-mind... the ultimate state of silence, where not even a thought moves. Not even a ripple in the lake of your consciousness.
And the whole thing has to be done by you. I am not saying that "Just follow me. I am the savior. I will save you." All that is crap. Nobody can save you, except yourself. And the spiritual independence is the only independence worth calling independence. All other independences -- political, economic, are just so so, superficial.
But the real and authentic independence is that you are not dependent for your inner growth on anybody. Those who have come to me have become more and more independent. More and more themselves. That's why they love me. I am not making them a crowd, I am making them absolutely individuals. I am not even giving them ideologies to be practised... disciplines to be practised, I am simply sharing my own experience. Out of that experience they have to find their own discipline.
This is a company not of a master and disciples, this is a company of a master and potential masters.
The Last Testament, Vol 6 Chapter #14
13 August 1986 pm in Bombay, India