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Vol II * DECEMBER 2009 * Issue XII

Meditation leads to Ultimate Flowering

Introducing various Masters & Dimensions of Spiritual Sojourn

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 MEDITATION TIMES
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Swami Anand Neelambar avatar411@gmail.com
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 Essential Zen You can also visit

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 Love’s Rebelliousness
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 Bodhidharma

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 The Madman
http://www.taoshobuddhameditations.myeweb.net/
 A Buddha is a Rebel
http://meditationtimes.myeweb.net/
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 Osho – enigma of the 20 Century

 Ramakrishna
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year. Happy New Year to all our
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 MEDITATION TIMES
Published by Taoshobuddha Meditations
Trinidad, West indies

EDITORIAL
The choice to be on the spiritual sojourn is an
attitude against the status quo. It is the real
revolution that can transform this world in the
Promised Land in an instant.

Mystics have always been rebels. In India the word

The eyes of a mystic reveal the entirety of the cosmic
for one who is on the spiritual quest is called a
sequence. There is an order in this seeming chaos.
sannyasin. It literally means an outlaw – one who
Yet there is a freedom to create a new order. An
has broken free from the laws that tether man to the
order that the mystic spontaneously overflows from
material world. He is a rebel in the truest sense of
his insights into a realm far beyond the hands of
the word. The very laws of nature succumb to his
time – into an eternity of here and now.
will. He is not subject to the natural influence of the
earthly laws. His existence is governed by a higher In this issue we highlight the life of some of the very
law – a divine law. A law what Nanak calls hukum, controversial mystics of our time. The most
what Lao Tzu calls as Tao. controversial being Osho. His vision is far beyond
the hands of time. And the precursor to the spiritual
The normal pull of energy of man is downwards.
new age is Ramakrishna. His vision is beyond the
Those on the spiritual pilgrimage is on an upward
border of the galaxy. In my humble opinion these
climb both physically and psychologically. It is a
two masters have changed the course of humanity
rebellious spirit that will soon discover the pathless
and given what Gurdjieff calls the fourth way. Had
path to freedom and bliss.
these mystics not visited this planet we would have
The mystics of all the traditions have had to perished in this very century.
undergo the persecutions of the time and era to pull
And accordingly they will be understood by a
humanity to the higher realms and vistas of
humanity far advanced from us. A humanity 1000
consciousness. And it takes a very long time for
years into the future. Only then will the mystics of
humanity to understand a mystic. Sometimes one
our time be at home. It takes ordinary men a
millennium after he departs and dissolves into the
millennium to see where the mystics have been
cosmos few rare seekers stumble upon his footsteps.
pointing. Even the disciples who gather around him
And retrace an invisible umbilical that links to the
can but see a mere few feet. But still it is further that
divine mother – the source of our life energy.
what the blind masses can fathom.
All mystics are eccentric and misunderstood. If a
This Meditation Times is for those few seekers who
mystic is not eccentric and misunderstood he is not
are on the borderline to enlightenment.
a mystic, he is a mere teacher. A parrot of sorts that
prattles about an existence he has not himself seen OM TAT SAT.
or lived.
 ENLIGHTENMENT IS REBELLION
E
nlightenment is rebellion. It is rebellion
against all that is life negative. It is
rebellion against the putrefied values,
traditions, and rituals. It is infusing new life
force. It is the way to resurrect the declining
value. It is the way to bring humanity under one
cohesive force.
Each master, each Buddha is rebellion. He
breaks the old structure and then creates a new
structure that may last for some time again.
There is nothing life negative in it, It is life
affirmative. When a builder demolishes the
existing structure and in place creates a new
structure according to existing techniques and
facilities no one resents. However, when a
master or a Buddha does this there is
resistance from all corners. The resistance
comes from the custodians of religion – the
priest. And priestly organizations are supported
by the power of the state. Together the priest
and politics create an invincible team to revolt
against the Buddhas.
A Buddha is the most delicate flower in the
existence. He is even more delicate than the
lilies or lotuses. Yet still there is revolt against
these flowers. And when the flowers are no more
the same custodians create organizations, and
business around the buddhas. When the
Buddha is no more physically alive the same
custodians of religion who, once were critical of
all that a living Buddha preached, start
business in the name of the Buddha and
interpreting the words to suit their
organizational values. A living Buddha is threat
to the existing values and systems. He wants to
eradicate all that is unwanted. Like a surgeon
he wants to remove rotten and damaged parts
so that longevity is increased.
Resistance is bound to be there. Society cannot
tolerate a Buddha. He is a threat to their
business and the organization. The society will
not revolt against a Sai Baba, or a Srila
Prabhupada, or a Mahesh Yogi because the
society has no fear from them. The priest is in
harmony with these. And when the priest is in
harmony with something the politics will follow.
And the collaboration continues in favor of a
particular way or against the particular
Buddha.
The greater the role a particular Buddha has to
perform in the process of transformation and
the longer his influence has to linger in the
minds of the people will determine how your
existing systems will treat him.
History bears ample testimony and conspiracy
of Pontius Pilates, Hitlers, Nixons and so on
who have been responsible for atrocities
inflicted upon buddhas.
It was the Rabbai – the high priest who is
responsible for the crucifixion of Jesus. A Mary
Madgline is transformed of her ways and
means. But the high priest remained
blindfolded.
It is the high priest at the time of Gautam
Buddha who tried to harm him in every possible
way. Mad elephants were released to kill him.
And a mad elephant rushed towards Buddha
full of rage. Buddha remained tranquil. He was
meditative. His eyes were half open and half
closed. No fear. Total harmony with all that was
happening. Buddha’s tranquility and inner
harmony changed the beastly nature of the
elephant. The beastliness gone and in a posture
of reverence he sat in front of Buddha. The
beastliness transformed. But the priests could
not see all this. They were blind fold because of
their vested interest. Yet still rocks were hurled
at him. As the rock came down mid air it
decomposed. A court dancer became her
disciple but no priest could see the change in
Buddha. The priest remained blind to it and
continued atrocities.
The result was that the roots of Buddhism
almost disappeared from India where it was
born. Instead Buddhism merged with the
existing Taoism in China. One stream flowed to
Japan and flourished as Zen.
Sufi mystic Al Hillaj Mansur declared ‘Anal
Haq…’ I am the light…I am the truth. The
Islamic priest could not tolerate this and his
limbs were cut off.
Socrates is said to have been corrupting the
youth. He was poisoned. Not only that his own
wife disapproved of him. It was she who threw
boiling water from kettle on the face of Socrates
and this made him ugly.
Mira was rejected by the society, and the power
that was her own husband. And ma y atrocities
were inflicted from sending snake in disguise to
poison. In every way efforts were made to make
her life miserable. She was not allowed to enter
the temples of her eternal beloved. And finally,
at the temple of Ranchorji at Dwarka, Mira
dissolved into her beloved.
During the times of scriptures atrocities were
inflicted upon Bhibhishan, the brother of the
king of Lanka, Prahlad the son of
Hirnakashyapu, and Dhruva.
Dnyandev, Nivrittinath, Sopandev and
Muktabai had to face the similar fate as their
father who once entered the life of a monk
entered the family life once again at the plea of
his wife and his master. The children were not
accepted. Vitthalpath could not bear the agony
and he ended his life by drowning at Sangam in
Prayagraj.
Much atrocity of false immigration charges and
others were inflicted upon Osho. Osho was
detained at the whims of the fundamentalists,
and the Nixon administration for 12 days that
shook the entire world. His visas were rejected
or cancelled in 21 countries throughout the
world. His plane was not even allowed to land at
Heathrow airport for fuelling. Osho was
administered the dose of Thallium through his
teeth.
Once visa refused even for his Sanyasins
occupies the CYBER SPACE. And now Osho’s
message needs no visa. Only an open and loving
heart is needed. Openness and Love is the only
Visa needed to travel along with Osho.
Wait a minute! I will have to pause to say all
that I was to say. I was to speak –
Enlightenment is Rebellion… And here I am
speaking of something that is close to my heart.
This will come in subsequent pages.
Enlightenment means inner flowering.
Enlightenment means a space beyond time and
space. Man lives within the finite boundaries of
time and space. Mind cannot conceive of
anything beyond the linear thinking. Buddhas
dwell in a space beyond mind. Like free bird he
soars in the vast sky. He is no more consumed
by the finiteness. Finiteness, for him has
dissolved into the infinite. And all that is infinite
is beyond time and space and beyond the reach
of the mind and its psychology.
Mind lives in past which is no more or the
future which will never come. Between these
two imaginary situations exists the realm of
NOWNESS. This is the realm of Buddhas. His
teachings, psychology and understanding are
the outcome of this experience. This ‘nowness’
is the name given to the inner harmony,
oneness, dissolution into totality etc. This is his
religiousness. This is his understanding. And
this is his message. He simply propagates
religiousness beyond all Mind religions. All the
religions that you see around are nothing but
organizational institutions established in the
names of those who were once rejected by the
society. See the hypocrisy of this all.
Enlightenment is rebellion.
 Essential Zen
Gibberish the way of Inner Cleansing

2 December 1988 pm in Gautam the Buddha Auditorium

Isan: No Footprints in Blue Sky

CHAPTER 8

KYOZAN ONCE RETURNED TO ISAN TO INTERVIEW HIM. ISAN SAID TO HIM, “YOU ARE
NOW CALLED A GOOD AND CLEVER TEACHER. HOW CAN YOU DISTINGUISH BETWEEN
THOSE WHO COME FROM ALL PARTS AND KNOW IT, AND THOSE WHO DON’T KNOW IT;
THE MASTERS WHO HAVE INHERITED IT, AND THOSE WHO HAVE NOT; THE PROFOUND
LEARNING, AND THE MEANING LEARNING? EXPLAIN AND LET ME HEAR.”

KYOZAN REPLIED, “KYOZAN HAS HAD THIS EXPERIENCE. WHEN MONKS COME FROM
ALL DIRECTIONS, HE RAISES HIS STICK, AND ASKS THEM IF THIS IS EXPOUNDED
WHERE THEY COME FROM OR NOT. FURTHER, HE SAYS TO THEM, LEAVING THIS ASIDE,
‘WHAT ARE THE OLD MASTERS WHERE YOU COME FROM TEACHING?’”

ISAN ADMIRED HIM AND SAID, “THIS HAS ALWAYS BEEN THE CLAW AND FANG OF OUR
SECT.”

Maneesha, the silence here is so dense, one feels a
little afraid even to utter a word. It may disturb the
silent lake of your consciousness. But always
remember that in the wake of words, silence is
deepened. The higher the mountain, the greater will be
the valley surrounding it. A great mountain cannot
have a small valley. There is a tremendous balance in
everything as far as nature is concerned.
The essential Zen is an effort to bring you to the
language of existence that you have forgotten
completely. You have forgotten completely the most
important, and you are filled in your mind with all
kinds of gibberish. You may know, you may not know,
that gibberish is not an English word. It comes from
Persia, the old name of Iran, and it comes from a very
mystical person, Jabbar, because he never spoke
anything relevant. Not only was it irrelevant, there was
no grammar, there were no words at all, but only
sounds. Because of Jabbar, the name ‘gibberish’ came
into existence.
But Jabbar was saying something through his gibberish.
He was saying, “All that we can say about existence is
gibberish.” He was very much in tune with existence.
It seems unbelievable that he had one thousand
disciples. Sitting by his side, when he was silent they
would be silent; when he would go into gibberish, they
would go into gibberish – and near about twenty-five
people became enlightened. Not a word was said by
Jabbar, nothing was heard by anybody.
You cannot write a treatise on Jabbar because he never
spoke anything except gibberish. But he was a radiant
man, a man who had come to flowering, whose spring
had come, and who was not afraid to be vulnerable and
open and receptive. He went along with the wind.
Zen has done the same from a different angle, but you
must be aware of the fact that any authentic master – to
whatever age, to whatever country he belongs – is not
interested in preaching you a doctrine. His interest is to
bring you in communion, in balance with the reality
that surrounds you.
Zen has used many methods never known before. You
cannot conceive in a Greek context the validity of any
method of Zen. Even Socrates and Plato would have
been at a loss if they had met Bodhidharma or Jabbar.
I always think what a hilarious meeting it would be:
Jabbar meeting Socrates. Socrates was so logical, so
rational. His honesty was exactly the same as Jabbar’s;
he was ready to risk his life for his truth, but still he did
not rise, until the last moment of his life, to
enlightenment. The day he dropped all knowledge, all
wisdom, the day he dropped language as such, that
very moment a tremendous silence descended upon
him. And those of you who are slowly slowly moving
towards the great experience will become aware of it –
not because I say so, but because you experience it so.
How can you say anything about the tremendous
silence that is here now? Our minds are preventing us...
our minds are taking us away from the very center of
our being. The mind is not interested at all in an
interior exploration. It is absolutely committed to the
outside and the objective.
Before I talk about Isan’s sutra... because this sutra will
be the last of this series and also this sutra is the last of
Isan’s life. This sutra ends exactly at the time Isan dies.
The death of a person indicates how he has lived,
whether he has lived at all or not. You may be believing
that you are living, but don’t be so certain.
Every madman in all the madhouses in the world
believes absolutely that he is not mad. He wonders why
people consider him to be mad. Slowly slowly he comes
to the conclusion that the world is mad: “Poor fellows,
they cannot understand my state.” A man who had
been crazy all his life went beyond the boundary. Small
trips beyond the mind can be tolerated, but he went a
little too far; he started saying that “I am dead.”
Everybody laughed, everybody said, “This is too much.
You have already been doing great things.... And how
can you be dead? – you are speaking!”
He said, “So what? Dead people speak.”
They told him, “You are walking, you are eating, you are
sleeping.”
He said, “That does not prove that I am alive. That
simply proves that I am vegetating. But as far as my
deadness is concerned... I am absolutely certain.”
They took the man finally to a psychoanalyst. The
psychoanalyst said to the family, “Don’t be worried. It
will take a little time. You leave him with me. He has to
come for a one hour session twice a week.”
All this time, the madman who had now become dead
was smiling.
The first question the psychoanalyst asked him was,
“Why are you smiling?”
He said, “Strange... a single man is alive amongst a
group who are all dead. But just to convince themselves
that they are alive, they are trying to convince me that
‘You are also alive’ – and I have never seen anything
living in me.”
The psychoanalyst was at a loss himself, because this
was an absolutely new case. He had never dealt with
dead people, but he figured out a way. He took a knife
and cut the madman’s finger. Blood started coming out.
The psychoanalyst said, “Have you ever heard that
dead men don’t bleed?”
The man said, “Yes. While I was alive I heard this
saying.”
The psychoanalyst felt great pride, but the madman
said, “Don’t be proud. It does not prove that I am not
dead. It only proves that the proverb is wrong. Dead
men do bleed. I am an example, a living example!”
After two, three sessions, the psychoanalyst was
continuously thinking about the man. And slowly
slowly a doubt started arising in him,” If somebody
asks me to prove it, how am I going to prove that I am
alive?”
That night he could not sleep. Next day was his session.
He said to the man, “I will not charge you anything, but
please leave me alone. You can find some other
psychoanalyst – they are a rupee a dozen – because I
am becoming suspicious about my own life. Rather
than convincing you that you are dead, you are by and
by convincing me that who knows? – I may have died!
Perhaps I am dreaming that I am alive.”
What proof have you that you are not dreaming? Death
is the criterion in the tradition of Zen. How a man dies
proves whether he has lived or not. Only a living man
can die; you cannot afford to die if you have not lived.
I have heard about a great scholar. He became aware
that he was alive only when he was dead. Then
suddenly he realized, “My God! I used to be alive, and I
never took any notice of it.”
Particularly in Zen, the masters show the highest peaks
of consciousness. Death is the criterion. If you can die
gracefully, blissfully, almost dancingly, that proves that
you have lived, and you have lived so deeply that you
know that death is only the changing of the house.
KYOZAN ONCE RETURNED TO ISAN TO INTERVIEW
HIM.
You will be surprized... That is another speciality in Zen
that disciples come to interview the master – nowhere
else. But Zen is very playful. Its playfulness is so deep
that it takes nothing seriously.
KYOZAN ONCE RETURNED TO ISAN TO INTERVIEW
HIM. ISAN SAID TO HIM, “YOU ARE NOW CALLED A
GOOD AND CLEVER TEACHER. HOW CAN YOU
DISTINGUISH BETWEEN THOSE WHO COME FROM
ALL PARTS AND KNOW IT, AND THOSE WHO DON’T
KNOW IT; THE MASTERS WHO HAVE INHERITED IT,
AND THOSE WHO HAVE NOT; THE PROFOUND
LEARNING, AND THE MEANING LEARNING. EXPLAIN
AND LET ME HEAR.”
KYOZAN REPLIED, “KYOZAN HAS HAD THIS
EXPERIENCE. WHEN MONKS COME FROM ALL
DIRECTIONS, HE RAISES HIS STICK, AND ASKS THEM
IF THIS IS EXPOUNDED WHERE THEY COME FROM OR
NOT. FURTHER, HE SAYS TO THEM, LEAVING THIS
ASIDE, ‘WHAT ARE THE OLD MASTERS WHERE YOU
COME FROM TEACHING?’”
ISAN ADMIRED HIM AND SAID, “THIS HAS ALWAYS
BEEN THE CLAW AND FANG OF OUR SECT.”
A few things to be noted.
Kyozan succeeded Isan. But to interview the master
before he became enlightened shows his daringness,
his courage. And it also shows the grace and greatness
of Isan that he did not object to it: “You don’t know
anything about it, and you are trying to interview me?”
But without saying it, if you look at the whole thing, it
becomes just the opposite. It is an interview not of Isan
by Kyozan, but an interview by Isan of Kyozan. He did
not say anything to hurt him, he did not reject the
interview or say that “You are not of the quality yet;
you have not experienced your inner most core.”
Rather than rejecting, Isan accepts it and starts the
interview himself.
KYOZAN REPLIED, “KYOZAN HAS HAD THIS
EXPERIENCE...” because Isan has asked, “How do you
teach people? And how do you know whether
somebody knows or not? whether somebody is a
master or only a pretender?” And Kyozan has forgotten
completely that he has come to interview Isan, and he
is being inter viewed – the craftsmanship of a great
master.
KYOZAN REPLIED, “KYOZAN HAS HAD THIS
EXPERIENCE. WHEN MONKS COME FROM ALL
DIRECTIONS, HE RAISES HIS STICK, AND ASKS THEM
IF THIS IS EXPOUNDED...” He is not asking about the
stick, he is raising the stick to indicate “thisness.” Are
you coming from a master who has explained to you
”thisness,” the present moment of splendor, the great
moment of being nobody? Because a master never hits
a disciple unless a disciple is really able to be awakened
by a single hit.
Kyozan said, “WHEN MONKS COME FROM ALL
DIRECTIONS, HE RAISES HIS STICK, AND ASKS THEM
IF THIS IS EXPOUNDED WHERE THEY COME FROM OR
NOT. FURTHER, HE SAYS TO THEM, LEAVING THIS
ASIDE, ‘WHAT ARE THE OLD MASTERS WHERE YOU
COME FROM TEACHING?’”
In fact, if you have found a master you have found your
home; there is nowhere to go. Or wherever you go you
will find your master and nobody else.
When Gautam Buddha became enlightened his first
words were strange: “Not only I am enlightened, the
whole existence is enlightened with me. This music,
this music of silence, soundless, these flowers, and
invisible, falling all over the place – I was just keeping
my eyes closed. Today my eyes are open, but that does
not make me superior. From the smallest blade of grass
to the greatest star everything is in blissfulness.”
Man has created only one thing: miser y for himself and
miser y for others. We are great creators of miser y. If
someday nothing terrible happens to you, that day is
wasted – something terrible so that you can talk about
it, rejoice about it, some great tragedy. People don’t like
to see comedies, people like to see tragedies.
When there is a war going on, everybody gets up early
in the morning to find the newspaper, what is
happening. Everybody looks fresh; something terrible
is happening, so many thousands of people are dying.
We have become so accustomed to tragedy, and
comedy seems to be tasteless.
When you have found a master, you have found him.
You can remain, you can go, but the master has settled
in your heart.
Those who go on and on are simply indicating that they
have not found the man who makes your heart dance.
They have not clicked with somebody. They have not
found a man of presence who engulfs you with love and
joy, compassion and light, life and love, beauty and
truth, and all that is divine in existence. Unless you
have seen those two eyes in which all that is divine
reflects, you have to go on in the hope that somewhere
you may find.
But remember always, because you can miss a real
master, that you have to be absolutely receptive, utterly
open, with no doors closed, with no windows closed.
The fresh breeze comes with great fragrance, the
coolness of it... the perfume of it is always available;
just your doors were closed.
So if you don’t find a master, don’t think that there is no
master. First, begin to see: Are you able to receive a
master? Is your hear t open? Is not your mind
burdened with many kind of prejudices?
What are all your religions except prejudices? No man
of intelligence can depend on birth; birth is accidental.
You are bor n a Hindu, that does not make you a Hindu.
You are born a Mohammedan, that does not make you a
Mohammedan. Such a great phenomenon as religion
cannot be lefthanging on the accidental phenomenon of
bir th. You have to choose it. You have to find it.
Everybody has to go into deeper search.
Inward journey
ISAN ADMIRED HIM....
Remember, admiration is not the real appreciation of a
master. If Isan had given him a good slap, or a good
stick, that would have been appreciation.
Our stickholder – because I am a lazy man, I cannot
carry the stick – has come from Ger many. Just show
your stick and hit poor Maneesha!
(NISKRIYA TAKES THE STICK AND TAPS MANEESHA
ON THE HEAD. IT MAKES A LOUD, SHARP CLICK.)
Good!
ISAN ADMIRED HIM AND SAID, “THIS HAS ALWAYS
BEEN THE CLAW AND FANG OF OUR SECT.”
Seeing that Kyozan would not understand, he is not yet
ripe, Isan avoided the stick.
ISAN TAUGHT FOR OVER FORTY YEARS DURING
WHICH TIME HE GATHERED INNUMERABLE
DISCIPLES. ON FEBRUARY 20TH, 853, HE WENT
THROUGH A RITUAL ABLUTION, SEATED HIMSELF IN
THE MEDITATION POSTURE AND, SMILING, DIED AT
THE AGE OF EIGHTY-THREE. HIS STUPA WAS
ERECTED ON MOUNT KUEI, HOME OF HIS
MONASTERY.
THE EMPEROR GAVE HIM THE POSTHUMOUS TITLE
TA YUAN (GREAT PERFECTION).
Isan must have worked hard in polishing an ordinary
stone into a diamond. The whole glory and credit goes
to Isan. He turned an ordinary man into a great
perfection.
Kyozan does not show much insight, intelligence,
meditativeness, but it is the compassion of the master
to do his best. Forty years he worked on Kyozan. It is a
long time, but for compassion neither time means
anything nor space means anything. Isan succeeded in
bringing him home.
I am reminded of a great emperor who dreamed one
night that a great black shadow was standing before
him. With trembling hands and throbbing heart, he
asked, “Who are you?”
The shadow said, “That we will discuss later on. I have
come to inform you that tomorrow evening as the sun
will be setting you will die.” And the shadow
disappeared, and with the shadow the sleep also
disappeared.
The king was perspiring. He called the attendant. In the
middle of the night all the astrologers, palmists,
prophets were called to interpret the dream: What
does it mean?
They started looking in their great scriptures, “Is there
any precedent?” There was no precedent at all, because
death never informs anybody; it just comes without
even knocking on your door. The sun was rising. The
old attendant of the emperor, who was almost like his
father – because his mother died early, and his father
was so much engaged in wars that he had given the
small child to this old servant to take care of... The
servant had taken care perfectly, so although he was a
servant, the emperor almost respected him like a
father. He was a substitute father.
The old servant came close to him and said, “I am not a
scholar, I am not an astrologer, and I am not an
alchemist. I don’t know anything about these great
things. One thing I know: that you should not stay in
this palace. Take our best horse and move as fast and
far from the capital as possible. If possible enter into
another kingdom.
“And as far as these scholars are concerned, they have
never come to any conclusion – never! They discuss
and discuss and ever y argument leads to another
argument, but in the end the hands are empty. So let
them discuss. You should not wait, because once the
sun has started rising, the setting will not be too far
away. In the rising sun itself, the setting of the sun is
intrinsic.”
It appealed... so he left without saying anything to the
great scholars, leaving them to confute each other and
fight and argue. He took his best Arabian horse, told the
horse, “We have to reach as far away as possible. It is a
very critical moment.” Horses and their lovers have a
certain way of communicating, just as dogs have a
certain way of communicating.
The horse started with full speed. They never stopped
for a single moment even to drink water or to eat
something. They were happy that before the sun set
they had crossed the kingdom; they had reached into
another kingdom.
Outside the kingdom there was a great mango grove.
The sun was already setting, and the king thanked the
horse. He said, “I had no idea that you could go so fast. I
knew that you were one of the greatest horses, but this
speed...”
And just at that moment he felt a hand on his shoulder.
He looked behind him and saw the same black shadow.
The black shadow said to the horse, “I was also worried
whether you would be able to come this great a
distance or not, because the emperor is destined to die
in this mango grove. I never inform people, there is no
need. The need arose because the distance was so
great, and there was no reason for him to leave the
palace and to come to this mango grove. Just as the
emperor is grateful to you, I am also grateful.”
A beautiful story, but some deeper approach is needed.
Mind always takes you far away. The servant was
perfectly intelligent, rational – far more intelligent than
those so-called scholars. But mind is mind.
If an enlightened master had been there, he would have
said, “It is time enough; you just go in. No horse is
needed; you don’t have to move a single inch outside.
Just go in and there is no death. Death exists only for
those who live their lives in the outside world. To those
who have known their inner most core, death is just a
shadow. It has no solidity, no substance, no reality.”
But Isan continued to teach Kyozan for over forty years.
Enlightenment can happen in this very moment. It
depends on your urgency, totality. Time is not a
question, neither is causality. Nothing is needed for it
to happen, because it is already there; you only have to
turn your vision to look inside.
For forty-two years, Isan, a great compassionate
master, worked on Kyozan, and finally managed for an
almost dead man to become a buddha.
Isan’s stupa – stupa is the Buddhist word for a
memorial – still exists on Mount Kuei where after his
enlightenment he established his monastery.
Certainly he must have been enlightened; his death
shows it.
ON FEBRUARY 20TH, 853, HE WENT THROUGH A
RITUAL ABLUTION, SEATED HIMSELF IN THE
MEDITATION POSTURE AND, SMILING, DIED AT THE
AGE OF EIGHTY-THREE. HIS STUPA WAS ERECTED ON
MOUNT KUEI, HOME OF HIS MONASTERY.
THE EMPEROR GAVE HIM THE POSTHUMOUS TITLE
TA YUAN (GREAT PERFECTION).
Soseki wrote:
ONCE IN A THOUSAND YEARS
THE UDUMBARA BLOSSOMS...
Udumbara is a metaphorical tree.
ONCE IN A THOUSAND YEARS
THE UDUMBARA BLOOMS.
IT HAS OPENED ITS AUSPICIOUS FLOWERS.
MANY LABORED TO BRING IT
FROM INDIA TO CHINA.
ITS HEADY FRAGRANCE LINGERS,
WITHOUT FADING,
AND IS NOT LOST
AMONG THE THOUSAND GRASSES,
THE COUNTLESS WEEDS.
The same fragrance reached to its crescendo in Japan.
Anybody who realizes the fact of his being a buddha
becomes the flower that blossoms once in thousands of
years. And even if the body of the buddha dies, the
fragrance remains. Those who have the right sensitivity
can smell even this moment Gautam Buddha or
Bodhidharma.
It is not a question of time. Buddhahood is such an
experience... in the body the buddha will die, but in the
spirit he will float around you for eternities to come. He
has melted in the universal and you can find him even
this very moment. We are searching for him ever y
moment. The buddha is our nature.
Question 1
Maneesha has asked:
OUR BELOVED MASTER,
IS WITNESSING LEARNING OR A REMEMBERING?
Maneesha: it is both and it is both not.
It is both in the sense that in the beginning you have to
learn to enter into your inner temple. And then you
have to remember continuously, because to forget
again and again is human. But as your remembrance
becomes a silent breathing in you, the moment you star
t breathing buddha in and out, then it is neither
learning nor remembering. It is simply you.
You have not achieved anything, you have not
discovered anything; it has always been there. And
whether you remember it or not, it will always remain
there.
That’s why Zen does not take things seriously. What
does it matter? – in this life or in some other life you
are to become a buddha. The buddha is the New Man.
He is the man of the future.
The whole human consciousness is moving towards
buddhahood.
Strangely, it is already there within you, but you are not
aware. Hence, a master can be helpful to you.
It is just like tickling you (THE MASTER MAKES
TICKLING GESTURES TOWARDS US)... and you start
laughing, and I have not tickled yet! (AGAIN HE MAKES
THE MOVEMENT)... And you will star t feeling... (FOR
THE THIRD TIME, HE STRETCHES HIS FINGERS
TOWARDS US) the master’s work is to tickle you. And it
is a joy to tickle ten thousand buddhas!
Now it is time for Sardar Gurudayal Singh. He waits and
waits for his time. If I go on continuing to tell jokes to
you, one thing is certain: I may die, but Gurudayal Singh
is not going to die. He will still wait.
At the end of the Sunday school class, the teacher, Miss
Holynose, turns to the kids and says, ”Now, how many
of you children would like to go to heaven?”
Everybody shoots up their hand, except for one little
girl.
“Come on, Sally,” says Miss Holynose. “Don’t you want
to go to heaven?”
“Sure I want to go to heaven,” replies Sally looking
around. “But not with these guys!”
The body of Mendel Kravitz is lying in an open coffin in
Finkelstein’s Funeral Parlor. As the mourners file past
to pay their final respects, Hymie Goldberg clucks his
tongue and shakes his head.
“He was an atheist, he never believed in heaven and
hell, you know,” Hymie says to Grandpa Finkelstein,
who is standing by the coffin, looking somber.
“Really?” replies the Fink, looking at the dead Mendel’s
immaculate suit and tie. “Then I guess he is all dressed
up with nowhere to go!”
Gorgeous Gloria is fed up with her usual boyfriends, so
she decides to join a computer matchmaking service.
She sends in all her personal information and
preferences and then waits excitedly for the result.
The very next day she gets a phone call from her first
prospective date. After ten minutes of chatty
conversation, the guy suddenly says, “I’m nine inches
long and four inches around! Are you interested?”
“[Interested?” cries Gloria. “I’m fascinated! And how big
is your prick?”
Nivedano...
(Dr umbeat)
(Gibberish)
Nivedano...
(Drumbeat)
Be silent. Close your eyes. Feel your body to be
completely frozen.
Now look inwards with your totality of consciousness,
with urgency as if this is going to be your last moment
of life.
Deeper and deeper...
Silence starts deepening. A subtle, undefinable bliss
starts arising, a fragrance of udumbara tree. You are
very close to buddha; just a little more and you ARE the
buddha. The only quality that buddha has is witnessing.
Both the words mean the same: be a witness and you
are a buddha.
To make this witnessing clear, more clear,
Nivedano...
(Drumbeat)
Relax. The body is there, the mind is there, but you are
neither. You are the witness. This witness is your only
treasure. Everything will be burned on a funeral pyre;
only the witness cannot be touched by any fire, by any Nivedano...
sword. The witness is your eternity. (Drumbeat)

The evening was great on its own, but your silence,
your peace, your blissfulness have made it a thousand
times more beautiful. If you can keep witnessing
through the day, twenty-four hours, your whole life will
become just an ecstasy.
Come back silently. Sit for a few minutes recollecting
the experience you have been through, because you
have to keep this experience around the clock. A day
will come when you will not need to remember it. It
will be there whether you look at it or not.

A man who dies without knowing ecstasy lived in vain, That day comes! – I can say it with absolute authority,
or lived not. because it has come to me; why can it not come to you?

Before Nivedano calls you back, collect as much Every human being is a seed of the buddha. Blessed are
fragrance as possible to bring with you. You are coming those seeds which come to their total flowering.
back as a buddha, with the same grace, with the same
joy, with the same fulfillment. Okay, Maneesha?

The finest and the most beautiful things in life can be lived, can be known, but they are
difficult to define, difficult to describe.

Man’s misery is this: for the last four to five thousand years he has simply talked and
talked about something he should have been living earnestly, about something that
must be realized from within – about love. There have been great talks on love, countless
love songs have been sung, and devotional hymns are continuously being chanted in the
temples and in the churches – what all isn’t done in the name of love? – still there is no
place for love in man’s life. If we delve deeply into mankind’s languages, we will not find
a more untrue word than “love”.

All the religions carry on about love, but the kind of love that is found everywhere, the
kind of love that has enveloped man like some hereditary misfortune has only succeeded
in closing all the gates to love in man’s life. But the masses worship the leaders of the
religions as the creators of love. They have falsified love; they have blocked all love’s
streams. In this case there is no basic difference between East and West, between India
and America.

The stream of love has not yet surfaced in man. And we attribute this to man himself.
We say it is because man is spoiled that love has not evolved, that there is no current of
love in our lives. We blame it on the mind; we say the mind is poisonous. The mind is
not poison. Those who degrade the mind have poisoned love; they have not allowed the
growth of love. Nothing in this world is poison. Nothing is bad in God’s whole creation;
everything is nectar. It is man alone who has transformed this full cup of nectar into
poison. And the major culprits are the so-called teachers, the so-called holy men and
saints, the politicians.

Reflect upon this in detail. If this sickness is not understood immediately, if it is not
straightened out right away, there is no possibility – now or in the future – of love in
man’s life.

OSHO
 LOVE’S Rebelliousness
Love is the very essence of a Buddha. Love is rebel.
Because it transforms you! It gives birth to you.
Love is the buddhahood within. Love is the
fragrance of a Buddha.
Just as love’s lanes are narrow two can never exist.
Love is oneness. So too buddhahood is oneness. It
is the disappearance of duality. However before
love attains to its oneness it has to go through the
alchemical process. This is rebelliousness of love.
Or this is transcendence of love. In the process
love passes through many layers, or many planes
of love.
The number of layers or planes it depends. It is
like when you are digging a well it is the soil and
area that will determine the depth where water
source will be. So too it will depend on the
individual to individual. Each individual is
different. And this difference will determine the
layers below which the treasure of love is to be
discovered.
There are as many loves as there are people. Love
is a hierarchy. It is spread from the lowest rung to
the highest. Love spreads from your sexuality to
super consciousness. In your sexuality love is
embedded and remains in prison. Through your
super consciousness love attains wings. Your
super consciousness is the freedom of love.
There are many layers, and many planes of love. It
all depends on you. If you are embedded on the
lowest rung, you will have a totally different idea
of love than the person who exists on the highest
plane. Adolf Hitler will have a different idea of love
that Jesus or Buddha. The two will be diametrically
opposite. These represent two extremes.
At the lowest plane, love is the nature of politics.
Politics hinges around power and ego. Wherever
love is contaminated by the idea of domination, it
is politics in a different garb. You may call this as
love or politics or sex it is same. The feminine
mind uses the power to control the other. It is this
energy that woman uses as a tool. Whether you
call it politics or not is not the question. It is
political.
And like millions you never know the difference.
You never come to know that love that you call
love is nothing but politics. Even between
husbands and wives, boyfriends and girlfriends it
is this kind of love exists. It is politics, the whole
thing is political. You want to dominate the other.
And this process of domination you enjoy.
And LOVE is nothing but sugar – coated politics. It
is unpleasant and a bitter sugar-coated tablet.
You talk about love. You celebrate love occasions.
But the deep desire is to exploit the other. And I
am not saying that you are doing it deliberately or
consciously. This is your nature. This is the way
you operate at this plane. This is called falling in
love. People are falling in love with horses, dogs,
animals, machines, things. Why? It takes courage
to be in love with another human being. For this
first you have to be in love with you. And by love I
mean harmony within. And when there is harmony
within love springs forth as its fragrance. As a
result being in love with human beings has
become difficult. There is continuous conflict. The
two are always at each other’s throats. This is the
lowest form of love. Nothing is wrong with it if you
can use it as a stepping stone. If you can use it as a
meditation then this very love becomes the
stepping stone. Then love’s energy transforms you.
If you can be a witness to it! Try to understand it!
In that very understanding you will reach the
higher plane. You will start moving upwards. Then
love can no more remain a relationship. Although
the inner has not yet separated from the outer yet
still you start getting the glimpse. Only at the
highest peak, when love is no more a relationship,
it becomes a state of your being. The lotus opens
totally. Its fragrance is released. But this happens
only at the highest peak.
At its lowest plane, love is just a political
relationship. At its highest, love is a religious state
of consciousness. This is the state of a Buddha. A
master loves you. Buddha loves, Jesus loves, but
their love demands nothing in return.
Their love is given for the sheer joy of giving it. It is
not a bargain. As a result love has radiant beauty
of it. It is transcendental in nature. It surpasses all
the joys that you have known.
When a buddha talks about love, he is talking
about love as a state of being. It is unaddressed.
Yet still it is rebel in nature. You do not love this
person or that person, you simply love. You are
love. Rather than saying that you love somebody, it
will be better to say you are love. So whosoever is
capable of being a part can indeed share this
flowering and celebration.
being no more an idea, only then you will know its
freedom. Then love is God. Then love is the
ultimate truth. Let your love move through the
process of meditation. Be a witness. Be aware of
the ways of your mind, and its power-politics. And
nothing else except continuous watching and
observing is going to help.
When you say something to someone, be aware!
Witness the unconscious motive. Why are you
saying it? Is there any motive? Then what is it? Be
conscious of all motives. Bring it to consciousness.
Consciousness is one of the secret keys for
transforming your life. Anything that becomes
conscious disappears. Your motives remain
unconscious. And this unconsciousness keeps you
enslaved.

Whosoever wants to drink out of such an infinite
sources of being a Buddha is available. And this
availability is unconditionally. That is possible
only if love becomes more and more meditative.
This meditativeness of love is its rebelliousness.
Love as you know it is a kind of disease. Your love
needs the taste of meditation as a medicine.
Meditation sanctifies love. Meditation gives wings
to love. Meditation makes love fearless. Meditation
makes love rebel against the existing system If
love passes through meditation, it is purified. And
the more purified it is, the more ecstatic and
blissful.
Everybody has their own idea of love. And only
when you come to the state where all ideas about
love have disappeared! Where love is simply your
It is as pulling the tree with roots. The moment
roots are exposed to the sunlight they will die.
Roots can exist only in the darkness of the soil.
Your motives also exist only in the darkness of
your unconsciousness as roots of your misery.
So the only way to transform your love is to pull
everything from the unconscious into the
conscious. Slowly and slowly, those motives will
disappear. And when love is unmotivated, then
love is the greatest thing that can ever happen to
anybody. Then love is something of the ultimate, of
the beyond. This beyondness of love is its
rebelliousness and the very quality of a buddha.
Love is the bridge. Love is the process of
alchemical change in your consciousness. That is
why I call love, to be a rebel.

Books can be written, can be dictated to a machine, but what I am going to start is totally different. It is an UPANISHAD.

Long forgotten, one of the most beautiful words in any language, a very living word, ‘upanishad’ means sitting at the feet
of the master. It says nothing more: just to be in the presence of the master, just to allow him to take you in, in his own
light, in his own blissfulness, in his own world.

The master has got it. The disciple also has got it, but the master knows and the disciple is fast asleep.
The whole work of a mystery school is in how to bring consciousness to the disciple, how to wake him up, how to allow
him to be himself, because the whole world is trying to make him somebody else.

There, nobody is interested in you, in your potential, in your reality, in your being. Everybody has his own vested
interest, even those who love you. Don’t be angry at them; they are as much victims as you are. They are as unconscious
as you are. They think what they are doing is love; what they are really doing is destructive. And love can never be
destructive.

The Osho Upanishad - OSHO

UPCOMING RELEASE OF TAOSHOBUDDHA
AND
HEMANT MOGHE

WITH FOREWORD
BY
ANIL SOHONI
 hirpaQ
ADWAIT DHYAN SADHNA

TAOSHOBUDDHA
HEMANT MOGHE
Foreword

Anil Sohoni

TAOSHOBUDDHA MEDITATIONS
 COPY FOR REVIEW

Foreword
Anil Sohoni
Retired Mechanical Engineer
Sadhak of Chinmaya Mission
Devotee of H.H. Swami Chinmayanadjee Maharaj

Haripath
and
Sufi master “Taoshobuddha”
and
Hemant Moghe

T his modern era is full of mere enjoyment popularly known as materialism. Most of the people living
on mother earth are in misery despite the abundance of food and materials of entertainment. This is
nothing but the tragedy of this age.

We have seen that though The Creator of universe is The Absolute, is super intelligence and extremely
kind. To establish order and righteousness in the world and to repair from harmful destructions, from
time to time he sends master minds in form of Saints to our mother earth. As per demand of time He
created Saint Dnyaneshwar Maharaj and guided the people who had lost their path.

Haripath is the best creation of Saint Dnyaneshwar Maharaj. This consists of simple but sweet twenty
Seven verses. He insisted common man to follow path of devotion i.e., Bhakti Marg and suggested a very
simple practice to recite God Name.

Sufi master, “Tashobuddha” has done wonderful work to translate Haripath into English and written the
most meaningful discourse on it. This is a joint mission by Sufi master, “Taoshobuddha” and Mr. Hemant
Moghe who worked together to bring about this work.

We know that Sufi tradition believes in monism and advocate devotees to sing and sing which is just
similar to chanting god’s name with love i.e. Naam Sankirtan.

We have the great pleasure to forward this book for Global Circulation.

It will be most appropriate to take a few glimpses or do a brief overview of this work. In Sanskrit it is
known as Ras-Grahan which means to drink sweet honey of poetry.

The beauty of Haripath and greatness of Dnyaneshwar Maharaj is in his simplicity. Without giving
difficult aspect of philosophy he simply says, “Spend moment in remembering Him and chant HIS name,
“Hari Mukhe Mhana’. “Taoshobuddha start his commentary in so simple way,
 Chant God!
Seek God ever!
Each moment chant the name!
This is the way to inward journey!
Seek within therefore this enchanting ‘Melody of Path’ to Divinity!

Really speaking this is enough. No further explanation is required. A wise man will follow, The Master
immediately. But wise men are rare. Therefore additional explanation has become necessary.

Many scholars of different religion have misconception that Hinduism is based on duality or have faith in
many deities. Dnyaneshwar emphatically affirms that,

i~gauNa Asaar inaga-uNa hoM saar È saarasaar ivacaar hirpaz È

sagauNa inagau-Na gauNaaMcaoo AvagauNa È hirvaINa mana vyaqa- jaaya È
Avya> inarakar naahIM %yaa Aakar È jaoqaaoina caracar hirsaI Bajao È
Only nameless, formless, spaceless, timeless i.e., the Absolute is the essence of the entire creation.
“Taoshobuddha”, gives explanation in very simple way-----

Know this as Absolute

Therefore, remember God,

As per Dnyandev Feelings towards God i.e., “Bhav” is very important, no action or rituals is important

BaavaoMvaINa Bai> Bai>vaINa maui> È baLoMvaINa Sai> baaolaUM nayao È

kOsaoina dOvat P`asanna <vairt È ]gaa rahoM inavaaMt iXaNasaI vaayaaM È
“Taoshobuddha” clearly tells,

Bhakti is futile without Bhava or the feelings

Know that feeling or bhava refers to Lord’s presence
Know Bhava as the essence of Bhakti.

He appeals,

Therefore, my friend, do not strain yourself unnecessarily. Be in peace Day and night with all that is. This
is flowing with Divine Will. Or existential law as Nanak calls this.

In this process of evolution “Gurukripa”, grace of the Master is essential.

“Taoshobuddha” express extremely important thought regarding “Guru the master,

Who is a master? And how to find a master?

First let me rephrase the question. Never ask who is a master? Ask instead what is a master? And how is a
master? From language point this seems absurd. But this is how the question should be asked.

Never ask who is a master?

Because master is not a person!

Master is not a person.
Master is a State of Awareness. Expression of Bliss, and Harmony!

Then how can you ask who is a master. Sufis say master is Roohani Meraj – inner state of emptiness – or
awareness. For this you have to ask what a master is.

One must read this very carefully and contemplate over it.

The whole explanation about this is very pregnant.

“Taoshobuddha” further rightly expresses the spirit of Dnyaneshwar and his verses,

These Abhangas are not any definition or description. It is like the one who has tasted the sweet fruit.
What will he do? He will enjoy. He will go on narrating to others. He may start singing the glory. You will
try to correlate your experiences with those who have experienced themselves. It is like you want to
enter the temple. Yet still you have not yet entered the temple. This is an effort to bring the taste of being
in the temple to those who have not yet been to the temple. For such people there can be no definition.
Definition can only happen between those who know. Therefore this explanation!

As per Dnyaneshwar Naamsmaran or chanting name of the God is direct way of sublimation of oneself to
the higher plane of consciousness.

“Taoshobuddha” declares without any hesitation that,

HariPath is the essence of Naamasmaran. Following Naamasmaran one reaches the same abode as that
of the Path of Yoga takes you to. HARI PATH IS THE ADVAIT –SADHANA. Let me explain something of
Narad and his Bhakti Sutras. -----

Please, read this part with more attention. Regarding company of saint, Taoshobuddha says,

Why the company of the auspicious is sought?

In the company of saints – the auspicious
Mind is inclined to tread the path to God realization.

Let the tongue engage in the chanting God’s name as well

And with mind full of feelings for Shiva, the Lord
Who is ever meditative in his Self?
And indeed loves to hear the Divine name.
As per Dnyandev Chanting God name is very easy
yet rare is a person who know the secret of chanting.

Taoshobuddha catches correct thread and says,

Though chanting thy Name is such an easy thing, Rare are the one indeed who chants the Name with his
mind and intellect ever fixed in it.

naamasaMkIt-na vaOYNavaaMcaI jaaoDI È papo AnaMt kaoDI gaolaI %yaaMcaI È

AnaMt janmaaMcao tp ek naama È sava-maaga- saugama hirpaz È
Taoshobuddha as if reads Dnyadeo’s mind says, “Dnyandev does not emphasize any particular word for
chant. This is significant. All names represent truth. Truth is existential. Truth is beyond Time and space. It is
both mathematically and existentially true!”

hirnaama saar ijavha yaa naamaacaI È ]pmaa %yaa dOvaacaI kaoNa vaanaI È
&anadovaa saaMga Jaalaa hirpaz È pUva-jaa vaOkuMz maaga- saaopa È

Along the spiritual journey you have to abandon, arguments, rituals, desire for the life beyond (%kba) and

lastly the master (maEla) one by one only then you can reach the beyond. You use a ladder to reach the top
or a vehicle to reach the temple. Then holding on to the ladder or the vehicle will keep you deprived of
something more valuable.

Most important notes added by Taoshibuddha on this verse ---- you must read in details
Taoshobuddha continues his own reflection --------

AaGae AaGae HUmta jaTaa hE vh mh;r ioram ,

pIDe pIDe nKzpa kae cUmta jaTaa h<U& m<E.

That which is goes on moving like the intoxicated one!
And behind him I continue following his foot steps!!

Dhikr or chanting cleans the heart or qulb. Constant chanting strengthens the inner being of the
aspirants. Just as breathing is to the body! Meditation is to the soul! Constant chanting or dhikr is
the breathing of the qulb or heart. Together these constitute the SUFI TRINITY. Together these
bring annihilation of ego to merge with God.

See Dnyanedeo exactly tells the same thing - Just by chanting God Name, tongue or in subtle sense mind
becomes pure.

That which is goes on moving like the intoxicated one!

And behind him I continue following his foot steps!!

Wah ! Kya Baat Hai !!!

I am tempted to mention that “THE TONGUE OF TAOSHOBUDDHA HAS BECOME SO SWEET’. Yes, Allah
Mehrbaan Hai ------ God is graceful to him!!!!

Essence of Haripath in Brief

Hari path is such a sweet poetry that one cannot explain its sweetness. One must taste to know the
sweetness for his own. Now lets us try to understand verse by verse in brief the essence of Haripath.

Verse No. Saint Dnyandev Taoshobuddha Notes

1 Just Chant Name SEEK ETERNAL Enchanting ‘Melody of Path’
to Divinity!
2 To sing HIM is only way THE INNER SCRIPTURE ‘Isha vasya midam sarvam...’
Comes the realization, Says
ever blissful
3 God is beyond name and form TRUTH BEYOND GUNAS Seek the lord beyond duality

4 Only Love is important Bhava and Bhakti Futile is talking of Liberation

without Bhakti.
5 Master is essential BHAKTI THE SADHANA Certainly this happens
through Guru

6 Master liberates instantly Dissolution of Consciousness With Guru’s grace worldly

consciousness dissolves
And not only that, even God
consciousness dissolves
7 Greatness of devotee Love the Essence One who seeks not God nor
does he adores God. Indeed,
he remains miserable and
unfortunate
8 Chanting God’s name is easy Haripath - Naamasmaran Instead of easy path mind
seeks the difficult one
And that is why a rare one
indeed seeks this path.
9 Knowledge without One-ness is Advaita – the one-ness But if the mind is focused on
futile the ‘Name’ he attains
Certainly the tranquility of
mind!
10 Limitation of pilgrimage – as the The Inner Bath But if the mind does seek
outer worship refuge in the name of Lord,
All these are futile indeed
then.
11 Name the purifier Remembrance alters Chanting the Name, and
Consciousness meditating the infinite glories
too
Heaps of sins will dissolve
this very moment.
12 Other paths are difficult From Chanting to Meditation Taking bath in holy waters,
Observance of vows and
practice of strict rituals are all
futile
13 Chanting Gods name is the glory of Oneness – essence of Samadhi Contemplate therefore on
an intellect God each finite moment
14 Name liberates from sin CHANTING BEYOND TIME and Whoever chants he will attain
SPACE salvation.
15 The name takes you to The Absolute ONENESS IS TRUTH The Name of God alone can
remove all duality
16 Chanting God’s name is the Peace in Why is Chanting Difficult?
life A state beyond the four states
of consciousness
is achieved thus by chanting
the Name.
17 Devotee’s complete family is EXTOLLING NAAM SMARAN And all the loved ones attain
liberated Unity with Lord.
18 Only Devotee is the great FLOWING WITH EXISTENCE Blessed is he, whose mind is
ever fixed on Lord.
19 Scriptures declares only name is the SCRIPUTRES – THE PROOF All proclaim with authority
essence that Lord
20 All rituals are worthless for devotee Chanting the path to Chanting is the easiest of all
Liberation paths to Liberation.
21 Chanting God name has no bindings Chanting beyond time and
There is no bondage of Time
space and duration
22 Importance of Name is very high Name is infinitely greater than
It is rare to find one for
the sky above.whom,
Chanting the Name is a
regular yet natural
observance;
Such a person enjoys the
association with Lord –
23 Name is the best among all the Move forward on the path of ‘Name’ establishes One – ness
paths ‘Name’ to Lord’. or Unity
24 Request for chanting God’s name Liberate with God ‘Lord alone is the subject of
my mind
And meditation too as I now
experience,
Experience living in liberation
with Lord each finite
moment’.
25 Result of Chanting Name Heaven pulsating And as chanting the Name
continues blessing showers
26 Appeal for chanting name Hold Lord Firmly Lord will shower his mercy
upon you
27 Seek only HIM Name The Sweetest cling on to the Name of Lord
with commitment

We realize that work done by Taoshobuddha is marvelous.

Our Marathi Saint says

bahut saukRtaica jaaoDI mhNaUna ivazzila AavaDI

Taoshobuddha must have done good work during his last so many births, the result of which is this
explanatory notes and discourse on Haripath. Lord is already showering grace on him as a torrential rain
or like a shower with a hose pipe. Lord is already showering grace on him with hose pipe. Let us also
enjoy that holy shower by standing near to him and going through this holy critic on Haripath.

To Sum up
Shree Dnyandev and his Vedantic approach trough Haripath ----

Why a Human being (Individual small I) should seek god? “ hirvaINa mana vyaqa- jaaya”, only human has got most
developed mind. He can think and choose. In animal kingdom there is no choice. Dnyandev specifically
points out a mind without God is useless. The point is when He has given us such a super instrument and
we utilize it only for eating and mating for which animal level mind is good enough. So if we do not use
our best tool i.e. mind to seek and understand God then the given instrument is not been properly used.
laiTka vyavahar sava- ha saMsaar vaayaa yaorJaar hirvaINa Moreover this life, this word of name and form is illusory. It is ever
changing. It is nothing but assembly of five basic elements (92 elements as per physics) Therefore
Dnyaneshwar mauli says -----

Start listening
 sava-sauK gaaoDI sava-Saas~oM inavaDI È irkamaa AQa-GaDI rahUM nakao È
laiTka vyavahar sava- ha saMsaar È vaayaa yaorJaar hirvaINa È

Dnyandev says, don’t waste time, don’t remain idle even for moment. Learn scriptures. This cycle of life
and death is just useless time pass if you don’t seek God.
This life and death, your so called pilgrimage from womb to tomb is just useless time pass if you don’t
seek God.

Which path should I choose?

dovaaicayao WarIM ]Baa xaNaBarIM È toNaoM maui> caarI saaiQayaolyaa È

hir mauKMo mhNaa hir mauKoM mhNaa È

The only path is to become devotee of God. Dnyandeo advocates that be with God at least for a moment to
start with. How one will be with God? Simple way is CHANT HIS NAME. Just repeat his name with your
mouthpiece. Chanting Name is the path.

Why Naam-Smaran the best?

cahUM vaodIM jaaNa saaih Saas~IM karNa È Aazraih puraNa hirsaI gaatI È
maMqaunaI navanaIta tOsaMo Gao AnaMta È vaayaaM vyaqa- kqaa saaMDI maagau- È
ek hrI Aa%maa jaIvaiSavasamaa È vaayaaM tUM duga-maa na GaalaIM mana È
&anadovaa paz hir ha vaOkuMz È Barlaa GanadaT hir idsao È
All the Vedas (All scripture, text books of all religion) give lot of theoretical knowledge. To understand it
is extremely difficult. So it consumes lot of time. When you chant God Name you will realize the God is
around you like a dense jungle. It will be automatic and natural process.

yaaoogayaagaivaQaI yaoNaoM navho isaiQd È vaayaaMica ]paQaI dMBa Qama- È

He further adds Yogabhyas i.e. Deep Meditation and other rituals are difficult and they give rise to pride.
So don’t go by these ways. Just chant Hari Nam. Chant God Name.

naahIM jyaasaI Bai> tao pitt ABa> È hirsaI na Bajat dOvaht È

AnaMt vaacaaL barLtI barL È %yaaM kOsaoina gaaopaL pavao hrI È

Moreover to talk on bookish knowledge is just doing blab blab. He is unlucky as he is not devotee. He will
never seek God.

sa<var ]ccaar P`alhadIM ibaMbalaa È ]wvaa laaQalaa ÌYNadata È

&anadova mhNao naama hoM saulaBa È sava-~ dula-Ba ivarLa jaaNao È
Dnyandev gives example from history. The great devotes Prahlad and Uddhav sought god by just
Chanting Hari Naam. For anybody to chant Name is easy. God is easy to attain by chanting name.

&anadova mhNao naama japa hrIcaMo È prMpra %yaacaMo kuL SauQd È

maa~R ip~R Ba`ata sagaao~ Apar È catuBa-uja nar hao}ina zolao È
By chanting name whole family is liberated

hir ]ccaarNaIM AnaMt papraSaI È jaatIla layaasaI xaNamaa~oM È

tRNa AignamaoLoM samarasa JaalaoM È tOsaoM naamaoM kolaMo japtaM hir È
hir ]ccaarNa maM~ ha AgaaQa È pLo BaUtbaaQaa BaoNaMo toqaMo È
&anadova mhNao hir maaJaa samaqa- È na krvao Aqa- ]pinaYadaM È

Moreover all sins are burned at once, you are freed from evil power and you need not understand difficult
principals from Vedas or text books. So chanting name is good.

jaat iva<a gaaot kuL SaIL maat È Bajao kaM <vairt Baavanaayau> È

A significant aspect of this path of Nam-Sankitana is that it does not forbid any one of any religion, any
cast, any creed or any color.

Adwaita vs. Dwaita i.e. Monism vs. Dualism

It is very interesting to note that Dnyandev advocates Chanting name of God. So one may think he is from
school of dualism i.e. Dwaita. We can see many pointers which will show that Dnyandev was from school
of Monism i.e. Adwaita Vada.

ek hrI Aa%maa jaIvaiSavasamaa

Barlaa GanadaT hir idsao

He says one Hari means God principal is abode of all living bodies including all Gods obviously mentioned
by all religions.

i~gauNaAsaar inaga-uNa hoM saar È saarasaar ivacaar hirpaz È

sagauNa inagau-Na gauNaaMcaoo AvagauNa È hirvaINa mana vyaqa- jaaya È
Avya> inarakar naahIM %yaa Aakar È jaoqaaoina caracar hirsaI Bajao È

The whole manifestation of name and forms is material having properties. But Hari, the God principal is
formless, property less, un-manifested.

Vishwatmkata – the Universal feeling

We must understand that ‘vishwatmak or universal feeling does not mean to say like, “We all Indian”, or
“We All Christians” or “we all Muslims” etc. Even it not like saying “we all human beings”. There is no
scope for any classification.

Veda and Upanishad declare in roaring voice that, One and Same Principal has en-shrouded complete
universe. This Principle is omni-present – present everywhere and all pervasive – occupying every thing.
Rather in real sense only HE does exist and whatever is seen is an illusion like mirage in desert.
Human mind cannot perceive or hold onto this idea. Therefore it urged to try to see God everywhere. This
is Universal Vision of saints.

ek hrI Aa%maa jaIvaiSavasamaa È vaayaaM tUM duga-maa na GaalaIM mana È

&anadovaa paz hir ha vaOkuMz È Barlaa GanadaT hir idsao È

God is all pervasive and pervades evrything like a dense jungle.

&anadovaI naama ramaÌYNa zsaa È yaoNaoM dSaidSaa Aa%maarama È

God is everywhere.

savaa-MGaTIM rama dohadohIMM ek È saUya- P`akaSak sahs~rSmaIM È

&anadovaa P`amaaNa Aa%maa ha inaQaana È savaa-M GaTIM pUNa- ek naaMdo È

In all things and beings the same God exists. To see God Principal every where in all things and beings is
nothing but seeing ourselves everywhere. This is Universal vision. Effect of this is natural vision of
brotherhood. Point to be noted.

Conclusion

There is a belief of some that there are further two abhangas in Haripath. And according to them
Dnyandeo is believed to have concluded as -
ABaMga hirpazI AsatI A{avaIsa È ricalao ivañasao &anadovao È
ina%yapaz krI [Md`yaNaItIrI È haoya AiQakarI sava-qaa tao È
Asaavao ekaga` samaica<a mana È ]lhasao k$naI smarNa jaIvaI È
AMtkaLI tOsao saMkTacao vaoLI È hir %yaa saaMBaaLI AMt-baa*ya È
saMt sajjanaaMnaI GaotlaI P`aicatI È AaLSaI maMdmatI kovaI tro È
EaI gau$inavaRi<a vacana P`aomaL È taoYalaa ta%kaL &anadova È
Those who read and contemplate on Haripath the God Hari himself looks after them. Dnyaneshwar
Maharaj says this is the assurance of the master Nivrittinath.

kaoNaacao ho Gar ha doh kaoNaacaa È Aa%maarama %yaacaa taoica jaaNao È

maI tU ha ivacaar ivavaoko SaaoQaNao È gaaoivaMda maaQavaa Jaalaa dohI È
dohI Qyaata Qyaana i~puTI vaogaLa È sahs~ dLI ]gavalaa saUya- jaOsaa È
&anadova mhNao nayanaaMcyaa jyaaotI È yaa naavao $po tI tumhI jaaNaa È
Dnyaneshwar Maharaj concludes,

This body belongs to whom?

The same Lord, Govinda, Madhava
Is owner of this body
Think---Think---Think---
 The same The Absolute
Is manifesting through many names and forms
Like Sun shines through thousand rays
You Know HIM through these
Names and Forms

Sadguru Tukaram Maharj concludes -----

zayaIMca baOsaaoina kra ekica<a È AavaDI AnaMt AaLvaavaa È

ramaÌYNahir iva{la koSavaa È maM~ ha japavaa sava-kaL È
yaavaINa AsataM AaNaIk saaQana È vaahatsaMo AaNa ivazaobaacaI È
tuka mhNao saaopoM Aaho savaa-MhUina È SahaNaa tao QaNaI Gaotao yaoqaoM È
Where ever you are, concentrate your mind and chant God’s name. I speak this on my own authority and
vow in the name of God Vitthal and declare that only Nama -Sankirtan i.e., chanting God’s name is the only
unique way to reach God-hood. The wise man will trust me and will follow this path immediately.

Why don’t you try?

Why don’t you read this book?
Haripath
By Dnyanshwar Maharaj

The Critic and discourse by

Sufi Master “Taoshobuddha” and “Hemant Moghe”

With Love
OM TAT SAD!

Anil Sohoni
Retired Mechanical Engineer
From Tata Motors, Previously Worked with Philips India,
Mahindra Tractors, Madhav Capacitors.
Pune, Maharashtra, India
Email: asohoni@gmail.com
Scribd.Com: Anil Sohoni
 CORRRESPONDENCE - HEMANT AND
TAOSHOBUDDHA

Leading to HARIPATH

I n recent months there has been correspondence between Taoshobuddha,

Hemant Moghe, and Anil Sohoni that culminated into work on HARIPATH.
Enjoy the beauty of these mails beyond time and space.

Dear Hemant,
The corrections you have done are alright and essential. As a result I have
removed green highlight and thus it shows that I agree with you.

Kindly do correct all spelling mistake, grammatical mistake if you find any. In
such cases you need not inform me. Let us not be formal.

Notes you have added to last missing verse are absolutely OK .

Do feel free to edit as and when required, as per your and Taoshobuddha's
discretion.

Prem anil

I request you to give phone call to Dada, he will be happy to hear you.
******************************************************************************
Dear Anil Sohoni,

I know in Haripath there are 29 abhangas as per some thought; some believe
there are 27 abhangas. The parampara believes there are 29 abhangas and
then one abhanga of Tukaram Maharaj is sung and again the first abhanga is
repeated thus making total number to be 31.

I had referred to K V Belsare's Book which has 27 Abhangas. I also had Abhang
Gatha of Dnyaneshwar as per no less authority than Nanasaheb Sakhare. This
Gatha also gives 27 abhangas. You will find this Gatha on scribd uploaded by
me. Since both these stalwarts speak of 27 abhangas, I have followed them in
full trust and faith.

The intention is not to create any argument or dispute or seek any proof or
doubt your knowledge or the authority. You are very senior to me by your age,
study, knowledge and understanding. In comparison I am an infant learning to
walk.

The whole idea came about in the month of September perhaps as the saint's
wish when I casually sent my translation to Taoshobuddha with an audio
recording done about 4 years back later on. Immediately Taoshobuddha
responded with an amendment to the translation while he was on his North
American tour. This confirmed of the wish of the saint. He had chosen the
right one for his work.

I had never in wildest dream thought of publishing this work. It is very kind of
Taoshobuddha to have put my name with him. As the days went by and work
progressed I became even more convinced of the will of the saint.
Taoshobuddha has captured the essence of Dnyandev when fluently he
overflowed the essence through the meditations as Pdf and as Audio file as
well. Each time I read the meditations emotions overflowed profusely. I
cannot express this in words. Each step was a confirmation of Dnyandev’s Will
and grace.

If we are to include these additional 2 abhangas in the book in translations

and meditations we will have to do re-recording of the Haripath and this is
unnecessary duplication and very costly if the same singer is not available.
The essence of Haripath has already come in earlier 27 abhangas.

I do not say that you should not mention about these two abhangas in your
conclusion. What is requested that it could be reworded accordingly
otherwise there could be confusion when one does not find these abhangas in
the Book. I am sending your work highlighting the suggestion. If you approve
we will incorporate the changes.

As regards to abhanga 19,20,21 you had certain suggestions as you had

mentioned in your mail to Taoshobuddha with a copy marked to me. May I
request you to send these to me if you feel alright?

Many regards Hemant

******************************************************************************
Dear Hemant,
As per your request first I am giving reference of 28th verses by Mauli.
Purposely I avoid criticizing why Tukaram Maharaj Abhanga is included and
Mauli's abhanga is excluded. Please see attached file.
In this file you will get 20-21-22 Abhanga meaning and critics. If need
something more or extra expatiation then please let me know, I will try.

Prem anil
*************************************************************************
Dear Sohoni Saheb,

I have gone through your excellent work which depicts truly your deep love
towards your beloved Guru and heartfelt feelings towards Dnyandev Mauli.

I have some suggestions. This is not an effort to correct your work. Your work
is already very beautiful.

Regarding the Number of Haripath Abhangas, we have restricted ourselves to

first 27 abhangas which are uncontroversial and have the authorship of
Dnyaneshwar. Regarding abhanga 28 there is a doubt about the authorship.
Further we had recorded audio CD about 4 years back consisting 27 abhangas
as per Mr. K V Belsare. Therefore may I suggest that we may add remaining
abhanga no 28 as your concluding para with two abhangas of Tukaram
Maharaj as sung by Warkari Parampara. If you approve, I will send you
suggestions which I have highlighted.

May I request you to send me your view/suggestions/corrections on

abhangas 20, 21 and 22 for my reference.

With warm regards

Hemant
******************************************************************************
ANIL TO TAOSHOBUDDHA

Hari Om!
Thanks for your encouragement. I have gone thro' the file sent. I could not
control my temptation to add few lines in context with Verse 20-21-22.
Also I tried to correct some mistake as well that I found.

I hope you will like this addition.

Prem
anil
******************************************************************************

BELOVED ANIL JI,

ATTACHED ARE THE ABHANGAS 19, 20, 21. LET THY WILL PREVAIL. I HAVE
ONLY A HEART KINDLED UP WITH LOVE IT IS LIKE A POT THE CHEFF CAN
COOK ANY DISH IN IT.

AND ONE THING IS SURE WHATEVER IS SERVED WILL CERTAINLY BE

TRANSFORMINGLY DELICIOUS.

I AM HERE TO SHARE MY BEING MY PRESENCE. HEMEANT WAS INSPIRED

BY DNYANDEV MAULI AND HE APPROACHED ME AND THE RESULT IS IN
FRONT OF YOU.

YOUR WRITINGS ARE BEAUTIFUL CONTINUE AND LET YOUR

CONTRIBUTIONS BE PUBLISHED IN MEDITATION TIMES. TOPIC I LEAVE
UPTO YOU.

LOVE TAOSHOBUDDHA

******************************************************************************
Sir, (TAOSHOBUDDHA)
Well done. Marvelous! Still you have entire freedom to change it as you like,.
Most important is Danyaneshawr Mauli's Thoughts are being carried to all
people.
If my mother is being phrased and revered I will most happy child and so owe
you. Here just I want to mention (I feel little shy) I am doing pay-wari of
pandharpoor on Kartiki Ekadashi for last 20 years. We walk along with vari
from Malshiras to Pandharpoor through Maval County Dindi which is consist
of all farmers.
So I do not have wish other than my mauli is made Well known worldwide.
With Om and Prem
anil
******************************************************************************
BELOVED ANIL JI,

YOU HAVE DONE A WORK ACCORDING TO YOUR INNER GROWTH. IT

REFLECTS BEAUTY AND WILL CERTAINLY HAVE APPEAL FOR THE MASSES.
AS AN INDIVIDUAL ASPIRANT WE NEED TO ALLOW OUR INNER BEAUTY
AND BLISS TO ASSUME THE FORM OF WORDS, NOT SOMETIMES INSTEAD
ALWAYS. AND THESE WORDS WILL CREATE LOVING GESTURES IN THE
READER. BLISS IS INNOCENCE AND SIMPLE. THEREFORE WHEN THE
WORDS EVOLVE OUT OF THIS THERE IS APEAL OF THE BEING. THIS IS
WHEN THE WRITING IS TRANSFORMED.

IN THE HANDS OF BLISSFUL ONE, WORDS BECOME BLISSFUL. AND IN THE

HANDS OF AN ENLIGHTENED WORDS RADIATE. AND THIS IS THE
INDICATION OF THE INNER GROWTH OF AN ASPIRANT. I HAVE
REFORMATTED THE ENTIRE TEXT. ONE THING THAT I AM NOT HAPPY IS
SHIVAJI01 FONT. SOMETHING HAS TO BE DONE.

I HOPE THE ENTIRE PRESENTATION APPEALS TO YOU. IN THE FINAL

ANALYSIS WE WILL DO THE FINAL EDITING. YOU CAN READ AND IF ANY
CHANGE YOU WISH FEEL FREE. I AM SENDING THE FORMATTED VERSION
FOR HEMANT. THERE ARE CERTAIN CHNAGES BE AFFECTED. SINCE THE
BOOK COMES IN THE NAME OF TAOSHOBUDDHA AND HEMANT MOGHE
CANNOT OVERLOOK THE NAME. I HAVE NOT YET GONE THROUGH THE
COMPLETE VERSION DEFINITELY UTILIZE IN ANOTHER FORMAT. NO
EFFORT CAN BE WASTED. PRESENTLY THIS WORK NEEDS FINISHING TOUE
ARTICLES FOR TIMES DECEMBER ISSUE. ALL ARE DIVERSE TOPICS. AND IN
BETWEEN MEDITATION SESSIONS AND OTHER WORKS NEEDS ATTENTION.

ONCE AGAIN LOVE AND ASPIRATION FOR THIS TOGETHERNESS!

--
LOVE

TAOSHOBUDDHA
******************************************************************************
Beloved Taosho Buddha,

After reading a lot I realize that the Test of True Wise is that he can
communicate with anyone in simple language. I find this as a peculiarity in
Literature of Saints. Your writings
also has this quality and therefore it touches heart. This is perhaps the reason
that I prefer words of an illuminated one to that of a Pandit - or PADHAT
Pandit.

Love Hemant
******************************************************************************
Beloved Taoshobuddha,

If you recollect I had mentioned to you in my earlier messages that elite and
learned Maharashtrian has formed an opinion that Haripath is meant for
masses and therefore not much is spoken and written about it by them.

Yes, Haripath is meant for masses who are engaged in action and not for
intellectuals who are engaged in unproductive debates, in the same way
Bhagwad Gita was told to Arjuna - the Mahaveer and the man of action and
not to a monk. Haripath therefore does not discuss Philosophy much but it
shows the way to live the philosophical life. One can explain things by logic
and reason if they are within the perview of these two, but Lord - the absolute
which is beyond the beyondness how can he explained with reason & logic.
The same thing Dnyaneshwar says in one line EK HARI AATMAA JEEVA SHIVA
SAMAA, VAAYA TU DURGAMAA NA GHAALI MANA, know that one ABSOLUTE
is filled everywhere, there is no need to break your head with intellectual
debates.

I believe we need to capture this spirit of Haripath. But what is more

important is that how Dnyaneshwar influenced people to live a life. Why even
after 750 years Dnyaneshwar and his thoughts are fresh in the minds of
people. We need to elaborate this. Perhaps this will help Anil ji in drafting the
introduction.
Love Hemant
******************************************************************************
Dear Sohoni Saheb,
Namaskar,

You have indeed taken lot of efforts on the introduction. After going through I
wish to list down my thoughts on this.
The Overall format is fine.
1. Point No A & B are fine.
2. Point C would be repetition as this already forms the Part of the Book. You
may therefore elaborate the importance of Dnyaneshwar for creating his
impact on Indian Philosophical Thought and on Maharashtra in particular
from your own perspective.

3. With this Para D can be dispensed with. Para F, G may therefore form the
Philosophical thought and Importance of Dnyaneshwar.

4. Para E - If we include a note on Sufism then perhaps we may be compelled

to describe Buddhism and Christianity as well. We may therefore broadly say
how Haripath is not contradictory to the Basic Teachings of all religions

5. You may do the Ras Grahan and highlight the Importance of the "original
Haripath" in brief from your own Understanding.

6. Para H is OK

The essence of Advaita has come in one line in Haripath and that is "EK HARI
AATMA JEEVA SHIVA SAMA. VAAYA TU DURGAMAA NA GHAALI MANA".
Philosophy is not for mere intellectual reading but that is to be practiced &
lived which is more clearly stressed in Haripath. I shall be grateful if are able
to give pointers from Original Haripath which will benefit the reader and help
spread Vishwaatmaka Bhaava of Dnyaneshwar. I feel Dnyaneshwar stands for
HARMONY and therefore is a perfect expression of YOUTHFULNESS which is
for one who is in search of LIFE which is ever-eternal and therefore FRESH as
YOUTH. - SANJEEVAN

Again thanking you for the efforts taken by you.

With warm regards

Hemant
******************************************************************************

Dear Vishwasji

You may have received excerpts of Haripath from Taosho Buddha. I look
forward to have contribution from you. It would be great idea if you could
write an introduction or forward or preface to the book - Haripath. You have
done good study of the scriptures and you would be in position to highlight
the importance of Haripath better. The effort is to spread Dnyaneshwar
Mauli's message to non - Marathi Sadhakas.

Regards Hemant (Soham Hamsah)

******************************************************************************
Beloved Taoshobuddha,

The rendering is excellent, particularly the exposition of Aum Mani Padme

Hum. This touched the heart, making the chords vibrate, creating goosebums
in the whole body.

I have made some suggestions which are highlighted. In Abhanga 18, I have
suggested some modification for the area highlighted by you. I have suggested
certain additions which are also highlighted.

I am thrilled to go through your correspondence on Khamoshi with Anil

Sohoni.

I have not so far received any feedback from Vishwas Bhide, in case you have -
let me know.

As regards the preface or forward or introduction we may have to restructure

this after we receive material from Anil Sohoni and Bhide. Depending on what
they would send we will work on the format.

Love Taoshobuddha
*****************************************************************************
Beloved Taoshobuddha,
The exposition as usual is excellent. I am sending back the attachment with
minor corrections. Abhangas 16, 17

Love Hemant
******************************************************************************
Beloved Taoshobuddha,

Deep emotions overflowed as I went through the revised rendering,

acknowledging the greatness of the Great Masters who are always with us
moment we remember them, creating One - ness across the time, space and
place.

After I sent you the message, I realized that Namdev was shown the Path
through Visoba Khechar. Namdev was stuck with the Symbol and for his
further advancement on the Path, it was necessary for him to be free from the
symbol. This was arranged by Dnyandev through Visoba Khechar. We may
incorporate this correction when we work on preface.

Love Hemant
 First Patriarch of Chinese Zen Lineage

(470 - 543)

BODHIDHARMA the 28th Patriarch of Indian Buddhism

And the First Patriarch of Chinese Zen Lineage

 Introduction
Bodhidharma was born nearly 1000 years after the
first patriarch of Buddhism Gautam Buddha was born.
Although he and Gautam are separated by 1000 years -
a long span of time yet still there is no difference
between the two as far as awareness is concerned.
Birth and early life
Bodhidharma was born around the year 440 in Kanchi,
the capital of the southern Indian kingdom of Pallava.
He was a Brahman by birth and the third son of King
Simhavarman. When he was young he was converted to
Buddhism and later received instruction in the Dharma
from Prajnatara, whom his father had invited from the
ancient Buddhist heartland of Magadha. Prajnatara was
a master in the Dhyana school of Buddhism which was
later transliterated to Ch’an in Chinese, Zen in Japanese
and Son in Korean. It was Prajnatara who told
Bodhidharma to go to China. Bodhidharma arrived in
China about 475, traveled around for a few years and
finally settled at Shaolin temple.
Bodhidharma had only a few disciples, including
laypeople, both men and women. His was the first
teaching of the Dhyana school outside of India. It was in
China.
Bodhidharma’s teachings were recorded. However,
Seventh and eighth century copies have been
discovered earlier this century in the Tun Huang caves.
His best known sermon is ‘Outline of Practice’.
Outline of Practice ‘Many roads lead to the Way.’
But basically there are only two ways:
1. Reason and
2. Practice.
To enter by Reason
This means to realize the essence through instruction
and to believe all living things share the same true
nature, which is not apparent because it is shrouded by
sensation and delusion. Those who turn from delusion
back to reality, who meditate on walls, the absence of
self and other, the oneness of mortal and sage, and who
remain unmoved even by sutras are completely in
accord and unspoken agreement with reason. Without
moving, without effort, they enter, by reason’.
However their role seems different from one another
and so is their teaching the way to inner fruition.
Bodhidharma brought Zen Buddhism to China in 5th
century AD China. He is the First Patriarch of Chinese
Zen Lineage and the 28th patriarch of Indian Buddhism.
‘Way’ or Tao is used to translate Dharma and Bodhi
when Buddhism was introduced to China.
However ‘Reason and practice’ complement each other.
These are like two wings. One must practice what one
understands and learns, and one must understand
one’s practice otherwise it may become muddled.
‘Same true nature’ is called Buddha Nature or True
Self. We all know our individual selves, our ‘me’ self –
the individual egos. This is a limited and unclear self.
This is the one that we have developed unknowingly
through our upbringing and conditioning. Buddhism
points out that we can access or develop our realized
self, called ‘Buddha Nature’ through any of these two
methods.
Apparently it refers to the inherent Buddha Nature that
is hidden by our false identities and mistaken
functioning of mind. We sense objects through our
sense organs. Our mind then separates from these
objects, becomes dualistic, and all sorts of dualistic
comparing, liking and disliking, attachment and
avoidance, love and hate, arise. Buddhism strongly
points out it is the dualistic nature separating inner and
outer; subject and object; man and woman; person and
surroundings that is the root of all our suffering. It is
not simply the polarities, man and woman, person and
surrounding, or subject and object, in them. It is when
the two polarities are taken as fundamentally separate
and dualistic that suffering begins.
‘Turn back to reality,’ ‘Returning to the source’ is the
way of Bodhidharma. These are clear instruction to
regain our original Buddha Nature or original face,
before our mind became dualistic. When we are at
home with ourselves and our life and everything is part
of this oneness a new life’s journey begins.
‘Turn back’ is certainly true expression. We can
remember or see in babies a mind that is very non-
dualistic with a small sense of ‘my’ self. As children
grow they become stronger and more autonomic yet
still have the original pure, clear mind. Somehow, as we
became adults, we became unbalanced leaning towards
‘my’ self and the original mind is forgotten. ‘Turn back’
is acknowledging that our true self has always been
with us. It is just that we have lost touch with it.
‘Meditate’ is the way of Dhyana. Today meditate often
means to gain a subjective sense of peace or happiness.
However, Dhyana is more like contemplation, the clear
contemplation of the workings of our mind. The
contemplative process is described in a very detailed
way in Buddhism. Buddhism describes the many
stages, styles and levels in the process of contemplation
that leads to, and in fact is, the realization of our true
selves.
‘Absence of self and other’ is the first and third of
Buddhism’s Three Marks of Existence. These are Anitya
or impermanence and Anatman or no-fixed-self. This
phrase also indicates the lack of dualistic separation
between us and others. This is the basis of compassion.
Others are equally worthy of respect and concern
Bodhidharma and Prajnatara
Bodhidharma’s Buddhist Master, is Prajnatara, the 27th
Patriarch of Indian Buddhism. Prajantara taught
Bodhidharma for many years. Gave him Mind
Transmission, and made him the 28th Patriarch of
Indian Buddhism. It was Prajantara who gave him the
name ‘Bodhidharma’.
Following the instruction of his Master Bodhidharma
travelled to transmit Dharma to China, Bodhidharma
traveled east to Southern China in 526 A.D. When he
arrived in Kwang Chou, he was ceremoniously
welcomed and greatly honored by the local military
official named Shao Yang. The same year, he was
invited to the Capitol, Nanjing, to meet Emperor Wu Di
of the Liang dynasty.
Emperor came to the border to receive a great Buddha.
So he came along with his whole entourage.
Bodhidharma came with his shoes on his head. This
embarrassed the emperor. Not only had this emperor
asked Bodhdharma certain questions. The emperor had
opened many monasteries, gave huge sum as donation,
and opened many schools and so on. He did all that a
normal human consciousness thinks. Bodhidharma had
unique ways and means. The King was well known for
because fundamentally others are ourselves, strange as
it may seem at first.
‘Oneness of mortal and sage’ is Bodhidharma pointing
to the fact that even Shakyamuni was a human, he was
not divine. The potential of enlightenment is within all
of us. Through practice and understanding we can also
progress through the stages of Bodhisattvahood, right
to Buddhahood.
‘Unmoved even by sutras’ is to abide in samadhi or the
mind of oneness and non-duality. In samadhi we are ‘at
one with’ and not reacting to the sutras. To be ‘at one
with’ is the mind of compassion and here we are closely
in accord with the sutras.
‘Without moving, without effort, they enter, we say, by
reason’. Here Bodhidharma is summarizing his
comments on the way of reason. The way or state of
Buddha Nature is entered by becoming one with the
instructions and teachings. We do not have to go to
another place or time to gain our Buddha Nature. It has
always been with us, we cannot fundamentally lose it, it
is losing touch with it that happens. To realize the
teachings is to be enlightened by reason.
spending on Buddhist temples, hospitals, schools and
other public works. He asked Daruma “What merit
have I accumulated for all my works?”
Daruma (Bodhidharma) replied ‘None.’
Emperor: ‘Ok then, what is the meaning of the Dharma
(Buddhist teachings)?’
Bodhidharma: ‘Only emptiness, nothing sacred!’
Emperor: ‘Who stands before me?’
Bodhidharma: ‘I don't know.’
He told the emperor that all the entire things that he
has been doing will not even earn him hell. This answer
did not appeal the emperor. This became a famous Zen
dialogue with many interpretations. One of the best is:
Good works make karma for your wealth, but wisdom
is needed if you are to escape Samsara .
In any case the king must have been a great guy,
because almost any other king in history would have
cut Daruma’s head off for speaking like this.
This communication between the Emperor and
Bodhidharma was mutually unsatisfactory.
Bodhidharma told the emperor that is how he is. He
has no interest to stay in the palace. He can find his way
and wait for the right person.
Bodhidharma then left the palace. Crossed the Yangtzu
River, and continued north until he arrived at the Shao
Lin Temple in Ho Nan Province. It was here that
Bodhidharma became famous. He meditated for 9 years
facing a wall. During this period he did not look at the
face of anyone. Whenever he was asked why he does
not look at anyone’s face his reply was simple yet
profound. He used to say keeping the face towards the
wall or anyone else is same. Both do have ears.
This is also unique. After nine years a man named Hui
Neng came to Bodhidharma. Hui Neng stood behind
Daruma invigorates the Shaolin Temple
Daruma is the Japanese adaptation of Bodhidharma. He
travelled north, eventually arriving at the Shaolin
Temple. A popular legend claims he crossed the
Yangtze River on a reed to get there. Before crossing
the Yangtze River en route to Wei, Bodhidharma visited
the Liang court in present-day Nanjing, but left soon
afterwards because of his uncompromising doctrines
as these ended up offending Emperor Wu.
Bodhidharma died at the age of 150 and is buried on
Mount Xiong’er to the west of Luoyang. Three years
later in the Pamir Mountains, Songyun, an envoy of one
of the later Wei kingdoms, encountered Bodhidharma,
who is on his way back West. Bodhidharma, carrying a
single shoe, predicts that Songyun’s ruler has died,
which is borne out upon Songyun’s return.
Bodhidharma’s tomb was opened and only a single
shoe was found inside.
The nine years of meditation after his departure from
the Liang court in 527 mean that Bodhidharma’s death
can take place no earlier than 536, but his encounter
with the Wei diplomat mean that his death can take
MahaKasyapa the First patriarch of Zen Buddhism
MahaKasyapa is the first patriarch of Zen Buddhism. It
happened one day Buddha came for the sermon among
the congregation of monks. Nearly 10,000 monks were
gathered. This day Buddha arrived with a flower in his
hand.
Bodhidharma and asked him to look at him (Hui Neng).
However Bodhidharma remained unmoved. At this Hui
Neng again asked Bodhidharma to look at him
otherwise he will cut off his hands. Now Bodhidharma
moved and replied nothing will happen by cutting the
hand. He will turn face only if you are ready to cut off
your head. Hui Neng responded in affirmative, saying
he came prepared for anything. It is said Bodhidharma
turned his face towards Hui Neng. Bodhidharma has
found the man he had been waiting far. Thus he gave
his disciple, Hui K’O the Robe, Begging Bowl,
Lankavatara Sutra, and Mind Transmission.
place no later than 554, three years before the fall of
the last Wei kingdom.
There’s an interesting legend that 3 years after Daruma
died he met a Chinese official in central Asia. According
to the legend, he told the official he was returning to
India and carrying a single shoe. The resulting
controversy caused the monks to open Daruma's grave
where only a single shoe was found. Whatever the
actual facts are, this led to yet another popular
depiction of Daruma as travelling with a single show in
toe.
Afterwards he went to Chen Sung (One Thousand
Saints) Temple to propagate the Dharma. He passed
into Nirvana in 536 A.D., was buried in Shon Er Shan
(Bear Ear Mountain) in Ho Nan, and a stupa was built
for him in Pao Lin Temple. Later, the Tang dynasty
Emperor, Dai Dzong, bestowed on Bodhidharma the
name Yuen Che Grand Zen Master, and renamed his
stupa as Kong Kwan (Empty Visualization).
Buddha stood quietly. This was strange. Buddha never
did anything like this. All those gathered were filled
with thought seeing Buddha in hand. Only
MahaKasyapa remained smiling. There was no thought.
Buddha looked at him and MahaKasyapa smiled. Seeing
this Buddha handed over the flower to MahaKasyapa
saying that all that could be spoken he spoke. Yet still
there is something that cannot be spoken. This he has
now transferred to MahaKasyapa. Thus Zen Buddhism
came into existence. MahaKasyapa is Buddha’s great
follower, who was a considered a great monk, even
before he met the Buddha. Famous for modest living
and happy adherence to the precepts, he was the only
follower that understood the Buddha’s ‘silent teaching’,
making him the first Patriarch of Zen.
Ananda
He was Buddha’s attendant. He was instrumental in
allowing women to become monks during the life of the
Buddha.
Bodhidharma's Teachings:
Bodhidharma instructed his disciples that the
Lankavatara Sutra be used to seal the mind. The
method of cultivating practice transmitted by
Bodhidharma pointed out that we should pay attention
closely to this important sutra. His major teaching is
there are two paths to enter Dharma Gate: Study and
Practice. Study: through the study of Buddhist sutras
and scriptures, you will understand Buddha Nature.
Your Buddha Nature doesn't manifest because it is
clouded by defilements, such as: greed, attachment,
passion, aggression and ignorance. Practice: when you
follow Buddhist principles in your daily life, you
discover that your Buddha Nature is equal to the
Buddha's. Bao Yen Hsin: The willingness to accept,
without complaining, suffering and unhappiness
because you understand it is your own karma.
Earlier I had explained Bodhidharma’s teaching on
‘reason’. Bodhidharma explained that one could enter
the Way or Path by realizing through instruction. He
briefly outlined the basic theory of the Dhyana. This
theory was to be studied and then realized.
As the other aspect of his teaching ‘Outline of Practice’
Bodhidharma said ‘Many roads lead to the Way, but
basically there are only two: reason and practice.
To enter by practice refers to four all-inclusive
practices:
1. Suffering injustice,
2. Adapting to conditions,
3. Seeking nothing, and
4. Practicing the Dharma.
Bodhidharma is here referring to Shakyamuni’s first
teaching, which is the Four Noble Truths. Namely, all
existence is marked by suffering; suffering has a cause;
Bodhidharma
Bodhidharma brought Zen from India to China and
lived in the Shaolin Temple that ironically became
famous for Kung Fu hundreds of years later. He was an
Indian person so his facial features were quite
dramatic, to the Chinese. Accordingly, he is heavily
stylized when depicted.
After Master Hui Neng, Zen diversified into different
schools, so each modern school would have, mostly,
different names from then onwards.
the cause can be bought to an end. To bring it to an end
Bodhidharma introduced Shakyamuni’s Eightfold
Noble Path of right views, right thought, right speech,
right action, right livelihood, right effort or devotion,
right mindfulness, and right Zen.
Suffering injustice
When those who are searching for a path encounter
adversity, they should think to themselves ‘In countless
ages gone by. This is reliving or entering the past: I
have turned from the essential to the trivial and
wandered through all types of existences, often angry
without cause and guilty of numerous transgressions.
Now, though I do no wrong, I am being punished for
my past. Neither gods nor men can foresee when an
evil deed will bear its fruit. I accept it with an open
heart and without complaint of injustice’. The sutra
says ‘When you meet with adversity do not be upset,
because it makes sense’. With such understanding you
are in harmony with reason. And by suffering injustice
you enter the path.’
The first Noble Truth is often explained by
enumerating all the types of suffering that happen.
However, Bodhidharma indicates how not to deviate or
give up because of these. First he points out that these
sufferings appear as adversities. Secondly he
emphasizes how to accept and embrace them, thus
ceasing any resistance to them. This is done by
understanding that it is our karma that gives rise to our
circumstances and state of being. By patiently
accepting these results from the past we are no longer
emotionally reacting to them. We come to accept
injustices as part of life. This provides a calmer state of
being, one that is more able to practice the Dharma.
Adapting to conditions
As mortal beings we are ruled by conditions not by
ourselves. All the suffering and joy we experience
depend on conditions and circumstances and your
response to these. If we should be blessed by some
great reward, such as fame or fortune, it is the fruit of a
seed planted by us in the past. When conditions change,
it ends as well. Just as the season of spring comes to
end so too season for the fruits of your action comes to
an end one day. Why delight in its existence? But while
success and failure depend on conditions, the mind
neither waxes nor wanes. Those who remain unmoved
by the wind of joy silently follow the path.’
Before meeting the Dharma people live by reacting to
circumstances and situations moment to moment.
Grasping what seems pleasurable, avoiding what seems
unpleasant, people strive to hold on to dependent
pleasure and happiness. However, circumstances keep
on changing. Also there is no way people can make
situations that will provide them happiness.
Bodhidharma asks people to keep a steady mind. By
steady mind he means one that is not swayed by
circumstances and situations. This way one remains
centered no matter what is happening on the surface.
Seeking nothing
Men are deluded. There is always longing for
something. This why Bodhidharma uses this word
seeking! But the wise wake up. They choose reason
over custom. They fix their minds on the sublime and
let their bodies change with the seasons. All
Practicing the Dharma
The Dharma is the truth that all natures are pure. By
this truth, all appearances are empty. Defilement and
attachment, subject and object do not exist. The sutra
says ‘The Dharma includes no being because it is free
from the impurity of being, and the Dharma includes no
self because it is free from the impurity of self’. Wise
believe and understand these truth and practice
according to the Dharma. And since that which is real
includes nothing that is worth begrudging, they give
their body, life, and property in charity, without regret,
without the vanity of the giver, gift, or recipient, and
without bias or attachment. And to eliminate impurity
they teach others, but without being attached to form.
Thus, through their own practice they help others and
glorify the Way of Enlightenment. And as with charity,
phenomena are empty. They contain nothing worth
desiring. ‘Calamity forever alternates with Prosperity’.
One situation unfolds into another. To dwell in the
three realms is to dwell in a burning house. To remain
in body and its consciousness is suffering. Does anyone
with a body and its consciousness know peace? Those
who understand this detach themselves from all that
exists and stop imaging or seeking anything. The sutra
says ‘To seek is to suffer. To seek nothing is bliss’.
When you seek nothing, you’re on the path.’
Journey begins by seeking. This includes looking for
enlightenment, peace, happiness, etc. Bodhidharma
says it is only when we stop seeking outside that we
can find the treasures of our mind and life. When we
get attached to phenomena then our mind is inflicted
by bad and good fortune. Bodhidharma uses the phrase
‘Calamity forever alternates with Prosperity’ referring
to the two goddesses responsible for these in the
Nirvana sutra. Spring is followed by autumn and other
seasons. There is an unfailing sequence of happening in
the existence.
The three realms body, mind, and consciousness, with
many sub realms, create states of confusion. These
states are likened to a ‘burning house’ in the Lotus
sutra. Confused attachment to phenomena is what
Bodhidharma calls ‘custom’ and today we may say as
conditioning.
Seeking appears worthwhile at first. As we seek and
gain insights we come to realize that by not looking
outside for satisfaction we become open to true peace
and steadiness.
they also practice the other virtues to eliminate
delusion, they practice nothing at all. This happens
spontaneously. This is what’s meant by practicing the
Dharma.’
Bodhidharma is showing the essence of Zen. When the
mind is no longer dualistic it is in accord with
circumstances. The mind that is apart from things is the
mind that likes and dislikes, grasps or rejects, loves and
hates, goes this way and that looking for peace. This is
the mind that suffers. This is the mind that is self-
centered.
By practicing ‘at one with’ the suffering mind vanishes.
Our self and our life are still there but there is a
harmony between inside and outside; self and other;
subject and object. In fact, the sense of being separate
has disappeared. Thus Bodhidharma can say there is no
(impure) being, no (separate) self. This state is often
called ‘True Self or Buddha Nature.’ No sacred, no
profane.
‘Buddha Nature’ naturally and spontaneously practices
the ‘Sila’ or Purities. ‘Sila’ are not external precepts
instead the wholesome outpourings of an awakened
being. For example, an awakened being is not caught
up with thoughts of stealing or not stealing, but
effortlessly leads a life of spotless integrity. Giving and
charity are done without any thought of ‘me’ that is
giving. Awakened beings help others but without any
concept of helping, thus there is the natural arising of
compassion.
Bodhidharma ends by referring to the virtues or
‘Paramitas.’ The practice of charity or generosity;
morality or discipline; patience, energy or devotion;
concentration or meditation; and wisdom are done
without any concept of ‘myself’ doing them. Without
any sense of ‘me’ practicing the ‘Paramitas’
Bodhidharma can say ‘they practice nothing at all. This
is what is meant by practicing the Dharma.’ It is the
natural and spontaneous outpouring of ‘Bohhicitta.’

Bodhidharma seated in meditation before a wall;

Ink painting by Sesshu

Bodhidharma’s years of meditation in the cave are said to have
left his shadow on this rock, removed from the cave and
on display in the Shaolin Temple.

BODHIDHARMA SHRINE IN CAVE

 ENTRANCE TO BODHIDHARMA CAVE

Today, at Bodhidharma's Temple at the foot of the Mt Song, nuns tend the vegetable garden.
You have to think it couldn't have looked very different 1500 years ago.
GURDJIEFF PHOTO GALLERY
TOMB OF GURDJIEFF
 FUNERAL OF GURDJIEFF

PICTURES COURTESY: LARS JENSENS AND TAOSHOBUDDHA PHOTO GALLERY

 Life is not a dictionary
18 July 1988 pm in Gautam the Buddha Auditorium
ZEN THE DIAMOND THUNDERBOLT
BELOVED OSHO,
WHEN GANTO TOOK LEAVE OF TOKUSAN, TOKUSAN
SAID, “WHERE ARE YOU GOING?”
GANTO SAID, “FOR NOW I AM TAKING LEAVE OF YOU,
MASTER, AND GOING DOWN THE MOUNTAIN.”
TOKUSAN SAID, “AFTER THAT, THEN WHAT?”
GANTO SAID, “I WON’T FORGET YOU, MASTER.”
”BY VIRTUE OF WHAT DO YOU SAY THIS?” INQUIRED
TOKUSAN.
GANTO SAID, “HAVEN’T YOU HEARD THAT WHEN A
MONK’S KNOWLEDGE IS EQUAL TO HIS TEACHER’S HE
HAS LESS THAN HALF HIS TEACHER’S VIRTUE; WHEN
HIS KNOWLEDGE SURPASSES THE TEACHER’S ONLY
THEN IS HE QUALIFIED FOR THE TRANSMISSION?”
TOKUSAN SAID, “SO IT IS, SO IT IS. GUARD IT WELL ON
YOUR OWN.”
Maneesha,
What kind of fear is this? It is the fear of truth; because
politics is the profession of lying, just as priesthood is.
We have to fight around the world against all kinds of
priests and all kinds of politicians. It is a question of the
very survival of freedom on the earth.
In translation, the most significant part is always lost.
Tokusan is a great master. Ganto was a student, not
even a disciple, because a disciple never takes leave of
the master. A disciple becomes almost a par t of the
very being of the master. There arises an invisible
connection between the two hearts. They dance
together.
But Ganto must have been just a student, collecting
knowledge from this master, from that master. He was
not even aware of the distinction between the teacher
and the master, nor about the distinction between the
disciple and the student. A student is concerned with
knowledge, a disciple is concerned with being; he just
wants to be at the highest peak of his own potentiality.
He does not want to carry scriptures unnecessarily on
his back; he wants the lotus to blossom within his own
being. A disciple is not a student. A disciple is a lover.
The student is only collecting knowledge.
TOKUSAN SAID, “WHERE ARE YOU GOING?” If you are
really a disciple, there is no going, no coming anymore,
because you have found the catalytic agent which is
going to transform your being. But if you are going, at
least I can ask you where.” It is out of compassion that
Tokusan is saying to Ganto, “Please understand: going
away from here is going away from yourself. By
accident, you have come very close to the explosion, so
where are you going now? When spring is about to
come, you are going? When the flowers are going to
blossom in all their colors, you are going? Where are
you going?”
Ganto could not understand. A student is very poor as
far as existential experience is concerned.
GANTO SAID, “FOR NOW I AM TAKING LEAVE OF YOU,
MASTER, AND GOING DOWN THE MOUNTAIN.”
He does not know the difference between master and
teacher; he has no right to call Tokusan ‘master’. In the
dictionary it means the same thing, but life is not a
dictionary. The master is one who can transmit his
being to you, who can – just by being present – create a
situation in which you become a fire. The teacher can
only talk about what the scriptures say. The master is a
presence, a silence. Even in his words, he is trying to
help you to move towards the wordless.
But Ganto was in sheer confusion. He said, “FOR NOW I
AM TAKING LEAVE OF YOU, MASTER ...”
If I had been in the place of Tokusan, I would have
ordered Sardar Gurudayal Singh to take care of this
fellow Ganto, to hit him three times. He cannot use the
word ‘master,’ he is making it synonymous with
‘teacher’.
“...AND GOING DOWN THE MOUNTAIN.” TOKUSAN
SAID,” AFTER THAT, THEN WHAT?
What will you do down the mountain? From THERE,
WHERE ARE YOU GOING?”GANTO SAID, “I WON’T
FORGET YOU, MASTER.” There is no question of
forgetting the master. The disciple carries the master in
his heart, not in his memory. He is carrying the same
flame within him, not in his thoughts.
GANTO SAID, “I WON’T FORGET YOU, MASTER.”
Again and again, it is becoming clearer that he is simply
a student.
Tokusan asked him, “BY VIRTUE OF WHAT DO YOU
SAY THIS?” He is saying, “You have not even known me.
On what grounds are you saying that you will not forget
me? How can you forget someone you have not known
either? Before you can forget, the basic requirement is
at least to know. By what virtue are you saying this?”
GANTO SAID, – and this is a quotation from ancient
Buddhist scriptures –
“HAVEN’T YOU HEARD THAT WHEN A MONK’S
KNOWLEDGE IS EQUAL TO HIS TEACHER’S, HE HAS
LESS THAN HALF HIS TEACHER’S VIRTUE; WHEN HIS
KNOWLEDGE SURPASSES THE TEACHER’S, ONLY
THEN IS HE QUALIFIED FOR THE TRANSMISSION?”
He does not understand what he is talking about. This
statement in the Buddhist scriptures has nothing to do
with knowledge; it has something to do with knowing.
That’s how things change their color in translations.
Knowing is an existential thing, knowledge is just
memory. Even a computer has knowledge because it
has memory. By memorizing scriptures, you don’t
prove your intelligence; you only prove that you are a
good computer.
The scriptures certainly say this, “If the disciple’s
knowing is even half of his master’s knowing, he also
has half the virtue that his master has. But if his
knowing surpasses the teacher’s, only then is he
qualified for the transmission.”
In the translation, everything has become topsy-turvy.
You cannot surpass the master’s knowing because the
master in the ultimate sense knows nothing. How can
you surpass nothing – do you think there is any
possibility? Something can be surpassed, but nothing
cannot be surpassed. Nothing is vast and limitless, how
can you surpass it? But Tokusan is one of the great
compassionate teachers. Rather than hitting Ganto, out
of compassion he simply says, “Yes. It is so, SO IT IS.
GUARD IT WELL ON YOUR OWN. I take back my
responsibility for you, now you are on your own, be on
guard.” In fact what he is saying is, “Now I am no more
concerned with you. You are breaking all the bridges
between you and me. Whatever you think, whatever
you have understood, guard it well and be on your
own.”
No master can force anybody to be enlightened. No
master can create a fetter for the disciple. No master
will say, “Remain with me.” It is the disciple’s heart that
wants to remain. It is not an order from the side of the
master; it is the love from the side of the disciple. It is a
great love affair, ‘the great matter’. You can understand
it because you are not students and this is not a
university. This is simply a gathering of seekers who
have fallen in love with a master, who have recognized
in their deepest hear t that this is the place where they
belong.
But it is not an order. From my side, you are absolutely
free. If nobody comes here, I will still come ever y
evening to talk to the bamboos. It is your decision to be
here or not to be here. But Tokusan is compassionate,
saying that, “If you are leaving, then just be on guard.
You can go astray very easily. You have not understood
anything.”
A haiku by Bokyu:
CLOUD ABOVE LOTUS –
IT TOO
BECOMES A BUDDHA.
I love this haiku particularly for this series. It is
dedicated to the clouds. CLOUD ABOVE LOTUS – IT
TOO BECOMES A BUDDHA. To be a buddha is
everybody’s right. If you don’t claim it, it is only your
fault. Recognize it and live it and you will be suddenly
surprised that everything in your life is changing – just
from the recognition that your inner being is already a
buddha, already awakened. But you have not taken
care.
The English word ‘ignorance’ is beautiful, but not in the
sense that it is usually understood. To me it means
ignoring your buddhahood. That is ignorance, the only
ignorance. Ignoring your buddhahood – the only
ignorance; knowing your buddhahood – the only
knowledge.
Saigyo’s verse runs:
WHAT IT IS
I KNOW NOT;
BUT WITH GRATITUDE
MY TEARS FALL.
Just today, Leela has sent a question to me: “People
who are doing the Mystic Rose meditation in the third
stage, the watcher on the hills – many start feeling tears
coming for no reason at all. What has to be done about
it?” Leela, nothing has to be done about it. This is
simply beautiful. These tears are not of pain. These
tears of people in silence are of gratitude. These are
just flowers, they are pouring unto the feet of existence
itself. Rejoice in their tears. Remember this saying of
Saigyo – a great master – WHAT IT IS, I KNOW NOT;
BUT WITH GRATITUDE MY TEARS FALL.
Maneesha has asked:
BELOVED OSHO, THE UNSURPASSABLE MAN,
WOULD YOU AGREE THAT YOUR DISCIPLES WILL
HAVE ONLY PROVED THEMSELVES WHEN THEY
SURPASS YOU? OR DO WE NEED ONLY TO SURPASS
OURSELVES?
The moment, Maneesha, you surpass yourself ... then
there is no you and no I. When the disciple surpasses
himself, there is a great meeting of consciousnesses;
just as when lovers meet, it is at a lower status, a
meeting of bodies. The master and disciple meet at the
highest altitude – as pure consciousnesses, as two
clouds merging into each other. There is no question of
sur passing the master, because when you have
surpassed yourself, you will not find any master, you
will not find any disciple. You will find only a pure
consciousness which is one.
In this insane world, a few minutes of sanity now.
Nivedano, give the beat and everybody goes crazy.
(Drumbeat)
(Gibberish)
Nivedano ...
(Drumbeat)
Be silent.
Close your eyes.
Let your body become almost frozen, no movement.
Gather your consciousness inwards. Deeper and
deeper, without any fear, because it is your own sky
and there are no clouds, no obstacles.
Just go like an arrow, in and in.
At this moment you are the buddha. Remember it,
guard it, because it is your ultimate treasure. This is
your height, this is your depth. This is you in your
eternity.
To make it more clear, Nivedano...
(Drumbeat)
Relax, let go. Be dead, so that you can feel the contrast
between the body and consciousness. The body is only
a temporary house, a caravan serai, an overnight stay.
In the morning we have to go.
But consciousness is the eternal pilgrim, a journey
without any beginning and without any end. It is a
journey of dances and songs and music and poetry, a
festive journey, a ceremony without any reason.
Just being is enough. At this moment, you make this
place the holiest place in the world. So many buddhas,
so many people centered in their being, the whole
garden is full of roses. Drink it deep. It is the very juice
of your immortality.
Nivedano ... call all the buddhas back.
(Drumbeat) Sit down for few moments, remembering,
rejoicing, recollecting where you have been. Keep on
guard twenty-four hours. Remain a buddha, alert,
aware, joyous; so blissful that even others can start
feeling your blissfulness.
Okay, Maneesha?
Yes, Osho.
Can we celebrate the meeting of so many buddhas? Yes,
Osho.
An excerpt Ch 7: ZEN THE DIAMOND
THUNDERBOLT
Download free: www. Docstoc.com/taoshobuddha
 1984 in Lao Tzu House, Rajneeshpuram, USA
It is a beautiful morning. Again and again the sun rises
and it is always new. It never grows old. Scientists say
it is millions of years old; nonsense! Ever y day I see it.
It is always new. Nothing is old. But scientists are
grave-diggers, that’s why I say they look so grave,
serious. This morning, again the miracle of existence!
Each moment it is happening, but only very few, very,
very few ever encounter it.
The word encounter is really beautiful. To encounter
the moment as it is; to see it as it is, without adding,
without deleting, without any editorial work, just to see
it as it is, like a mirror.... The mirror does not edit, thank
God, otherwise no face in the world would be able to fit
its requirements, not even the face of Cleopatra. No
face at all would be able to fit the mirror, for the simple
reason that if it starts cutting you, editing you, adding
to you, it will star t destroying you. But no mirror is
destructive. Even the ugliest mirror is so beautiful in its
undestructiveness. It simply reflects.
Before coming into your Noah’s Ark, I was standing
looking at the sunrise... so beautiful, at least today – and
who cares for tomorrow? Tomorrow never comes.
Jesus says, “Think not of the morrow....”
Today it is so beautiful that for a moment I was
reminded of the tremendous beauty of the sunrise in
the Himalayas. There, when the snow is surrounding
you, and the trees are looking like brides, as if they
have flowered white flowers of snow, one does not care
a bit about the so-called bigwigs, the prime ministers
and the presidents of the world, the kings and queens.
In fact kings and queens are going to exist only in
playing cards that are where they belong. And the
presidents and the prime ministers will take the place
of the jokers. They don’t deserve anything more.
Those mountain trees with their white flowers of
snow... and whenever I saw the snow falling from their
leaves I was reminded of a tree from my childhood.
That kind of tree is possible only here in India; it is
called madhu malti – madhu means sweet, malti means
the queen. I have never come across any fragrance that
is more beautiful and more penetrating – and you know
that I am allergic to perfume, so I immediately know. I
am very sensitive to perfume.
Madhu malti is the most beautiful tree one can imagine.
God must have created it on the seventh day. Relieved
of all the worries and hurries of the world, finished
with everything, even men and women, He must have
created madhu malti on His day off, a holiday, a
Sunday... just His old habit of creating. It is difficult to
get rid of old habits.
Madhu malti flowers with thousands of flowers all at
once. Not one flower here and there, no, that is not the
way of madhu malti, nor is it my way. Madhu malti
flowers with a richness, with luxury, with affluence –
thousands of flowers, so many that you cannot see the
leaves. The whole tree becomes covered with white
flowers.
Snow-covered trees have always reminded me of
madhu malti. Of course there is no perfume, and it was
good for me that snow has no perfume. It is
unfortunate that I cannot hold the flowers of madhu
malti once again. The perfume is so strong it spreads
for miles, and remember I am not exaggerating. Just
one single madhu malti tree is enough to fill the whole
neighborhood with immense perfume.
I love the Himalayas. I wanted to die there. That is the
most beautiful place to die – of course to live too, but as
far as dying is concerned, that is the ultimate place. It is
where Lao Tzu died. In the valleys of the Himalayas
Buddha died, Jesus died, Moses died. No other
mountains can claim Moses, Jesus, Lao Tzu, Buddha,
Bodhidharma, Milarepa, Marpa, Tilopa, Naropa, and
thousands of others.
Switzerland is beautiful but nothing compared to the
Himalayas. It is convenient to be in Switzer land with
all its modern facilities. It is very inconvenient in the
Himalayas. It is still without any technology at all – no
roads, no electricity, no air planes, no railroads, nothing
at all. But then comes the innocence. One is transported
to another time, to another being, to another space.
I wanted to die there; and this morning, standing and
looking at the sunr ise, I felt relieved, knowing that if I
die here, particularly on a day as beautiful as this, it is
okay. And I will choose to die on a day when I feel I am
par t of the Himalayas. Death for me is not just an end, a
full stop. No, death for me is a celebration.
Remembering the snow falling from the trees, just like
flowers falling from madhu malti, a haiku flashed....
The wild geese
Do not intend to make their reflections.
The water has no mind
To receive their images.
Ahhh, so beautiful! Wild geese not intending to make
their reflections, and the water not intending to receive
them either, and yet the reflection is there. That is the
beauty. Nobody has intended, and yet it is there – that’s
what I call communion. I have always hated
communication. To me communication is ugly. You can
see it happening between a wife and a husband, the
boss and the servant; and so on and so forth. It never
really happens. Communion is my word.
I see Buddha Hall with all my people... just for a
moment like a flash, so many moments of communion.
It is not just a gathering; it is not a church. People do
not come to it formally. People come to me, not to it.
Whenever there is a Master and a disciple – it may be
only the Master and just one disciple, that does not
matter – communion happens. It is happening right
now, and there are only four of you. Perhaps with my
eyes closed I can’t even count, and it is good; only then
can one remain in the world of the unaccountable... and
tax-free too! If you can count, then taxation comes in. I
am unaccountable, nobody has ever taxed me.
I was a professor in a university. When they wanted to
raise my pay, I said no. The vice chancellor could not
believe it; he said, “Why not?”
I said, “Beyond what I am getting now I would have to
pay taxes, and I hate taxation. I would rather remain
with the pay I am getting right now than get more and
be bothered by the income tax department.” I never
went beyond the limit which was allowed to remain
tax-free.
I have never paid any income tax; in fact there is no
income. I have been giving to the world, not taking
anything from the world. It is outcome, not income. I
have given out of my heart and my being.
It is good that flowers are allowed to be tax-free,
otherwise they would stop flowering. It is good that
snow is allowed to be tax-free, otherwise it would not
snow, believe me!
I must tell you that after the Russian revolution
something happened to the Russian genius; Leo
Tolstoy, Fyodor Dostoevsky, Turgenev, Maxim Gorky –
they all disappeared. Yet in Russia today, the writer, the
novelist, the artist, is the most highly-paid and honored
person. So what happened? Why don’t they create any
more books like BROTHERS KARAMAZOV, ANNA
KARENINA, FATHERS AND SONS, THE MOTHER, or
NOTES FROM THE UNDERGROUND? Why? I want to
ask a thousand times, why? What happened to the
Russian genius for writing novels?
I don’t think any other country could compete with
Russia. If you count only ten novels of the world, just
out of necessity you will have to include five Russian
novels, leaving only five for the whole remaining wor
ld. What happened to this great genius? It died!
Because flowers cannot be ordered, there are no ten
commandments for them. Flowers flower, you cannot
order them to flower. Snow falls – you cannot issue a
commandment, you cannot make a date with it. That is
impossible. And that is so with the Buddhas. They say
what they want to say, when they want to say it. They
will say, even to a single person, something which the
whole world would have liked to hear.
Now, you are here, perhaps only four. I say “perhaps”
because my mathematics are poor, and with closed
eyes... you can understand... and with tears in my eyes,
not because only four are present but for this beautiful
morning, for the sunrise. Thank God. He thinks of me;
although He does not exist, still He thinks of me. I deny
Him, and yet He thinks of me. Great God! Existence
seems to take care. But you do not know the ways of
existence; they are unpredictable. I have always loved
the unpredictable.
My tears are for the sunrise. Existence has taken care of
me. I had not asked. Nor did it reply. But still the care
has been taken. The wild geese do not intend to cast
their reflections.
The water has no intention to reflect their images....
That’s how I am speaking. I do not know what the next
sentence is going to be or whether it is going to be at
all. Suspense is beautiful.
I am reminded again of the small village where I was
born. Why existence should have chosen that small
village in the first place is unexplainable. It is as it
should be. The village was beautiful. I have traveled far
and wide but I have never come across that same
beauty. One never comes again to the same. Things
come and go, but it is never the same.
I can see that still, small village. Just a few huts near a
pond and a few tall trees where I used to play. There
was no school in the village. That is of no great
importance, because I remained uneducated for almost
nine years, and those are the most formative years.
After that, even if you try, you cannot be educated. So in
a way I am still uneducated, although I hold many
degrees. Any uneducated man could have done it. And
not any degree, but a first class master’s degree – that
too can be done by any fool. So many fools do it ever y
year that it has no significance. What is significant is
that for my first years I remained without education.
There was no school, no road, no railway, no post
office. What a blessing! That small village was a world
unto itself. Even in my times away from that village I
remained in that world, uneducated.
I have read Ruskin’s famous book, UNTO THIS LAST,
and when I was reading it I was thinking of that village.
UNTO THIS LAST... that village is still unaltered. No
road connects it, no railway passes by, even now after
almost fifty years; no post office, no police station, no
doctor – in fact nobody falls ill in that village. It is so
pure and so unpolluted. I have known people in that
village who have not seen a railway train, who wonder
what it looks like, who have not even seen a bus or a
car. They have never left the village. They live so
blissfully and silently.
My birthplace, Kuchwada, was a village with no railway
line and no post office. It had small hills, hillocks rather,
but a beautiful lake, and a few huts, just straw huts. The
only brick house was the one I was born in, and that
too was not much of a brick house. It was just a little
house.
I can see it now, and can describe its ever y detail... but
more than the house or the village, I remember the
people. I have come across millions of people, but the
people of that village were more innocent than any,
because they were very primitive. They knew nothing
of the world. Not even a single newspaper had ever
entered that village. You can now understand why
there was no school, not even a primary school... what a
blessing! No modern child can afford it.
I remained uneducated for those years and they were
the most beautiful years. Yes, I must confess I had a
private tutor. That first tutor was himself uneducated.
He was not teaching me, but trying to learn by teaching
me. Perhaps he had heard the great saying, “The best
way to learn is to teach,” but he was a good man, nice,
not like a nasty schoolteacher. To be a school teacher
one has to be nasty. That is par t of the whole business
world. He was nice – just butter like, very soft. Let me
confess, I used to hit him, but he would not hit me back.
He would simply laugh and say, “You are a child, you
can hit me. I am an old man, I cannot hit you back.
When you are old you will understand.”
That’s what he said to me, and yes, I understand. He
was a nice villager with great insight. Sometimes
villagers have insight which civilized people lack. Just
now I am reminded....
A beautiful woman comes to a beach. Seeing nobody
around she undresses. Just before she steps into the
ocean an old fellow stops her and says, “Lady, I am the
village policeman. It is prohibited to swim in the ocean
from this beach.” The woman looks puzzled and says,
“Then why did you not prevent me from getting
undressed?” The old man laughs and laughs, with tears
in his eyes. He says, “Undressing is not prohibited, so I
waited behind a tree!”
A beautiful villager... that type of people lived in the
village – simple people. It was surrounded by small
hills and there was a small pond. Nobody could
describe that pond except Basho. Even he does not
describe the pond, he simply says,
The ancient pond
Frog jumps in
Plop!
Is this a description? The pond is only mentioned, the
frog too. No description of the pond or the frog... and
plop!
The village had an ancient pond, very ancient, and very
ancient trees surrounding it; they were perhaps
hundreds of years old. And beautiful rocks all around...
and certainly the frogs jumped; day in and day out you
could hear ”plop,” again and again. The sound of frogs
jumping really helped the prevailing silence. That
sound made the silence richer, more meaningful.
This is the beauty of Basho; he could describe
something without actually describing it. He could say
something without even mentioning a word. ”Plop!”
Now, is this a word? No word could do justice to the
sound of a frog jumping into the ancient pond, but
Basho did it justice.
I am not a Basho, and that village needed a Basho.
Perhaps he would have made beautiful sketches,
paintings, and haikus.... I have not done anything about
that village – you will wonder why. I have not even
visited it again. Once is enough. I never go to a place
twice. For me number two does not exist. I have left
many villages, many towns, never to return again. Once
gone, gone forever, that’s my way; so I have not
returned to that village. The villagers have sent
messages to me to come at least once more. I told them,
through a messenger, “I have been there once already,
twice is not my way.”
But the silence of that ancient pond stays with me –
again I am reminded of the Himalayas... the snow – so
beautiful, so pure, so innocent. You can only see it
through the eyes of a Bodhidharma, a Jesus, or Basho.
There is no other way to describe the snow; only the
eyes of Buddhas reflect it. Idiots can trample it, can
make snowballs out of it, but only the eyes of the
Buddhas can reflect it, although...
The wild geese
Do not intend to cast their reflections.
The water has no mind
To reflect their images... and still the image happens.
The Buddhas do not want to reflect the beauty of the
world, nor does the world in any way intend to be
reflected by the Buddhas, but it is reflected. Nobody
wills, but it happens, and when it happens it is
beautiful. When it is done, it is ordinary; when it is
done, you are a technician. When it happens you are a
Master.
Communication is a par t of the world of the technician
– communion is the fragrance of the world of the
Master.
This is communion. I am not speaking about anything
in particular....
The wild geese and the water....
An excerpt ch. 1: Glimpses of a Golden Childhood
Download free: www. Docstoc.com/taoshobuddha.

Basho’s sadness is out of his compassion, it has nothing to do with anger. But your observation that he seems
to be a little sad in his haikus is right. He has to be. He is sad for you. He is sad for all of humanity. He is sad for
all those who will follow him, because he knows the truth. It is so close – just within your grasp – and still you
don’t raise your hand. That makes him sad. His sadness has a beauty and a splendor.

As far as Krishnamurti, he was sad out of anger. But again it was a different anger from your anger. Things are
so subtle.... He was angry as to why people could not understand him. He is so clear, so rational, why can
people not understand him? He used to beat his head in front of assemblies saying, “You have been listening
to me for forty years, fifty years, and I look at your faces and I feel immensely sad.”

He suffered for almost fifty years with migraine, with so deep migraines that he has written in his dairies that
sometimes he wanted to hit his head against the walls. The migraine had nothing to do with his physiology, it
was because he was talking to people, giving interviews, private interviews from morning until night, and
nobody was showing the light in their eyes that they had understood him.

You cannot blame him for his anger – although that is a very special case. As I have told you, every
enlightened person encounters the world in his own unique way. Krishnamurti lived long – ninety years –
and even at the last moment, he was angry. At the last moment he said, “I have wasted my whole life running
around the world telling people, and they thought that it was an entertainment. I was talking about
enlightenment, and they used to gather as if it was a circus.”….

….My own understanding is, that it was somewhat of a perversion of compassion. You should not be so
insistent; you should make available whatever you have. If somebody chooses it, it is his freedom; if
somebody does not, it is his freedom. You cannot impose your ideas upon others.

Even though the ideas were about freedom, the difficulty was that he was talking about freedom, but he
wanted you to agree with his ideas about freedom. He could not see that even this is forcing slavery, a
psychological slavery, on people.

You can simply share your vision of freedom, and that’s all. It is up to the people. If something rings a bell in
their hearts, good; if nothing rings into their hearts, what can you do? You cannot force somebody to freedom.

OSHO
 THE MADMAN’S GUIDE
TO ENLIGHTENMENT
CHAPTER 6
6 June 1978 pm in Chuang Tzu Auditorium
[A sannyasin says: Sometimes I wonder whether you’re real or not.]
E
verything is unreal – I am too – because
reality is not a thing. All things are unreal.
Reality is a nothing, no-thing. Things are only
appearances, forms of something which is formless.
That formlessness is real but that cannot be seen by
the eyes and cannot be touched and felt is unreal; it
is all dream stuff – and I am included in it.
All that can be experienced is a dream. Only the
experiencer is not a dream. I am just a dream to you,
but the witness of the dream is not unreal. And the
witness is one. That witness is called god. Everything
else is fictitious.
The question is not strange; the question is worth
asking. But when I say that I am unreal or when I
say that everything is unreal that does not mean
that you can pass through the wall. That does not
mean that you can jump off a mountain because the
mountain is unreal and you are unreal.
By ‘unreal’ I mean as it appears to you – that
appearance is unreal. For example, the wall, as it
appears, is unreal. Ask the physicist, ask even the
materialist: he says it is unreal because there is no
solid wall, just electrons moving so fast that they
give the appearance of a solid wall. But there is no
solid wall, there is nothing solid. And an electron is
nothing but a wave – not even a particle, but a wave.
Out of those waves, which are immaterial, the solid
wall is constructed. It looks solid to us because we
cannot see deeply enough. And there is no way to see
deeply enough, because whatsoever we see will
remain on the surface.
Matter is unreal in that sense. It is all energy, and
energy is just a concept. We say that this is
electricity that is giving us light, but nobody has ever
been able to define what exactly it is. We have just
notions about it – that it is something that is passing
through the wires, coming to the bulb. But nothing
is passing; it is not like a current, it is not like a river
or a stream.
So whatsoever we see is unreal; and that which is
real cannot be seen. Only one thing can be said with
certainty and that is that the witness is not unreal.
Even to witness unreality a real witness is needed.
You may be just a fiction of my mind, I may be just a
fiction of your mind, but even for the fiction to exist,
somebody is needed deep inside me to see that
fiction. That witness is not unreal; everything else is
unreal.
And the whole search of religion is for that witness:
how to find that which is real. And it is there in each
experience – not as the experience but as the
experiencer, not as the object but as subjectivity.
Soren Kierkegaard has said ‘Truth is subjectivity’.
That’s exactly how it is. Objectivity is a lie, it is false.
So when there is no thought, no experience, no
object, no content in the mind, and your
consciousness is just bare, naked, pure – pure of all
content, just content less, mirror mirroring nothing –
then you know what is real. That mirror mirroring
nothing is reality. For that one has to go deeper and
deeper into one’s own being. There are layers and
layers of many things; all those layers have to be
eliminated.
When I say ’all is unreal’ it is just a device to
eliminate all those layers. Once it is said and
understood that everything is unreal, one starts
moving inwards; there is no point in moving
outwards. Then it doesn’t make any difference
whether you succeed in the outside world or you fail
– all is unreal. Then it doesn’t matter much whether
you have money or not. It doesn’t matter whether
you are respected or not, whether you are known or
you live an unknown life. Nothing matters.
If things are unreal then all is the same good
dreams, sweet dreams or nightmares. Then nothing
is moral and nothing is immoral. It gives a great
freedom it gives great detachment, and one simply
starts falling into one’s own inner abyss. One day
one comes to the centre of it, the centre of all. That
centre is real. In the East we have called that centre
‘brahma’, god, the absolute, or whatsoever name you
want you can choose – call it the ’soul’, the ’truth’,
’nirvana’, ’enlightenment’.
Enlightenment is nothing but seeing this fact, that
only one’s subjectivity is a certainty; everything else
is unreal. You are – that is the only truth about
which we can be absolutely certain.
Your question is relevant, meaningful. Now start
asking ’Who am I?’ Translate the question into ’Who
am I?’ and you will come to know one day what is
real.
[A sannyasin is upset about leaving for the West.]
It is difficult to leave me but you are only leaving on
the outside and that is not leaving at all. Now that,
contact has happened, where, I can be with you
anywhere. You can call me anywhere and you will
find me! So this trip will be a great experience. You
will not miss me in your inner most core. Physically,
of course, you will miss me, but that is not
important. The most important thing is not to miss
in the heart.
There are many people who are here, physically
close, and still they are missing but are not even
aware of it. Because if I am not in their hearts, then
they are simply deceiving themselves that they are
with me or I am with them. To be physically here has
no value. The value of physical presence is very very
superficial. At the most it is just an occasion to allow
the other contact to happen. Once that contact has
happened you can be anywhere you can move to
another planet, it won’t make any difference, it won’t
create any distance. There is a closeness in which no
space exists, no time either, and that is a real
closeness, that is intimacy. And a disciple in love
with the master attains to those plenitudes.
So this trip will be good – don’t be shaken by it. You
will come back ver y ver y happy because you will
know that now you cannot lose me, now there is no
way to lose me. And that becomes a great strength –
when you know that there is no way to lose me. Even
by going far away you come and come closer and
closer. That process has started, it has set in. So go
happily, with great gladness and come back soon!
[A sannyas asks about sadness.]
A few things have to be understood.... One: ever y
man is sad, ever y woman is sad. Sadness is the very
situation of life. Sadness is not something like an
accident – on the contrary, happiness is an accident.
Sadness is very natural. There is a reason why it is
so.
Man is the only animal who is aware, no other
animal is aware. And awareness basically is
awareness of pain – of illness, of disease. If you have
a headache, you become aware that there is a
headache and a head. If you don’t have a headache,
awareness disappears. If your body is perfectly
healthy you will not know that you have a body. In
fact that is the definition of health in the eastern
medical science: not to be aware of the body is the
definition of health. An ill person cannot lose that
awareness. If your leg is hurting you will be aware; if
your stomach is in a cramp you will be aware. If your
body is tired you will be aware. If your body is
perfectly healthy you will forget all about the body.
So awareness basically is awareness of the negative.
Man has awareness, so the first awareness that
happens to man is of the negative. The second
awareness has to be attained – that is of the positive.
That is something to be earned; it does not happen
of its own accord. And there is a third awareness
which is beyond both: that is buddhahood.
Animals are not aware; their awareness is zero. Man
is aware but the awareness is negative. Then there
are happy people, cheerful people – their awareness
is positive; that has to be earned. Very few people
come to that. And even more rare is the third, where
positive and negative both disappear. One simply is –
neither sad nor happy, just calm and quiet and cool.
Awareness is the natural state of humanity; that is
where you are. Don’t make much fuss about it –
everyone is at that point. If you make much fuss
about it, it becomes more difficult to get out of it.
Rather than focusing your whole attention on it, try
to find ways to get out of it. Whatsoever makes you
happy, do it! And don’t be in any way inhibited.
My feeling is: because your love affair has dwindled,
you are focused on sadness and you are not
gathering enough courage to move with somebody
else. You go on clinging, you go on hoping, but the
relationship has dwindled. And once a relationship
has fallen flat it is very very difficult to help it to
stand again. At the most it can walk but it will walk
on crutches; it cannot dance. It is a broken mirror;
you can glue it together but it can never be the same
again. But there is no need to be worried, because so
many other mirrors are available. So the real
problem is there. And there you are afraid – you are
even afraid to move with somebody, to fall in some
love, afraid that then you will lose [your husband]
forever. So you are stuck. That is your choice. Love
will make you a little happier than you are, a little
less sad at least. And then you will again have a little
thrill in life.
The positive awareness needs some work, and love is
one of the greatest things that helps to bring it. So as
much love as one can afford one has to go into.
Creativity helps, small things help. Go and dance,
sing, play some instrument, paint, or whatsoever
work you are doing, put your total energy into it,
pour yourself into it – these small things. And then
small joys – meeting a friend, gossiping, chit-
chatting, going to a musical concert... just small
things.
But what happens is that when you are not in love
all these things look futile. When you are in love all
these things look meaningful. So love gives you the
perspective, and that is missing. If love is missing
you will become more and more sad, and the more
sad you are, the more you will become unavailable to
people. People won’t approach you because they
want to love a happy person. Who wants to get
involved with a sad and unhappy and heavy person?
Nobody wants to – people are sad enough on their
own. They want somebody who will bring a little
cheerfulness in their life.
So there is a problem: when people are sad, nobody
loves them, nobody approaches them; they repel
people. When they repel people, they feel more sad;
they think ’Nobody loves me.’ But they are the cause
of it! Why should anybody love you if you are sad? If
he can find a better person, he will find a better
person. If he cannot find anybody then only.... So
you are becoming sad clinging to a relationship
which is no more there, still hoping against hope,
becoming more and more miserable, and destroying
all bridges to other people.
Open up all the doors. Love is good – with whom it
happens doesn’t matter – because love gives you a
jump into positive awareness. And with love many
things star t becoming meaningful. Then you can
sing, you can dance, you can go out. Your life star ts
moving; there is something to look forward to and
everything fits together. Love functions as a centre
and all the pieces that were falling apart suddenly
are no more falling apart; they become one unity.
Love becomes a magnetic force and everything comes
together. That togetherness is positive.
And only after that can you relate with me; only then
can trust towards me arise in you, not before it. Only
love can make you capable of going into a higher
kind of love which is trust. Otherwise you will doubt,
you will distrust. A sad person Cannot trust. So
awareness one – that is negative awareness – cannot
trust, it can only doubt. Awareness two can trust, it
cannot doubt. And because it can trust, awareness
becomes possible. To relate to me you will need to
create the second; that is missing, so between me
and you there is a gap.
You have to understand it and you have to take the
responsibility... unless you choose to be miserable;
then there is no problem. Don’t make any fuss about
it; that is your work that is your painting. Some
people paint just sad paintings; that are their work.
Some people simply compose sad and dull music...
such music that it reminds you of death, not of life.
Some people always sing sad songs, but that’s their
choice. Then don’t be worried about it – it is perfectly
okay. Then become the most miserable person here.
Never be second – why should you be? At least
people will say ‘[She] is the first! Nobody can compete
with her.’ Or if you want to get out of it, take the
responsibility this is your choice. Start moving with
people, star t becoming a little cheerful, star t
playing games of love again. These are games but it
is better to play them than to be negative. If one has
to dream, why not dream beautiful dreams? Why get
hooked with nightmares?
And then you star t thinking a thousand and one
things – that trust is not arising and meditation is
not happening and this is not happening and that is
not happening. Only one thing is not happening and
that is: you are not gathering enough courage to
create a new relationship in your life. And I am not
saying that a relationship will not bring misery, but
at least that miser y will have some moments of
happiness in it.
Right now you are in pure misery. But somewhere
deep down you are enjoying this miser y. You are
creating it in the hope that [your ex-boyfriend] will
think ’How [she] is suffering!’ and he will sympathize,
he will start loving you again as he used to. You are
calculating absolutely wrongly. Nobody loves a
miserable person – that’s an absolute principle.
People can sympathize but sympathy is not love, and
it doesn’t satisfy. It hurts, it wounds. To be in a
situation where people have to sympathize with you
is not a good situation; it is humiliating.
So this is exactly what the case is with you. I have
put it plainly. I may even look hard to you, mm?
Because you come for consolation. But I cannot
console you because I never help any negative state.
This is simply ugly – drop it! Get out of it! Star t
moving and again singing, again dancing and again
fooling around. That will give you more positivity,
and only out of that will tr ust towards me arise.
Only loving people, people who are in love, will be
able to look at me, to connect them with me.
So start from this moment, mm? That’s exactly what
I mean – ’fooling around’. And right now you are
looking happy – just at the idea of it! (laughter)
[Another sanyasin says: I don’t know which way
inside is.]
Just allow it to happen. That question is irrelevant,
because inside is not any direction – neither north
nor south nor east nor west, neither up nor down.
And there is no way to it; it is already where we are.
It is not really a movement from ’a’ to ’b’. It is just
recognition, a remembrance. It is just awareness
arising in you and seeing the fact that you have
always been here – you had never left this space for
a single moment. In fact, you cannot leave it, there is
no way to leave it. You had just fallen asleep.
In the morning when you wake up, it is the same
place – the same room, the same bed in which you
had fallen asleep. From sleep to waking there is no
distance, no physical distance. You don’t travel it;
you don’t have to take a vehicle. When you open
your eyes you suddenly know you have been here
the whole night, although you dreamed of a
thousand and one things and in those dreams you
moved to faraway places. But even when you were in
your dream in faraway places, you were here in this
room, on this bed, under this sheet, under this
blanket. So when you wake up in the morning, you
don’t ask ‘How did I arrive in Poona from Peking?
Because I was dreaming of Peking.’ It was just a
dream – you never left the place. That’s how it is: we
are there; we are it, the inside. So it is not a question
of which way to move, from where to move, what
direction to take. All that is needed is an awakening,
a remembrance, and that is happening slowly. The
sleep is getting thinner and thinner, and when the
sleep gets thinner and thinner and you are just
hanging in between – a few dreams, fragments of the
dreams, are still floating around and you have also
started hearing sounds from the outside.... The
milkman is at the door talking to your wife and the
children are getting ready to go to the school, and
the wife is preparing the breakfast, and the sounds
from the kitchen, and even the smell.... Still
fragments of the dream are floating about – you are
neither awake nor asleep, just in between. That is
the situation where you are. And then this question
arises: now what to do? Which way to take? In what
direction to move? No, it is not a question of
direction – it is just opening your eyes. It is just a
remembrance.
It is happening! Just go on doing whatsoever you are
doing, because when it star ts happening that simply
shows that whatsoever you are doing is right. So go
on doing it. Go on digging in the same way and
sooner or later more awareness will become
available.
And there comes a moment when the eyes open and
you are no more asleep. But then you will know that
this is not a new space. It is the old space with a new
vision, the old space with a new awareness... a new
insight, but the space is the ancient one.
But things are going well – just continue. Good.

[A sannyasin tells Osho he is scared of him.]

Mm! That’s very good! That’s a good indication. When you become scared of me that means you are coming
close to me! Then only does one start feeling as if one will be burned. A master is a fire. You come close – first
it is warm, then it becomes fiery, but you cannot go back because that fire has a great magnetic attraction too.

In fact where can you find a place to die which will be better? So be consumed! Let this fire consume you...
and out of that is the resurrection. Out of that you become totally new. Out of that you become impregnable,
invulnerable.

This is the paradox: you have to be absolutely vulnerable to become invulnerable. You have to die to attain
deathlessness. You have to go through fire to become real gold.

You need not be afraid: only that which is not true will bum – that which is true will remain. Truth cannot be
burned, only the false, but we are too attached to the false, hence the fear. The ego will be in danger. You will
not be in danger but because you think you are the ego, the fear arises. Just a little detachment from the ego is
needed.

I am going to destroy the ego... and it is good that it is destroyed – the sooner the better – because only when
it is destroyed will you be able to see who you are.

The ego is very very ordinary and the being is tremendously extraordinary. The ego is just a shadow, it is not
really you: it is a reflection in the mirror. I am going to destroy the mirror and the reflection will be destroyed
but you are not going to he destroyed at all.

But it is natural, mm? – when somebody hits the mirror and the mirror is falling into pieces, you will see that
you are falling into pieces because your image will be falling into pieces. But only later on when the mirror
has fallen down on the ground into pieces – your image has disappeared – suddenly you find that you are still
there; you are not your image!
OSHO
 THE MASTERS OF
GURDJIEFF
GURDJIEFF PRODUCT OF SUFI NISBET
LARS JENSENS
SWEDEN
The untold story of the Sufi
connection
In reality nobody really understands
I
much about the signification of the
teaching and the life of Gurdjieff. The
teaching of Gurdjieff is a mystery, which
you can never really understand, unless
you know the specific orders under which
he was acting.
If you want to come close to Gurdjieff and
understand his teaching you have to
follow in his footsteps and meet the
people that did know him. You have to
listen to the voices from those who really
did know him and understood him and
from whom he learned the teaching.
Gurdjieff was one of the very first
westerner that really tried to absorb the
mystery of the east. He had many
contacts with Sufis of various orders. At
one occasion he met Shaykh Abdullah of
the Daghestani Naqshbandi Sufi lineage. It
is told that during this meeting they
prayed together and after the prayer
Shaykh Abdullah read some holy texts
from the Qur'an. After he had finished
reading, Gurdjieff approached him and
told about his inner experience. According
to the Naqshbandi Haqqani Sufi Order the
following dialog occurred between them.
Gurdjieff said:
“As soon as you finished the prayer and
began to recite (the Surat Ya Sin from the
Holy Qur'an), I saw you come to me and
took my hand and we were transported to
a beautiful rose garden. You told me that
this garden is your garden and these roses
are your murids (adepts), each with his
own colour and perfume. You directed me
to one particular red rose and said, ‘That
one is yours. Go smell it.’ As I did, I saw
the rose open and I disappeared within it
and became the rose. I entered its roots
and they led me to your presence. I found
myself entering into your heart and
becoming a part of you.
Through your spiritual power I was able
to ascend to the knowledge of the power
of the Nine Points. Then a voice,
addressing me as `Abd an-Nur, said: ‘This
light and knowledge have been granted to
you from the Divine Presence of God to
bring peace to your heart. However, you
must not use the power of this
knowledge.’ The voice bid me farewell
with the salutation of Peace and the vision
ended as you were finishing the recitation
from the Qur’an”
Sheikh Abdullah replied:
“Surat Ya Sin was called ‘the Heart of the
Qur’an’ by the Holy Prophet and the
knowledge of these Nine Points was
opened to you through it. The vision was
by the blessings of the verse: ‘Peace! A
Word (of salutation) from a Lord Most
Merciful!’ [36:58].
“Each of the Nine Points is represented by
one of nine Saints who are at the Highest
Level in the Divine Presence. They are the
keys to the untold powers within man, but
there is no permission to use these keys.
This is a secret that in general will not be
opened until the Last Days when the
Mahdi appears and Jesus returns.
This meeting of ours has been blessed.
Keep it as a secret in your heart and don’t
speak of it in this life. ‘Abd an-Nur,’ for
that is your name with us, you are free to
stay or go as your responsibilities allow.
You are always welcome with us. You
have attained safety in the Divine
Presence. May Allah bless you and
strengthen you in your work.”
So according to the above statement
Gurdjieff was one of the flowers in the
garden of the Sufi adepts. So if you want to
understand Gurdjieff you have to
understand the secrets of the Sufi mystics.
Because these two are very closely linked
to each other and if you understand the
Sufi mystics you will also understand
Gurdjieff.
However all that was said in Gurdjieff's
books of the meeting with Shaykh
Abdullah was that he met some saints in
Damascus and Baghdad with no mention
of names. Gurdjieff did not get permission
to explore all secretes and powers of the
Sufi masters. So Gurdjieff did not pass all
his inner wisdom to his followers. He
could not speak directly of it, since these
were his orders. It remained a secret in
his heart, as he had promised.
In the book “The teachers of Gurdjieff”,
the author Rafael Lefort, travelled to
many places in the Middle East to meet
the masters of Gurdjieff. During one of his
travels he arrived in Jerusalem to meet
another Naqshbandi Sufi master named
Sheikh Hassan Effendi, who also had
been one of the masters of Gurdjieff. He
wanted to put some question to the
Sheikh about Gurdjieff (in order to
understand the teaching of Gurdjieff), so
he sent a letter to the Sheikh, in which he
told that he wanted to meet him.
According to the book the following
interaction accord between them:
“It went several days until a messenger
brought me a reply. It said in English:
“You wish to see me, but what prompts
you to suppose that I want to see you?” I
had discovered by this time that this is a
classic Sufi technique by which means Sufi
discourage random enquires by off-
putting rudeness. I replayed, ‘My desire to
add to my knowledge prompts me.’ Back
came the replay, ‘Can you use knowledge?’
I replied, ‘Not yet, but I aspire to.’ The
answer, ‘Come to the Zawiyah at
sundown.’ I went.
could Gurdjieff stay with the Sufi Sheikh
for almost 20 years only to learn how to
breathe? Everyone is breathing naturally
and by automatic, then why do you have
to learn how to breathe?

HOW TO BREATHE? Taoshobuddha, a Sufi Sheikh of our

time writes in his book “Meditation – the
way to self-realisation”:
Hassan Effendi was sitting in the shade of
an orange bush in the courtyard. A
“I have heard a short conversation
disciple sat behind him and to his left. The
between Buddha and a philosopher of his
Sheikh was obviously a man of very
time.
advanced age, yet his face was smooth and
unwrinkled, his eyes penetrating and his
‘I have heard that Buddhism is a doctrine
hands firm and rough. He wore a white
of Enlightenment. What is your method?
Saudi robe and the pink golden headdress
What do practise every day?’ asked the
of the Naqshbandi Order. He politely
philosopher. ‘We walk, we talk, we eat, we
enquired as to my health and fell silent. I
wash ourselves, we sit down…’ responded
broached the object of my quest.
Buddha! ‘What is so special about that?
‘Know my friend’, he replied, ‘that I am a
Everyone walks, talks, eats, washes, and
teacher of my Order, not a stimulus for
sits down…’ responded the philosopher.
your imagination or an oracle for the
credulous. You comb the world looking for
‘Sir, when we walk, we are aware that we
the teachers of Jurjizada, and here sits one
are walking; when we talk we are not only
of them; yet it will profit you little to pose
aware of the walking instead we are also
me the questions that are flooding you
listening to what we talk…When others
mind.
walk, eat, talk, wash, and sit down, they
are generally not aware of what they are
I taught Gurdjieff to breathe. I say this
doing. You do everything unconsciously
and you burst into a flood of how’s, why’s
without any awareness. That is why after
and if’s and but’s and can I teach you? The
locking the door you wonder if you really
answer is, I can but I will not.’
locked the door. And you go check. This is
to live in forgetfulness.’ In meditation,
‘May I ask, Sheikh, why only breathing?’
mindfulness is the key.”
‘Only! Only! Stupid question! More stupid
than to have asked why or how.
So from this insight you can learn that it is
not important what you do, but how you
Do you think that learn to breathe
do it. Everyone breathes, but nobody is
correctly is easy?”
aware of the breathing process going
So our friend Rafael, the author of the
on. You are not aware of it, and you are
book, could never understand the
not aware of other things you do either.
teaching and wisdom of the east. How
You are not conscious of this moment,
instead you think of yesterday or
worry about tomorrow. Your thoughts
go to other things, instead of being aware
of what you are doing at the present.
Never are you fully here and now. You are
not really aware of what you are doing;
your thoughts are elsewhere. That’s why
Gurdjieff stayed with the Sufi Sheikh for
almost 20 years only to learn how to
breathe. This learning Gurdjieff revealed
to the Western world as ‘Crystallization.’
So awareness is the key in meditation. You
should be aware 24 hours of the day, not
only a few minutes while you are trying to
mediate. If you are unaware for 24 hours
of the day then how can be aware when
you sit for meditation? Mind is used to
follow its own habits, from birth until
now. So it is very hard to change the
mind’s direction all of a sudden. It takes
certain effort and time as well. It is not
enough to meditate only for few minutes
of the day under such a situation.
However once you are aware then you
need not meditation. Instead meditation
becomes spontaneous. Meditation
happens of its own. How can the mind be
stilled and aware for a short while? It can
happen only because you are practising
mindfulness. If the mind is not aware then
all efforts for meditation prove futile.
So you should be aware all 24 hours of the
day. The awareness during the whole day
is the key to your success in mediation in
the night.
That’s why awareness and mindfulness is
so essential in the spiritual teaching. We
should be awake and aware.
Gurdjieff's teaching focused on the need
for awakening from sleep. Full awakening,
for him, meant development or
“crystallisation” of what he called
“higher-being bodies”, spiritual bodies
made of finer energy-matter than the
physical body, which can survive its death.
In reality true awakening is even above all
bodies made of astral and causal matter;
we have to arise to the level of soul. We
have to be aware at level of soul. The final
goal is to be a Conscious co-worker of the
Divine Plan, who is conscious, at all time
and at all levels.
This teaching is universal. All saints have
taught that man shall awake from his state
of unconsciousness. They all used their
own terminology according the time and
language. So Gurdjieff called this
awareness or consciousness as
‘crystallisation.’ Buddha called it
‘mindfulness’. In Tibetan Buddhism and
the ancient religious tradition of Tibet it is
known as ‘Bön’- rigpa (naked
awareness). Kabir called it Surat
(attention, the outward aspect of the
soul). The same awareness is also
practiced as constant remembrance in the
Sant Mat and Sufi traditions.
They all spoke with one opinion. So, all
saints have told us that we must be aware
24 hours of the day. If you are not aware,
you will miss the moment of now and you
are not fully living. Only if you are aware
you are fully alive.
You can only become aware by doing it
practically, not by speaking about it or
asking question about it. Our friend Rafael
(the author), who searched for the
masters of Gurdjieff, would surely object
with an intellectual question: “How can I
learn if I do not ask?” You learn by doing
and not by asking. You can never learn
swimming if you do not enter into the
water. Some knowledge is good, but if you
don’t go beyond it, it will be an
obstruction to your spiritual development.
This is one of the many secrets of the east.
This is the wisdom of the soul.
The sun rises in the east, and the wisdom
also comes from the east. However the
west never seems to really understand the
mystics of the east, since the wisdom of
the east is beyond the wisdom of the
intellect. In the same way, west may never
understand the true signification of
Gurdjieff, because he had become a part of
the eastern mystery.
these happenings occurred as told here,
but I let you, dear reader, make the
conclusions of your own, about the
meaning of these meetings. The people
from west always want to have everything
explained from the level of intellect and
arguments, but I will leave you dear
reader with your own impressions and
conclusions.
Let the mystery enter into your soul and
try to figure it out by your own effort. Let
the answer arise from your own heart,
only for once, otherwise you will never
understand Gurdjieff and the mystery of
the east.
A Sufi speaks with the silence of the heart.
It is the language beyond the level of
intellect. You can only listen to it at level
of your own heart.

I have no insight of my own, whether

NOTE:

Lars Jensen is a beautiful being with total sincerity and dedication

for inward journey. He is one of those few
who are on the borderline. Any moment he
can dissolve in the unknown.

Despite the fact that the native language of

Lars is Swedish he contributes regularly to
‘Meditation Times’. Also he attends weekly
meditations of Taoshobuddha on skpye
every Saturday, Sunday and Tuesday every
week. Also he records these meditations
talks so that these talks can be made
available for wider listeners.
CHIEF EDITOR
A
Buddha is the flowering of consciousness. To
him this flowering is meaningful and sublime.
Once the flower is blossomed its fragrance spreads.
It does not matter whether the flower adorns a
bouquet or wreathe or a wedding garland or
anything else wherever the flower is its beauty and
fragrance is the one that works. This beauty and the
fragrance that surrounds the flower is its
consciousness because it transforms. A flower is a
smile as its presence brings joy to sadness. That is
why I say a flower transforms. This beauty and
fragrance is the bliss of the flower and is the
outcome of inner oneness. However the flower is
delicate, fragile and short lived. Thus comes thus
goes.
This is buddhahood. A Buddha blossoms. Spreads
beauty and fragrance wherever he is or whatever he
does. Then nothing matters except the sharing of
this flowering. Whatever path, masters or anything
else he does or shares it is his inner blossoming,
onenesss or bliss. His presence becomes contagious.
His life is benediction so too is his death. He is never
born never dies.
You asked if a Buddha is a rebel. Yes indeed a
Buddha is a rebel. Before I go into this question it is
important to know WHAT a Buddha is. Yes I did not
say who is a Buddha? Instead I said what a Buddha
is. First let me rephrase the question.
Never ask who is a buddha. Ask what is a buddha?
And how is a buddha? From language point this
seems absurd. But this is how the question should
be asked. Never ask who is a master or who is a
buddha? Because master is not a person! Master is
not a person. Master or a Buddha is a state of
awareness. Then how can you ask who is a master.
Sufis say master is Roohani Meraj-- inner state of
emptiness – or awareness. For this you have to ask
what a master is.
Masters have used many ways to explain the role of
a master. His effort is to wake you from your deep
slumber. Master is one who wakes you up. Let me
take a Zen koan. One master called his disciple.
Kokushi called his disciple Hoshin At the voice of
the master Hoshin responded, ‘yes master.’
Again Kokushi called “Hoshin” Second time again
Hoshin responded saying, ‘yes master.’
Third time when Kokushi called, “Hoshin”
And Hoshin responded saying, ‘yes’
Kokushi said, “Hoshin I need to ask your forgiveness
for calling you again and again.”
Sufis and Zen have unique way of explaining subtle
matters.
Man is in a state of deep slumber. It is not proper to
call sleep either. It is unconsciousness. It matters
not how many times you call; the sound never
crosses the veil of slumber. Man is in his dreams. No
noise can really wake him.
Buddha is one who wakes you up from your
slumber. Buddha is one who shatters your dreams;
and brings you to a state of total wakefulness. This
is difficult. Not only difficult but the disciple thinks
master is disturbing his sleep. So there is
resentment. That is why Kokushi asks for
forgiveness.
Certainly the work is difficult. And disciple feels
master is constantly disturbing. To receive any help
form the master the disciple has to be ready. Sufis
say master appears when disciple is ready. You
should not even ask what a master is; instead you
should explore how to be a disciple.
When the buddha wakes you, resentment is
necessary. His effort is to hit your ego and keep you
awake so that wakefulness becomes your nature. It
seems Hoshin is not a disciple as yet that is why
master has to ask for forgiveness. When someone
tries to wake you from ordinary sleep you feel the
person is your enemy not the friend. Sleep is good.
Maybe you are dreaming. And want dream to
continue. You want to sleep longer. And this man is
constantly disturbing you.
Mind means laziness. That is why you do not like
anyone who tries to wake you. You like the one who
consoles you, put you to sleep and sing for you. You
want consolation not truth. In this world of
consolation you will find ninety-nine percent
masters who are ready to fulfill your desires. This is
simple demand and supply, law of economics. If
thousands of people want consolation someone will
be ready. Look at yourself. For how long you are
going to your place of worship! Praying ardently!
Doing yagnas! Chanting scriptures! Following
various priests! What inner change has all this
brought to you? Are you getting less angry? Are you
more loving? Have you grown in awareness? Omar
Khayyam says, “What shall you gain O fool by
talking about those who are full of bliss?”
Another yardstick, in the last decade; churches,
temples have mushroomed. More and more Yajna
and religious activities are taking place on a daily
and weekly basis. Has all this made your life any
better? Are you really more religious? If it is not so,
then certainly your approach is wrong. You have to
investigate. Only then a new enquiry can begin.
A real master will not console you. Anyone in whose
presence your sleep or unconsciousness grows will
not help you in any way. Master will shake your
basic structure on which you are standing.
One of Jesus’ statements is, “People say I brought
peace into this world. But no! I say to you I came
with a sword.” This statement has just put
Christians into trouble. On one hand Jesus says, if
someone hit you on one side of your cheeks then
turn the other side towards him. Now he says he has
come with a sword. What kind of sword is this? If
you try to understand the message of master
literally, as usually happens, you are bound to ben
trouble. Jesus’ sword has nothing to do with the
sword you see hanging from the waist of a soldier.
Jesus’ sword is that of a master. It is invisible. It will
kill you as you are without any drop of blood. Only
then you can be resurrected. It will chisel out the
superfluous in you. It will burn your impurities so
that gold may shine.
You would certainly have heard the name of Italian
sculptor Michelangelo. He used to visit a shop quiet
often. At the back of this shop there was a huge
piece of marble. For years it remained lying
uselessly. One day while cleaning the shopkeeper
decided to throw that piece of marble. When
Michelangelo heard of this, he asked for that piece
of marble. The shop owner felt grateful that at least
someone wants that piece of marble. So he arranged
to get that piece to Michelangelo’s home.
Few years went by, and then one day Michelangelo
asked the shop owner to visit his place as he wanted
to show him something. The shop owner went to
see what Michelangelo wanted to show him. It was a
beautiful sculpture of Jesus and Mary. Jesus’ body
when taken down from the cross lies on the lap of
Mary. No one can imagine the beauty and splendor
of this sculpture – Jesus lying with his head resting
on Mary’s lap. Tears began to flow from the eyes of
the shop owner. Michelangelo told him it was the
same piece of useless marble behind his shop. The
shop owner could not believe his eyes. He asked
Michelangelo how he did that. Do you know what
Michelangelo told him? The sculpture was in the
piece of marble. But it was hidden. I could see. To
you huge piece of marble was useless. All I did was
chisel out the superfluous marble that was hiding
the beauty of the sculpture. This reply is that of a
master.
Every master has to chisel out the superfluous in
you. This is the meaning when Jesus says he has
come with a sword. You cannot understand the
words of masters in their dictionary meaning. You
have to know the art of decoding the message of the
masters. When a Buddha uses his chisel on you
resentment is bound to be there. And without this
chisel there can be no transformation. He has to
chisel out all that is superfluous in you. This makes
him a rebel. The society that survives on the
ignorance and unconsciousness of the man resents
the advent of a Buddha. Buddha gives you vision.
And when you have vision then you can see. And
once you are awake nothing will imprison you. This
is the resentment. Hust as when everyone is healthy
no one will bother a doctor.
Everyone talks of health. Seminars are held. You
have to pay heavy amount to attend to these
sessions. All these give you a feeling and you think
that you are feeling healthy. In reality none of these
want you to be healthy. If you are healthy in the
process then by and by all will be healthy and soon
there will be no one to attend. There is a conspiracy.
Give them a feeling of wellness. Never give then the
secret. Today one company promotes a new health
product. Then after sometime a new counter
product is advertise. And healthy business goes on.
If you expose this you are bound to be a rebel.
A Buddha exposes all this. The society is against
him, the polity is against him. Every Buddha is
rejected during his time and after him all those who
have once criticized him carry business in his name
and set up organizations. Now the Buddha is no
more alive. His words can be manipulated to suit
the business. A Buddha is bound to be a rebel and a
threat to this organizational set up.
Every Buddha has to carry a sword ten. He wants to
wake you. A buddha is your death as you are. And
he is your resurrection as well. Such a person will
appear to be an enemy. And your sleep is very old.
Your sleep is not your ordinary sleep. That sleep
contains your greed, lust, anger, attachment, love,
hate, jealousy. The roots of these are deeper. Master
has to be careful while waking you. He not only
wakes you, instead he has to destroy all roots and
old structures before something can be poured into
you.
Remember when you wake up from your slumber,
not only your world will vanish, all that you have
known as God in your sleep and dream state will
also shatter. What is the significance of all that you
have known in a state of unconsciousness? Neither
your businesses will remain nor your temples. If
your state of unconsciousness is wrong; then all that
you have done or known in that state will vanish. So
when a master takes away your sleep he will take
away everything that comes out of this. All your
understanding of religion, Moksha, scriptures is
wrong. In Bhagavad-Gita, Krishna shatters
everything, all structures on which Arjuna’s life was
based. He asked him to abandon all religions and
ritual and come to him alone.
SARVA dharmaan parityaijya
Maam ekam sharanam vraja
Aham twaam sarva paapebhyo
Mokshayishyaami maa shucha!
“Abandoning all religions and rituals of body mind
and intellect come to me. I shall liberate thee of all
sins of thy mortal existence.”
Only a buddha can say this. What is the religion of
body mind and intellect? Body follows rituals. This
is gross. Mind follows Gyana. Krishna tells Arjuna to
abandon all dharma through meditation; and come
to me alone while in a state of meditation, and stop
worries. Then I shall liberate you from all sins.
To renounce implies severing all connections with
your existing structure and understanding. Only
then is there a possibility that you may not fall again
into this state of identification with outer envelops
of matter around us.
This is what happens when you go in the company
of a buddha. If in his company you still remain as
you were? If your original religious structure
remains; you are in the company of a counterfeit.
Krishna’s statement explains the role of a master
who has the capability to transform you.
Religion is blind man’s stick. He uses stick to feel.
Scriptures happens in state of consciousness
beyond human understanding. To understand the
message of scriptures your level of consciousness
has to undergo transformation. In the company of a
master all your religions, religious belief everything
will vanish.
To be in the company of a master requires great
courage. And to stay with a master when he starts
using his sword of many dimensions requires even
greater courage. People come and run away when
their sleep is being hammered. In Bhagavad-Gita
you see how many times Arjuna gave arguments to
escape from what Krishna was doing. But in front of
a master like Krishna all his arguments prove futile.
People remain pleased when you do not destroy
their structure! Or deepen their slumber! A Hindu is
allowed to remain a Hindu! But the moment you
start shaking, trouble starts; society does not want
its structure to be shattered.
Jesus was not crucified unnecessarily. Socrates was
not poisoned just like that. Jesus was crucified
because he was waking people from their slumber.
You are so restless, and troubled that you want a bit
of comfort. And when someone wakes you up
resentment starts from organized traditions. Jesus
was crucified by the organized traditions, not by the
criminals. So was Socrates. If you really understand,
the entire search of the world is the search of
slumber; so that you can forget your agony.
Someone finds in wine, others find in music, next
one finds in sex. Still more find in meditation or
religion.
With this understanding old will vanish and you are
reborn, resurrected. This new state is Moksha. Not a
dream seen during sleep. When you wake up from
your slumber then whatever is in front of you is
God. When you wake up then your state of
awareness is your prayer. Prayer is the state of your
wakeful awareness. Not that which you utter in
deep sleep.

A buddha will wake you. He will break your
structures and states of intoxications. He will take
away your bhajans, your mantra, in fact all religions
of body, mind and heart. You will have to wake from
your slumber. Only then you will know who you are.
Or what is your potentiality.
Now the Zen sutra! It is indicative of the way of a
master. Certainly the disciple would have known
what the master is doing.
Yes indeed a Buddha is a rebel. And this rebelness is
his beauty. This rebelness is transforming.

Only this much for now! So long then to you!

And you will grow.... Growth is very easy if we allow it to happen, and the
way to allow it to happen is to be joyful, cheerful. Growth happens in
laughter... growth happens in innocence. Growth happens when you are
dancing and singing. When you are moving, your spirit moves too. When
you are not moving, your spirit also gets stuck.

Spiritual growth is just like a shadow: if you dance, it dances; if you

become sad, it becomes sad; if you laugh, it laughs. So let laughter be
your goal. Mm? – that is the virtue to be learned. Never be sad! Let there
be a thousand and one reasons to be sad, but don’t be sad; find a way to
be happy and to laugh. And if one is insistent, one can find something to
laugh about and something to be happy for in every situation.

It is only a question of our choice. The world consists of both things: of

bliss, of misery. If you want to choose bliss, it is available; it is only a
question of choice. You have to just shift your awareness and it is there.

So if sometimes you find some cause to be unhappy, immediately start

looking for something to be happy about; there is no reason to be
unhappy, and you will always find something to be happy about. I have
never seen any situation in which something cannot be found.

OSHO
 hjarae< sal nrigs ApnI benUrI pe raetI hE,

bfI muiZkl se haeta hE cmn me< dIdavr pEda kae$.

Thousands of years humanity laments over its saga of misery, misfortune, and agony!
Only then somewhere Totality assumes the form
as someone to resurrect the human consciousness!

Only then an Osho assumes a form

to visit the planet!
As this month celebrates the advent of this mystic whose
consciousness and understanding of life’s essence shook the
shallow roots of this century? I am delighted that I am the
part of this celebration. I am delighted that I walked hand in
hand with such consciousness!
T
o commemorate this event I will take you
through the totality of this consciousness.
Consciousness is total. We as human
beings exhibit it only in fragments. Very
rarely a master who attains to inner oneness
exhibits the consciousness as ‘summon bonum’.
As a child of rebellious nature his rebellion was
against the morbid rituals and seed that have been
destroying the entire crop of human beings.
Vivekananda called for 100 men to change the
destiny of human consciousness. Osho created not
only 100 instead such in hundreds to create a new
man. With is Samadhi Osho dissolved into his
lovers and disciples. And not only that instead has
now become the part of the consciousness all
those who are chosen for the new vision of
humanity.
During his life time Osho spoke on almost all the
paths, and Masters. In fact he infused a new life
into scriptures. Made them alive, pulsating with
new life force! Also brought back the master from
great beyond forgotten.
Be it a Rumi, a Bahauddin, Rabia, All Hillaj,
Junnaid, Bayzid he spoke of these masters their
teachings. The teachings that were the copyright of
a few were made available to the wider
community. Who are we to chose or decide a
particular path for someone. He gave freedom to
the aspirants to choose the path on one’s
own. Many came out of this tradition
and many travelled along this path as
well.
Pythagoras, Heraclitus whom humanity
never brought in the category of mystics.
Osho revealed their true ‘beingness’.
‘You can never enter the same river
twice’, who ever considered this worthy
of mention. Osho infused a new life into
this and thus made a new tool for
transformation.
Buddha, Mahabir, Kabir, Shankar,
Narad, Nanak, Bodhidharma, Gurdjieff,
so many masters that Osho gave a new
life.
Ancient, medieval, and modern master
Osho spoke. He exposed the hypocrisy of
the systems, religious custodians and politicians. A
fearless Osho exposed all these collectively and
individually as well.
Below I will take a few diversified excerpts from
the talks of Osho.
A view of Osho Birthplace Kutchwada
BUTEI, THE EMPEROR OF RYO, SENT FOR FU-
DAISHI TO EXPLAIN THE DIAMOND SUTRA. ON
THE APPOINTED DAY FU-DAISHI CAME TO THE
PALACE, MOUNTED THE PLATFORM, RAPPED ON
THE TABLE BEFORE HIM, THEN DESCENDED
AND, STILL NOT SPEAKING, LEFT. BUTEI SAT
MOTIONLESS FOR SOME MINUTES, WHEREUPON
SHIKO, WHO HAD SEEN ALL THAT HAD
HAPPENED, WENT UP TO HIM AND SAID, "MAY I
BE SO BOLD, SIR, AS TO ASK WHETHER YOU
UNDERSTOOD?" THE EMPEROR SHOOK HIS HEAD
SADLY. "WHAT A PITY," SAID SHIKO. "FUDAISHI
HAS NEVER BEEN MORE ELOQUENT." TRUTH IS.
scriptures, he no longer has any eyes to look at the
reality. Lost in words, verbalizations, his vision is
clouded. He cannot see that which is. The more
you are clouded by your thinking, the more you
are a mind, the more you will be able to ignore the
truth. Nothing like knowledge is needed -- only
innocence, a childlike innocence. Vulnerable,
open.... Not trying to know. In the very effort to
know, there is violence. In the very effort to know,
you have trespassed reality. In the very effort to
know, you have become a voyeur. You have
attacked reality; you are trying to rape reality.
That's why I continuously say science is a rape on
reality. The word 'science' comes from a root
which means 'to know'. Science is knowledge.

It simply is, Nothing can be said about it. And

all that can be said about it will falsify it.
There is no need for any explanation.
Unexplained, utterly immediate, truth is. It
surrounds you. It is within you, without you.
There is no need to come to any conclusion
about it. It is already concluded! You are in it.
You cannot be without it. There is no way to
lose it. There is no way to become distracted
from it. You may be fast asleep, unaware, but
still you are in it. So those who know truth
know well that philosophy is not going to
help. The more you try to know about truth,
the more you become asleep. The very effort
to know leads you astray. Truth can be felt
Religion is not knowledge. Religion is love. The
but cannot be known. When I say it can be felt, I
word 'religion' comes from a root which means
mean you can be present to it, it can be present to
binding together -- falling into love, becoming one.
you. There is a possibility of a meeting. There is a
possibility of becoming one with it. But there is no
Truth is felt. It is a lived experience. So whatsoever
way to know it. Truth cannot be objectified. You
can be said about truth will be untrue. Just because
cannot put it there and see it. You cannot hold it in
it has been said, it becomes untrue. All that has
your hand and see it. You cannot examine it from
been said up to now, and all that will be said in the
the outside -- only from the inside, only by
future, has nothing to do with truth. There is no
becoming one with it, can you feel it. Feeling is the
way of expressing it. Truth is very elusive. You
only knowledge possible. Hence, those who know
cannot catch hold of it in words. You cannot catch
say: Love is the way. Knowledge is a sort of
hold of it through the mind. Mind goes on missing
ignorance. The word 'ignorance' is very beautiful.
it, because the very functioning of the mind is anti-
Split it in two -- it becomes 'ignor-ance'.
truth. The functioning of the mind is non-
Truth can be ignored. That's what ignorance is;
existential: it functions in that which is not, either
otherwise, truth is already present. Ignorance is
in the past or in the future. The past is no more,
nothing but ignoring the truth which is already
the future not yet, and the mind only functions
there. And a man of knowledge becomes more
either in the past or in the future. In the present
ignorant, because the more he thinks he knows,
there is no mind. If you are herenow, suddenly you
the more he becomes capable of ignoring that
have slipped out of the mind. How can you think
which is. Lost in his theories, dogmas, creeds,
herenow? Thinking will take you away from the
herenow.
A single thought, and you are thousands of miles
away from here and now. In the here and now
there is no possibility, there is no space for
thinking to arise. Mind functions in the non-
existential, in the fictitious, in the imaginary. Mind
is a faculty of dreaming -- it is a dream faculty!
Truth is not known by mind; that's why I say it is
not known at all. Truth is felt by the heart, by your
totality; by you, not by your head; by you as an
organic unity. When you know truth, you know by
the head and by the toes; you know by your bones
and by your guts; you know by your heart and by
your blood; you know it by your breathing -- just
by your very being. Truth is known by being. That
is the meaning when I say truth is felt. It is an
experience.
I have heard: A monk asked Joshu: "What is the
Buddha?" "The one in the hall." The monk said,
"The one in the hall is a statue, a lump of mud."
Joshu said, "That's so." "What is the Buddha, then?"
asked the monk again. "The one in the hall," said
Joshu. Now what is this Joshu trying to do? He is
saying: "Your question is absurd. Because you are
asking an absurd question, I am answering it in an
absurd way. Your question is stupid, and there can
be no intelligent answer to a stupid question." He
is trying to show to this monk that the very
question: What is the Buddha? is nonsense,
because there is no way to say anything about the
Buddha. It is an awakening. It is an experience. It
happens within you. You cannot read it through
the scriptures, and you cannot ask those who have
come to know it. The only way is: you have to go to
it; you have to allow it to happen. In the Buddhist
terminology 'Buddha' is equivalent to 'truth'. They
don't talk much about truth; they talk much more
about Buddha. That too is significant, because
when you become a Buddha –
'Buddha' means when you become Awakened --
truth is, so why talk about truth? Just ask what
awakening is. Just ask what awareness is --
because when you are aware, truth is there; when
you are not aware, truth is not there. So the basic
and real question is about awareness. But that, too,
cannot be asked and solved. One has to become
aware -- there is no other way. A disciple asked a
Zen master, "If someone were to ask me a hundred
years from now what I thought was your deepest
understanding, what should I say?" The master
replied, "Tell him I said: This is it!" Now what type
of answer is this? -- This is it!
He indicated to the immediate reality: This.
Vedanta, the greatest philosophical effort in India,
talks about 'That': TATWAMASI Swetketu -- That
art thou, Swetketu. Zen people talk about 'this'.
Certainly their understanding is deeper -- because
'that' is again in the future, far away; 'this' is
present. This is that. This shore is the other shore.
This life is the only life, and this moment is
eternity. If you can live this moment, if you can be
here this moment, then everything takes care of
itself. Then you need not be anxious. Then there is
no need to ask -- before you ask, the answer is
delivered. The answer has been always there, but
we are not aware. So the whole effort of Zen is how
to bring awareness to you.
Man is as if asleep. Man lives in a stupor -- moves,
works, is born, lives and dies, but almost fast
asleep, snoring. Man's mind is very dull. Mind is
dullness. Mind has no intelligence in it. There has
never been an intelligent mind. I don't mean that
there have never been intelligent people; there
have been intelligent people, but there has never
been an intelligent mind. Intelligence is something
that comes when mind is dropped. Mind is never
original, never radical.
Mind is always orthodox. Mind is always
repetitive, mechanical; it functions like a robot. It
goes on repeating the same thing again and again.
It is like a computer: whatsoever you feed into it, it
goes on chewing it again and again. Have you
watched your own mind and its functioning?
Nothing new ever happens to it. Nothing new can
happen to it. And because of it you remain
oblivious of all that is happening all around you;
you go on ignoring it. You are too much attached to
this mediocre, stupid instrument. It is good to use
it; it is good as a reservoir, as memory; it is good to
keep records -- but it is not a way to see into
reality. It has no eyes. Mind is blind like a bat. It
has no eyes.
Mind can never be intelligent -- only no-mind is
intelligent. Only no-mind is original and radical.
Only no-mind is revolutionary -- revolution in
action. This mind gives you a sort of stupor.
Burdened by the memories of the past, burdened
by the projections of the future, you go on living --
at the minimum. You don't live at the maximum.
Your flame remains very dim. Once you start
dropping thoughts, the dust that you have
collected in the past, the flame arises -- clean, clear,
alive, young. Your whole life becomes a flame, and
a flame without any smoke. That is what
awareness is. Consciousness without thinking:
that's what awareness is. Being alert and with no
thought. Try it! whenever you see thinking
gathering, disperse it! pull yourself out of it! Look
at the trees with no screens of thinking between
you and the trees. Listen to the chirping of the
birds with no chirping of the mind inside. Look at
the sun rising and feel that inside you also a sun of
consciousness is rising... but don't think about it,
don't assert, don't state, don't say. Simply be. And,
by and by, you will start feeling glimpses of
awareness, sudden glimpses of awareness -- as if a
fresh breeze has entered into your room which
was getting stale and dead; as if a ray of light has
entered into the dark night of your soul; as if,
suddenly, life has called you back.
Osho: Sudden Clash of Thunder – talks on Zen
stories
The Darkness Inside
[Note: This is a translation from the Hindi series
Shiva Sutra, which is in the process of being edited.
It is for research only.]
OM! I BOW DOWN TO LORD SHIVA – THE ONE
WHO IS SELF-LUMINOUS, DELIGHTING IN HIS
OWN BEING.
AND NOW, THE BEGINNING OF THE SHIVA
SUTRA!
CONSCIOUSNESS IS THE ATMAN, THE SOUL;
KNOWLEDGE IS BONDAGE. THE BODY IS THE
UNION OF RAMAN, NATURE AND RAMAN, THE
EGO, THE DOER. THE SPIRITUAL ENDEAVOR IS
RAMAN. ONE WHO APPLIES HIS TOTAL ENERGY,
FOR HIM THE WORLD EXISTS NO MORE.
Two ways exist of searching for the truth. One way
is that of the male – aggression, violence, the
scramble for power. Another is that of the female –
surrender, withdrawal. Science is the male path,
aggressive; religion is a female path, bowing down,
submissive. Make this distinction very clearly.
All scriptures of the East begin with a salutation to
God. This salutation is not just a formality; it is not
merely following a tradition or a convention. The
salutation is indicative of the fact that the path
ahead is of surrender. Only the humble will attain.
Those who are aggressive and full of ego, those
who wish to attain even truth by grabbing at it,
those with the attitude of conquering nature will
be defeated. They can possess the trivial, but that
which is so immense, so vast, can never be theirs.
They may succeed in grabbing the worthless, but
nothing meaningful can ever become part of them.
Hence, a scientist discovers all that is unessential,
but misses the essential. He succeeds in gathering
details about the soil, the stones, matter, but an
understanding of the soul and God escapes him. It
is like one attacks a woman passing by. One may
become successful in raping her, one may even
have her body in one’s control, but one can never
have her soul; one will never be able to win her
love.
So those who approach God aggressively are the
rapists. They may bring the physical body of God
under their control; they may dissect and analyze
nature manifesting all around, they may discover
some of its secrets, but the discover y will be as
trivial as someone attacking and raping a woman.
The man may succeed in securing the woman’s
body, but such an achievement is not worth a
straw because he won’t be able to even touch her
soul. And if the soul has remained untouched, the
possibility of love that is hidden within her, the
hidden seed of her love can never sprout. Her love
can never shower upon him.
Science is an act of rape. It is an assault on nature –
as if nature were some kind of an enemy, as if it
has to be conquered, defeated. That’s why science
believes in cutting things into pieces. Analysis,
destr uction; it believes in dissection.
If you were to tell a scientist, ‘The flower is
beautiful,’ he will immediately sit down and star t
pulling apart the flower, dissecting it, analyzing it.
He has no idea that in the very tearing of it into
pieces, the beauty of the flower disappears. The
flower looked beautiful in its wholeness, but when
divided into parts, it lost its beauty. Of course, in
doing the analysis the scientist can find out the
chemical elements contained in the flower; he may
show the substance, the minerals the flower is
made of. He may place them in different bottles
and label them accordingly. But he won’t be able to
say,” Here is a bottle which contains the beauty
once present in the flower,” because the beauty
will have disappeared already. By making an
assault on the flower, you will only come upon its
body, not the soul.
This is the reason why science doesn’t believe in
the soul – how can it? Even after making so much
effort, not even a glimpse of the soul becomes
available to science – it never can... not because
there is no soul, but because the scientist has
chosen a wrong method. The method he uses is not
the way to discover the soul. The very means
applied to its discover y is the means good for
finding the trivial. That which is of great value
cannot be attained through aggression.
You will be able to find the mystery of life only if
you enter through the door of surrender. If you
bow down, if you pray, you will be able to reach
the center of love. Courting God is almost as good
as courting a woman. One needs to approach Him
with a hear t full of love, gratitude and humility.
And there is no hurry! Any haste on your par t, and
you miss. A great deal of patience is required. Your
haste... and His hear t will be closed. Even rushing
things is an act of aggression.
Hence those who set out in search of God, their
life-style is contained in two words: prayer and
patience. So the scriptures begin with prayer and
they end with awaiting. The search therefore,
begins with the prayer.
The first line of this scripture says:
OM! I BOW DOWN TO LORD SHIVA – THE ONE
WHO IS SELF-LUMINOUS, DELIGHTING IN HIS
OWN BEING.
And now, the beginning of the Shiva Sutra! Let this
salutation penetrate deep in you because if you
miss the door, you will not be able to understand
me when I star t describing the palace. Push aside
the male within you, a little. Drop your aggressive
attitude a little. This understanding is not going to
come out of intellect, it is going to rise from your
hear t. This understanding will not depend on your
logic, it will depend on how much love there is
within you.
You will be able to understand this scripture; but
this understanding will not be the same as
following a mathematical problem. The
understanding will be similar to the one you have
from appreciating poetry. You don’t pounce on
poetry. You enjoy poetry leisurely, sip by sip, just
as you enjoy drinking tea. You don’t swallow it just
in one shot as if it were some kind of bitter
medicine. Rather, you relish its taste bit by bit; you
let its taste dissolve slowly.
In order to appreciate even a single poem you
need to read it over and over again... which is not
the case with a mathematical problem. You don’t
need to go over it again once you have understood
and solved it – then the problem is done with.
Poetry never ends, because the hear t is limitless.
The more you love, the more it unfolds.
That’s why in the East we don’t study scriptures –
we read them over and over. Scriptures can’t be
studied anyway. To study means: once you have
understood, you throw the book away in the
garbage. Now that you have understood it, what is
the need to go through it again. So you feel you are
done with it.
Patha, reading over and over means you will need
to go over this scripture savouring in unhurriedly
– reading and re-reading. Who knows how many
times, but knowingly or unknowingly, you’ll have
to repeat it in your different moods, in different
states of mind. Sometimes, when the sun is on the
horizon, or when night covers everything under its
darkness, when the mind is cheerful, or sometimes
when the mind is sad. You’ll have to enter this
scripture in different moments in different
conditions, only then by and by will its facets
become apparent to you. And yet it will remain
inexhaustible.
No scripture can ever be used up. The more it will
appear you have found what you were looking for,
the more you’ll realize there is much more left
undiscovered. The more you dive deep into it, the
more it grows deeper. No reader can ever exhaust
a scripture. Patha, means reading over and over
again – many times.
People in the West fail to understand this. It is
beyond them to figure out why people have been
reading the Gita for thousands of years. They
wonder, ”the same man reads the same Gita every
morning – has he gone crazy or something?” They
have no idea that the whole technique of patha,
reading and re-reading is to let the scripture
penetrate the heart. It has more to do with
enjoying the taste of it rather than understanding
it.
It is not even remotely connected with logic and
calculation. It’s main purpose is to dissolve the
distance between the reader and the text. The idea
is that eventually the text of the Gita and the
reader of it should merge into each other. That no
distinction be left between the Gita and its reader.
This is the feminine state. This is the way of
surrender. Keep this in mind.
So these sutras of Shiva can be understood if we
follow the path of humility. Let them sink in you.
Make no haste in arriving at a conclusion whether
they are right or wrong. As far as these sutras are
concerned, make one thing clear to you: it is not up
to you to decide of their rightness or wrongness.
How can you? One who is living in darkness, what
judgment can he pass about light? And the one
who has never known what it is like being healthy,
one who has always been confined to a sickbed,
how can he understand what it means to be
healthy.
One who has never been stirred by the feeling of
love – who has lived all along a life of hate,
jealously, enmity – he can, of course, read love-
poems, because he will follow the words easily:
nevertheless, that which is hidden in the words,
which is interwoven in the words, access to that
will always remain closed to him. So don’t be in a
hurry to judge what is right and what is wrong.
You simply imbibe these sutras – I am not saying
understand them – simply drink them, soak
yourself, absorb the whole taste of it. And if this
taste could help unfold the secrets hidden within
you, and if in the savoring of these sutras a new
flower may blossom within you releasing its
fragrance and making you realize even for a
moment your stinking life has disappeared
forever, and if with the kindling of a lamp inside,
you could come to recognize you are not the
darkness and if the sutras could create an impact
of a lightning inside you offering just a glimpse –
then this alone will cause the understanding to
emerge, it will not come through your intellect or
reasoning. Even a flash of experience will be
enough to cause the understanding to arise in you.
Hence, I say, treat these sutras with humbleness.
Secondly, a sutra means: the most concise,
quintessential, telegraphic. Each and every word of
a sutra is highly condensed. A sutra is never long
and elaborate, it is crystallized, encapsulated, very
small like a seed. Even if you wished to see, you
can’t find the tree inside the seed. You need
penetrating eyes – the kind of eyes which can see
the tree within the seed, which can see in the
present what future will be like, which can see
today what tomorrow will be, which can discover
the invisible in the visible – you require very sharp
eyes indeed.
You don’t have such sharp eyes yet. Right now you
will see nothing but the seed. The only way you
can see the tree is by sowing the seed. Only when
the tree will break open and sprout will you be
able to see the growing tree. These sutras are the
seeds. You will have to sow them in your heart. So
hold your judgment, because, if you reached a
premature conclusion about these seeds, you may
throw them away as trash.
Actually, there is not much difference between a
seed and a rock. In fact, sometimes, rocks are more
colorful, shining, beautiful, precious than seeds.
And yet there is a difference between the costliest
diamond kohinoor and a seed. Nothing will sprout
if you sowed the kohinoor. Regardless of how
costly the kohinoor is, the diamond is dead. No
matter what pr ice the fools may assign to it, the
stone is lifeless – just a corpse.
Irrespective of how ugly a seed may look, it may
not cost even a penny, but it contains life. If you
sow it, it can produce a huge tree and then one
seed can create millions of seeds. One small seed
can give birth to this whole universe, because a
single seed causes millions of seeds to appear, and
again one of these millions of seeds can create yet
other millions of seeds. A small seed can contain
the entire universe within.
So the sutra is the seed – you can’t be impatient
with it. Only when you have sown the seed in your
hear t and it has sprouted and flowered, will you
be able to know. Only then can you come to a
conclusion. The third thing – before we went the
sutras – is that, religion is a great revolution.
Whatsoever you have lear ned in the name of
religion has almost nothing to do with religion
really. Therefore, Shiva’s Sutras will surely startle
you. You will be scared, fr ightened too because
your religions will be shaken up. Your temples,
your mosques, your churches will simply collapse
if you understood these sutras. Don’t make any
effort to save them because even if they are saved,
you won’t get anything out of them.
You breathe in these places and yet you are as
good as dead. The temples are very festively
decorated but there is not a ray of festivity in your
life. There is plenty of light in your temples, but it
doesn’t eradicate the darkness from your life. So
don’t be afraid of these sutras, although they are
sure to put you in difficulty. Because Shiva is not
some kind of a priest! A priest’s language always
seems satisfactory to you. The priest is basically
interested in exploiting you, not in transforming
you. His interest lies in keeping you as you are. His
business is to see that you remain as you are –
sick, diseased.
I have heard. A doctor’s son returned home after
completing his education. The father had never
been on a vacation so he told his son, ‘I want to go
on a vacation for three months. In the meantime,
you carry on my practice. I have spent my whole
life earning money without a break. So now you
look after the business for a while.’
Having completed a world tour, he came back at
the end of three months. He asked his son how
things were going, the son replied. ‘Everything is
going just fine. You will be surprised, but the
patients you couldn’t cure your whole life, I cured
them in three months.’ The father couldn’t believe
his ears. He said, ‘You fool! They gave us the
business. I could have cured them too but then
how could I have paid for your education? Those
patients made it possible. I could have helped the
schooling of other children as well. You ruined the
whole thing!’
The priest likes you to be the way you are – sickly,
unhealthy. That’s what helps them r un their
business. Shiva is not a priest. He is a teerthankara.
Shiva is an avatara. He is the seer, the paigambara.
His words are like fire. Come near him only if you
are ready to be burned; accept his invitation only if
you are ready to disappear as you are. Because, the
new will be born only when you would cease to be
as you are. Not until you have turned yourself into
ashes, will the new life emerge. So keeping these
things in view, now try to understand each sutra.
The first sutra is:
THE CONSCIOUSNESS IS THE ATMAN, THE SOUL.
Although conscious we all are, yet we never come
to know the soul. If consciousness is indeed the
soul, then we should all have the knowledge of it.
We all possess consciousness, but what is really
the meaning of, ‘consciousness is the soul?’
The first meaning is: in this world, only
consciousness is yours. The word atman means:
that which is your own. Regardless of how much
the rest may appear to you as your own, it is alien.
All of that which you otherwise claim as yours –
friends, loved ones, family, wealth, fame, high
position, a great empire – it is all a deception.
Because one day death will snatch it all away from
you. So death is the criterion for deter mining who
is your own and who is the stranger. That which
death can separate you from, know that it didn’t
belong to you, and that which it can’t, was indeed
your own. This is how the ego finds its ways
through. Superficially it looks as though you are
doing service to others, but deep down it is your
ego that is being serviced by you. And the more
subtle the way of the ego becomes, the more it gets
out of reach. The others are unable to gauge it, of
course, but even you yourself fail to have a handle
on it. Others are deceived by you, of course, but
even you become the victim of your own
deception. Even you get lost in the enigma, the
puzzle, you create for others. We have created our
respective mazes with the intent and purpose of
befooling others not realizing that someday we
may ourselves be duped by it – and in fact we
already are.
So remember one thing: no one belongs to you
except your own self. The moment this
remembrance becomes crystallized within you
that consciousness is the being, that except
consciousness nothing else is mine – all the rest is
extraneous, disparate – the first ray of
transformation enters your life. With that, a
crevice appears between you and the society,
between you and your relationships. But the man
doesn’t want to take a look at himself. It is difficult
to talk such a look because it requires one to go
through a process that is extremely arduous.
One marwari businessman fell in love with a film
actress. It was undoubtedly an unusual happening
– a marwari businessman falling in love! Ordinar
ily, this kind of a person would always stay away
from love. But sometimes even the impossible
happens. He fell in love of course, but his was a
very suspicious mind., So he hired a detective in
order to keep an eye on the actress and find out if
she was of a lose character. He wanted to have this
in black and white before his proposing to her for
marriage.
The detective went ahead and did a lot of
investigating. After a week he sent his repor t. The
report stated, ‘The woman is absolutely clean,
innocent and without blemish. There is not a trace
of evidence which can place her character in
doubt, except that she has been seen in the last few
days moving with a suspicious looking marwari.’
The businessman himself was that suspicious
looking marwari.
The eye sees the other. Hands touch the other. The
mind thinks of the other. But you always remain in
the dar k. Your situation is similar to that of a lamp
– the light of which reaches all around except
underneath, except itself. That’s how you function.
In the light of your own lamp, in the light of your
consciousness, you wander around and look in all
directions; only one remains unknown, unseen,
and that is none other than yourself.
So the first sutra is:
CONSCIOUSNESS IS THE SOUL. Let this sutra
penetrate deep in your hear t. Your voyage to the
whole world is meaningless if you remained
unaware of your own self. If you earned
knowledge of all the rest but remained ignorant of
yourself, even the entire sum of that knowledge
will equal to nothing.
You may have seen the whole universe, scanned
the moons and the stars, but if you have failed to
see yourself you remain a stranger among all.
Because he alone can claim to have eyes who has
seen himself; he alone can claim to have attained
knowledge who has known himself. He alone is
purified who has cleansed himself in the self-
luminous consciousness. Consciousness alone is
holy, purifying. Except consciousness, there is no
other holy place for pilgrimage. Consciousness is
your innate nature. You have not been away from
it even for a moment. But the fact is, it is dark
underneath the lamp. You can’t go too far away
from the lamp, the illuminating consciousness –
even if you wished to. You can, of course, have an
illusion of having been moved too far apart from it;
you can be in a dream world. But a dream cannot
be the reality. Consciousness is your inherent
nature and that is the only reality there is.
Consciousness is the being. And so the first thing
is: no one, nothing is mine except the
consciousness. Should this feeling become
crystallized in you, it will give birth to sannyas.
Because, essentially, samsara means to carry the
feeling that someone other than myself can be
mine.
Hence, the first sutra is tremendously radical; it
can spar k off a revolution in your life. It’s a
provocation for making you realize for the first
time the truth that you alone belong to yourself –
there is no one else for you. This realization will
naturally depress your mind; because you have
built great relationships, you have saved lofty
dreams around other people. You are carrying a lot
of hopes from them.
A mother is carrying high expectations from her
son. A father is hopeful of his son. They are
completely lost in their hopes. Your father, for
example, died carrying similar hopes. What did he
gain from you? The same will apply to you; you too
will meet death and gain nothing from your son.
And your son will continue to follow the same
stupidity – he will keep expectations from his son.
father in his own, his father cherished some other
dreams – but they don’t meet anywhere.
Ever y father dies unhappy. What can be the
reason? Because, the fact remains that whatever
dreams he creates, they all fall apart. Moreover,
everyone here is to see his own dreams – not your
dreams. And if you wish to attain an ideal
situation, a satisfaction, then never create your
dreams around someone else; otherwise, you are
sure to get lost.
Samsara simply means: the boat of your dreams is
tethered to others. Sannyas means you have
awakened; and that you have accepted one fact –
regardless of how painful, how hurting, how
terribly tormenting it may feel in the beginning –
that you are alone. That, all relationships, all
companionships are pseudo. This does not mean
however that you should escape to the Himalayas.
Because, one who is heading to the Himalayas
shows that he still looks upon his relationships, his
ties as real – that they haven’t become false and
meaningless to him yet.

No, this won’t help. Look at your own self – neither

at someone who will follow you, nor at anyone
who preceded you. No one is yours. No son can
ever fulfill you. No relationship can ever be a
substitute for your soul. You alone are your own
friend. A realization of all this creates fear, because
it makes one feel as though he is left all by himself.

Man is so scared of being lonely that even as he

passes through a deserted lane, he begins to sing
in a loud voice. Just by listening to his own voice he
feels he is not alone. The fact is, he is listening to
his own voice, there is no one else around.
Similarly, when the father builds his dreams
around his son, the son is not a party to it. This is
the father whistling alone in a deserted alley. He is
bound to face unhappiness, because throughout
his life he did nothing but weave dreams assuming
his son was having the same dreams too. He is
wrong. The son is engaged in his own dreams, the
BELOVED OSHO,
WHAT IS BEYOND ENLIGHTENMENT?
Maneesha, beyond enlightenment is only
beyondness. Enlightenment is the last host.
Beyond it, all boundaries disappear, all
experiences disappear. Experience comes to its
utmost in enlightenment; it is the very peak of all
that is beautiful, of all that is immortal, of all that is
blissful -- but it is an experience. Beyond
enlightenment there is no experience at all,
because the experiencer has disappeared.
Enlightenment is not only the peak of experience,
it is also the finest definition of your being. Beyond
it, there is only nothingness; you will not come
again to a point which has to be transcended.
Experience, the experiencer, enlightenment -- all
have been left behind. You are part of the
tremendous nothingness that is infinite. This is the
nothingness out of which the whole existence
comes, the womb; and this is the nothingness in
which all the existence disappears. Science has
something parallel; there is bound to be something
parallel. The spiritual experience is of the interior
world, and science is the exploration of the
exterior. But both are wings of the same existence
-- the inwardness and the outwardness -- they
always have similar points. Scientists have come to
a strange conclusion in this century, that a few
stars suddenly disappear... and stars are not small
things; they are not so small as they look to you.
They look small because they are so far away,
millions of light years away, but they are huge. Our
sun is a star, but of a mediocre size, medium size.
In comparison to the earth it is vast, but in
comparison to other stars it is a small, medium-
sized star. There are stars which are a thousand
times bigger than the sun. And in this century, for
the first time we had the instruments of
observation and we were very much puzzled:
suddenly a star disappears, not even leaving a
trace behind of where BELOVED OSHO, WHAT IS
BEYOND ENLIGHTENMENT?
Maneesha, beyond enlightenment is only
beyondness. Enlightenment is the last host.
Beyond it, all boundaries disappear, all
experiences disappear. Experience comes to its
utmost in enlightenment; it is the very peak of all
that is beautiful, of all that is immortal, of all that is
blissful -- but it is an experience. Beyond
enlightenment there is no experience at all,
because the experiencer has disappeared.
Enlightenment is not only the peak of experience,
it is also the finest definition of your being. Beyond
it, there is only nothingness; you will not come
again to a point which has to be transcended.
Experience, the experiencer, enlightenment -- all
have been left behind. You are part of the
tremendous nothingness that is infinite.
This is the nothingness out of which the whole
existence comes, the womb; and this is the
nothingness in which all the existence disappears.
Science has something parallel; there is bound to
be something parallel. The spiritual experience is
of the interior world, and science is the
exploration of the exterior. But both are wings of
the same existence -- the inwardness and the
outwardness -- they always have similar points.
Scientists have come to a strange conclusion in
this century, that a few stars suddenly disappear...
and stars are not small things; they are not so
small as they look to you. They look small because
they are so far away, millions of light years away,
but they are huge. Our sun is a star, but of a
mediocre size, medium size. In comparison to the
earth it is vast, but in comparison to other stars it
is a small, medium-sized star.
There are stars which are a thousand times bigger
than the sun. And in this century, for the first time
we had the instruments of observation and we
were very much puzzled: suddenly a star
disappears, not even leaving a trace behind of
where My suggestion is that a black hole is like a
door: from one side it is a black door, a black hole -
- things go into it and disappear into nothingness.
And from the other side of the tunnel -- it is the
same door, just from the other side -- it is a white
hole; things are born again, renewed. It is the same
womb.
Beyond enlightenment you enter into nothingness.
Experience disappears, experiencer disappears.
Just pure nothingness remains, utter silence.
Perhaps this is the destiny of every human being,
sooner or later to be achieved. We don't know yet
whether there is a white hole or not -- there must
be. Just as you enter beyond enlightenment into
nothingness, there must be a possibility of coming
out of nothingness back into form, back into
existence -- renewed, refreshed, luminous -- on a
totally different plane. Because nothing is
destroyed, things can only go into a dormant state;
things can go only into deep sleep. Then in the
morning they wake up again.
This is how the existence goes on. In the West, this
idea has never happened in the two thousand
years' history of philosophy. They only think of
this creation: "Who created this?" and they get into
troubles because whatever the answer is, it is
going to create more questions. In the East we
have a conception of circles of existence and non-
existence, just like day and night. Creation is
followed by de-creation, everything goes into
nothingness, just as day is followed by night and
everything goes into darkness. And the period is
going to be the same: as long as the creation is, so
is the resting period going to be; and again there
will be a creation of a higher order. And this will go
on from eternity to eternity -- creation, de-
creation, creation, again decreation -- but each
time the morning is more beautiful. Each dawn is
more colorful, more alive; the birds are singing
better, the flowers are bigger, with more
fragrance.
And the East has a tremendous courage of
accepting the idea that this will go on forever and
forever. There has never been any beginning, and
there will be no end. After enlightenment, you
have to disappear. The world is left behind, the
body is left behind, the mind is left behind; just
your consciousness, as individuality, is still there.
To go beyond enlightenment is to go beyond
individuality and to become universal. This way,
each individual will go on moving into
nothingness. And one day, the whole existence
moves into nothingness and a great peace, a great
night, a deep, dark womb, a great awaiting for the
dawn.... And it has been happening always, and
each time you are always born on a higher level of
consciousness. Enlightenment is the goal of human
beings. But those who are enlightened cannot
remain static; they will have to move, they will
have to change. And now they have only one thing
to lose -- themselves. They have enjoyed
everything. They have enjoyed the purity of
individuality; now they have to enjoy the
disappearing of individuality. They have seen the
beauty of individuality; now they have to see the
disappearance and its beauty, and the silence that
follows, that abysmal serenity that follows.
Osho: Beyond Enlightenment.
 RAMAKRISHNA
THE MYSTERY OF 19th CENTURY
February 18, 1836 - August 16, 1886
A
master who defied all existing traditions,
understanding and ways to deliver his
message is Ramkrisna. Ramakrishna
Paramahamsa (Bangla: রামকৃ ষ্ণ পরমহংস Ramkṛiṣṇo
Pôromôhongśo) was born on February 18, 1836
born as Gadadhar Chattopadhyay (Bangla: গদাধর
চট্টাপাধযায় Gôdadhor Chôţţopaddhae).
He was a famous mystic of 19th-century India. His
religious school of thought led to the formation of
the Ramakrishna Mission by his chief disciple
Swami Vivekananda. Both were influential figures
in the Bengali Renaissance as well as the Hindu
renaissance during the 19th and 20th centuries.
He was considered an avatar or incarnation of God
by many of his disciples, and is considered as such
by many of his devotees today.
Ramakrishna was born in a poor Brahmin
Vaishnava family in rural Bengal. He became a
priest of the Dakshineswar Kali Temple, dedicated
to the goddess Kali, which had the influence of the
main strands of Bengali Bhakti tradition.
Ramakrishna and many paths
Ramakrishna is said to have followed many paths.
He followed one path and reached the ultimate
through that path. Then he choose another path
and continued the Sadhana until light dawned
through that path. Thus he followed several paths.
Some consider it crazy. One aspires to reach the
ultimate. Thus having attained to that he wants to
remain there alone and never return to the world
of duality. Ramakrishna followed his own unique
way. Each time he reached the ultimate through
one path he returned to begin his inward journey a
fresh.
This makes him unique in many ways. In east
Bengal there is a tradition called ‘Sakhi
Samprayaya’. ‘Sakhi’ means a female friend or
what we call in the modern terminology
‘girlfriend’. And the word ‘Sampradaya’ means a
likeminded group. The followers consider
themselves as the friend of Krishna (Sakhi).
Krishna is the only male and all the devotees both
male and female are milk maid, or gopis or friends.
These followers dress as milkmaid, sing and dance.
Ramakrishna went beyond the physical. He
practiced at emotional level as well. He went so
deep into his Sadhana that his biology started
showing feminine biological changes. He
developed breasts like a female as is evident in the
attached picture. Also he had developed others
physiological changes. Such was the profundity of
Ramakrishna.
Let us together live those moments in retrospect.
His first spiritual teacher was an ascetic woman
skilled in Tantra and Vaishnava bhakti. Later an
Advaita Vedantin ascetic taught him non-dual
meditation, and according to Ramakrishna, he
experienced nirvikalpa samadhi under his
guidance. Ramakrishna also experimented with
other religions, notably Islam and Christianity, and
said that they all lead to the same God. Though
conventionally uneducated, he attracted attention
of the Bengali intelligentsia and middle class.
Ramakrishna belonged to humble settings of
undivided eastern state of India. There in humble
yet a very poor but pious, orthodox brahmin
family settings Ramakrishna was born in 1836, in
the village of Kamarpukur, in the Hooghly district
of West Bengal. Located far from the railroad and
other means of transport, Kamarpukur was
untouched by the glamour of the city. Yet it was
innocent, pulsating with all that is natural and
spontaneous – the rice fields, tall palms, royal
banyans, a few lakes, and two cremation grounds.
That was all this holy place has along with a
consciousness and devotion of parents that
provided background for the birth of the mystic.
It is in sanctity pristine setting of sanctity
Ramakrishna was born. His parents were
Khudiram Chattopâdhyâya and Chandramani Devî.
According to traditional accounts, Ramakrishna’s
parents experienced supernatural incidents, as
visions before his birth. His father Khudiram had a
dream in Gaya in which Lord Gadadhara (a form of
god Vishnu), said that he would be born as his son.
Chandramani Devi is said to have had a vision of
light entering her womb from Shiva's temple.
The small house at Kamarpukur where
Ramakrishna lived (centre); the family shrine is on
the left, and the birthplace temple on the right is
reminiscent of this mystic world has known as
Ramakrishna
Satori at age 6
Satori is Japanese Zen origin. It explains the first
spiritual experience. The first experience always
comes like a framed picture of open sky. It is as if
you reach a new place and you are keen on having
a look at the scenic beauty of the place. It is still
dawn. Sun light is still hidden in the womb of the
dawn. The breeze and coldness too surges through
the bones. You open the window to have a glimpse.
What you get is the framed glimpse of the totality
of the sky and the scene. This is framed view.
Satori is such a framed view of the vastness of the
unknown ecstasy.
Ramakrishna describes his first ‘spiritual ecstasy’
at the age of six. While walking along the paddy
fields, a flock of white cranes flying against a
backdrop of dark thunder clouds caught his vision.
He became so absorbed by this scene that he lost
external consciousness and experienced
indescribable joy in that state. Ramakrishna
reportedly had experiences of similar nature a few
other times in his childhood—while worshipping
the goddess Vishalakshi, and portraying god Shiva
in a drama during Shivaratri festival. From his
tenth or eleventh year on, the trances became
common and more intense.
Ramakrishna and Tantra Sadhana
In 1861, Bhairavi Brahmani, an orange-robed,
middle-aged female ascetic, appeared at
Dakshineshwar. She carried with her the Raghuvir
Shila, a stone icon representing Ram and all
Vaishnava deities. She was thoroughly conversant
with the texts of Gaudiya Vaishnavism and
practiced Tantra. According to the Bhairavi,
Ramakrishna was experiencing phenomena that
accompany ‘mahabhava’—the supreme attitude of
loving devotion towards the divine–and quoting
from the ‘bhakti shastras’, she said that other
religious figures like Radha and Chaitanya had
similar experiences.
Thus Bhairavi initiated Ramakrishna into Tantra.
Tantrism focuses on the worship of shakti and the
object of Tantric training is to transcend the
barriers between the holy and unholy as a means
of achieving liberation and to see all aspects of the
natural world as manifestations of the divine
‘shakti’ or energy or force.
Under her guidance, he went through a full course
of sixty four major tantric sadhanas which were
completed in 1863. He began with mantra rituals
such as ‘japa’ and ‘purascarana’ and many other
rituals designed to purify the mind and establish
self-control. He later proceeded towards tantric
sadhanas, which generally include a set of
heterodox practices called ‘vamachara’ (left-hand
path), which utilize as a means of liberation,
activities like eating of parched grain, fish and
meat along with drinking of wine and sexual
intercourse.
According to Ramakrishna and his biographers,
Ramakrishna did not directly participate in the last
two of those activities; all that he needed was a
suggestion of them to produce the desired result.
Ramakrishna acknowledged the left-hand tantric
path, though it had ‘undesirable features’, as one of
the ‘valid roads to God-realization’, he consistently
cautioned his devotees and disciples against
associating with it.
Ramakrishna took the attitude of a son towards
the Bhairavi. The Bhairavi on the other hand
looked upon Ramakrishna as an ‘avatara’, or
incarnation of the divine, and was the first person
to openly declare that Ramakrishna was an
‘avatara’. The Bhairavi also taught Ramakrishna
the ‘kumari-puja’, a form of ritual in which the
Virgin Goddess is worshiped symbolically in the
form of a young girl. Under the tutelage of the
Bhairavi, Ramakrishna also became an adept at
‘Kundalini Yoga’. The Bhairavi, with the yogic
techniques and the tantra played an important
part in the initial spiritual development of
Ramakrishna.
Vaishnava Bhakti
The word ‘Vaishnava’ comes from Vishnu one
aspect of God of Hindu trinity. Vishnu has
assumed many incarnations and performed many
roles. Out of these eveloved the conscept of
vaishnava Bhakti.
The Vaishnava Bhakti traditions speak of five
different affective essences, referred to as bhāvas.
Each Bhava expresses different attitudes that a
devotee can take up to express his love for the
God. These are:
1. Śānta, the serene attitude;
2. Dāsya, the attitude of a servant;
3. Sakhya, the attitude of a friend;
4. Vātsalya, the attitude of a mother toward
her child; and
5. Madhura, the attitude of a woman towards
her lover.
Through his lila Krishna exhibited all these
Bhavas. He also explained how emotions or bhavas
get mixed up or muddled in the process of
interaction without inner transformation. In
Bhagwat Purana this is explained through the
Putna a demon was sent to kill Krishna. She came
with poison smeared on her breasts thus mixing
hate and motherly love sentiments together. Such
is the situation of each one of you.
At some point in the period between his vision of
Kali and his marriage, Ramakrishna practiced
‘dāsya bhāva’. He started worshiping Rama in the
attitude of Hanuman, the monkey – god, who is
considered to be the ideal devotee and servant of
Rama. According to Ramakrishna, towards the end
of this sadhana, he had a vision of Sita, the consort
of Rama, merging into his body.
In 1864, Ramakrishna practiced ‘vātsalya bhāva’
under a Vaishnava guru Jatadhari. During this
period, he worshipped a metal image of Ramlālā
(Rama as a child) in the attitude of a mother.
According to Ramakrishna, he could feel the
presence of child Rama as a living God in the metal
image.
Ramakrishna later engaged in the practice of
‘madhura bhāva’— the attitude of Gopis and
Radha towards Krishna. This Bhava goes together
with ‘Sakhya bhava’. During the practice of this
bhava, Ramakrishna dressed himself in women’s
attire for several days and regarded himself as one
of the Gopis of Vrindavan. He considered himself
as the female friend of Krishna. According to the
Ramakrishna, ‘madhura bhava’ is practised to root
out the idea of sex, which is seen as an impediment
in spiritual life. According to Ramakrishna,
towards the end of this Sadhana, he attained
‘Savikalpa samadhi’—vision and union with
Krishna.
Ramakrishna visited Nadia, the home of Chaitanya
and Nityananda, the 15th-century founders of
Bengali Gaudiya Vaishnava bhakti. According to
Ramakrishna, he had an intense vision of two
young boys merging into his body. Earlier, after his
vision of Kali, he is said to have cultivated the
‘Santa bhava’—the passive ‘peaceful’ attitude —
towards Kali.

My effort is to make you really clear that all these intellectuals may have written very
beautiful books... I appreciate their scholarship, I appreciate their articulateness of
expression, but they are not men of Zen, to say nothing of masters of Zen. Hence this
manifesto is absolutely needed to make the whole world clear that Zen is not a mind
affair. It is a no-mind space.

I told you that all the religions are saying, “Drop the ego.” Zen goes beyond the ego
and beyond the self. Except Zen, no religion has come to the point of going beyond
the self, beyond the atman, beyond your spirit, beyond your individuality. It is
absolutely a single man’s contribution to human consciousness – Gautam the
Buddha’s.

Zen is the ultimate flowering. Slowly, slowly improving the image of Gautam the
Buddha, each master has contributed something, a new dimension to it. Gautam
Buddha is the only person in the whole history of mankind who said, “Just dropping
the ego will not help. It can be easily dropped if you drop God.” He dropped God, the
ego disappeared. The moon disappeared. The reflection disappeared. He went away
from the mirror, the mirror was empty. His reflection in the mirror disappeared. He
had been fighting with the reflection.

OSHO
 Gurdjieff and Occultism
G
urdjieff grew up in Sufi tradition and
he is connected to Naqshbandi
Nisbet. This he translated into
western adaptation. Everywhere this
impact is seen through his work. Therefore
before I take you deeper into this it will be
important to say something on Occultism.
Occultism is the study of occult or hidden
wisdom. To the occultist it is the study of
‘Truth’, a deeper truth that exists beneath
the surface has always attracted. 'The truth
is always hidden from the common sight’. It
can include subjects as magic, alchemy,
extra-sensory perception, astrology,
spiritualism and numerology. There is
often a strong religious element to these
studies and beliefs, and many occultists
profess adherence to religions such as
Gnosticism, Hermeticism, Luciferianism,
Thelema, and Neopaganism. While
Christianity, Judaism, Hinduism, Buddhism,
and Islam are generally not considered
occult, some of their modern
interpretations can be, as the
interpretation of Hinduism within
Theosophy or the various occult
interpretations of the Jewish Kabbalah.
Orthodox members of such religions are
likely to consider such interpretations
false.
The word ‘occult’ is somewhat generic, in
that almost everything that isn’t claimed by
any of the major religions can be
considered the occult. Even religious
scientists have difficulties in defining
occultism. However a broad definition is
given by Nicholas Goodrick-Clarke:
‘OCCULTISM has its basis in a religious way
of thinking, the roots of which stretch back
into antiquity and which may be described
as the Western esoteric tradition. Its
principal ingredients have been identified
as Gnosticism, the Hermetic treatises on
alchemy and magic, Neo-Platonism, and the
Kabbalah, all originating in the eastern
Mediterranean area during the first few
centuries AD.’
Gurdjieff was very interested in occultism.
As a result new cosmology grew from
Gurdjieff's knowledge of the occult
understanding and tradition. Accordingly
Gurdjieff said that there are two cosmic
laws that govern the universe. These he
called the ‘Law of Three’ and the ‘Law of
Seven or the Octave’.
The Law of Three controls the workings of
the universe. It evolves because of three
forces: active, passive, and neutral. Human
beings possess three bodies: carnal
(physical), emotional, and spiritual. Each of
these body feeds on three different type of
food ranging from edible, and air, to
impressions. By working on these one can
rise from the carnal to the spiritual. And as
the consciousness changes higher
substances from the food can be created for
consumption. This is alchemical process of
transmutation.
The Law of Seven on the other hand
corresponds to the Pythagorean theories of
harmonics. Gurdjieff viewed life’s
processes as being governed by the
repetition of the seven stages of
development. These stages proceed only if
given a boost, or shock, much as music
continues along the octave over slower and
faster intervals.
The ultimate symbol for Gurdjieff's world
view was the ‘enneagram’: a circle whose
circumference is divided by nine points,
yielding an uneven six-sided figure and a
triangle. The enneagram shows the whole
universe, the laws of three and seven, and
how people cross the intervals via shocks
by the Man Who Knows masters. These
shocks are like situations that master
creates to move the aspirant from one layer
of level to another.
Gurdjieff called this as The Fourth Way.
Gurdjieff explained that traditionally there
were three paths toward immortality:
1. those of the fakir,
2. the monk, and
3. the yogi.
The fakir undergoes extreme physical
torture and reconditioning to suppress his
body to his will, but has no outlet for the
emotional and intellectual.
The monk possesses great faith and gives
himself to his emotional commitment to
God, but suffers pains of the body and
intellectual starvation.
The yogi studies and ponders the mysteries
of life, but has no emotional or physical
expression.
However in the Fourth Way people do not
need to suffer physical, emotional or
intellectual tortures, but merely start their
own life experiences. They work on
themselves as they are, trying to harmonize
all paths and using every possibility they
know to keep themselves ‘awake.’ G urdjieff
uses the word ‘cunning trick’ for
possibilities
During his last years Gurdjieff was ill, part
of his illness was due to illnesses and
injuries that he suffered during his years of
traveling and also the injuries that he
received from several automobile
accidents. Within weeks following his last
visit to the United States in 1925 he was in
an automobile accident that nearly killed
him. As a result of this accident he lost his
memory for months, and only slowly
recovered it. This made him realize that his
time to live was short, and he resolved to
put his ideas in the form of a written
exposition, so composed as to lead people
step by step to a practical way of working
upon them. So for the next ten years, this
endeavor, except for business matters,
consumed all of his time.
Works of Gurdjieff
His students published most of Gurdjieff's
works posthumously. The first was
Ouspensky's In Search of the Miraculous,
which best explains Gurdjieff's theories.
This was followed by Gurdjieff's
masterwork, All and Everything: First
Series, better known as Beelzebub's
Tales to His Grandson (1950). When
circulating among his student this work
was known as The Book, (1950). The only
work published during his lifetime was The
Herald of Coming Good (1934), which was
removed from circulation in 1935.
Meetings with Remarkable Men that was
designed to be the second series was
published in 1960. The third series, Life Is
Real Only Then, ‘I Am,’ was published in
the early 1970s, and consisted of fragments
of writings and diary entries.
 The Subjectivity and
Objectivity of Art
G
urdjieff has divided art into two categories
the Subjective and the objective art. This is
very significant classification.
Let me take you into the explanation.
Subjective art
This is an expression of the inner being of the
artist. As is evident from its name this form of art
evolves out of the subjectivity of the artist. This
form of art is catharsis. Subjective art according to
Gurdjieff is quite comprehensive one. It includes
painting, music etc. Subjective art is like vomiting.
You are feeling sick, nauseous; a good vomit helps
you to feel good. The poison is thrown out, you feel
relieved. It is good for you, but not good for others.
Art is a process first you have bring about
transformation within and only then your art form
will be instrumental in bringing about
transformation. Now, in the name of modern
painting, you are hanging vomited, nauseous,
sickening things in your rooms. In the name of
modern music you are simply getting into crazier
spaces within you.
Objective art
Objective art means something that helps you to
become centered. When you look at a flower
suddenly something begins to happen in you. This
kind of art is created by men of substance. This is
ancient art form. This is the real art. The people,
who built the pyramids, the Taj Mahal, and the
caves of Ajanta and Ellora, were indeed of a totally
different kind. They created something that has
become the source of something that sets in the
process of transformation. Gurdjieff calls this form
of art as objective art.
Objective art helps you to become healthy and
whole. Watching the Taj Mahal in the full moon,
you will fall into a very meditative space. Looking
at the statue of Buddha, or just sitting silently by
the side of the statue of the Buddha, something in
you will become silent. Something settles in you
and becomes still. Something in you will become
Buddha like. It is objective art, it has tremendous
significance. This has been created purposefully.
In spite of its utility objective art has disappeared
from the world because mystics have disappeared
from the world. Objective art is possible only when
somebody has attained to a higher plane of being.
It is created by those who have reached the peak.
They can see the peak and they can see the valley
too. They can see the peak, the beauty, the sickness
and the ugliness of humanity as well. They can see
deep down in the dark valleys where people are
crawling and they can see the sunlit peaks as well.
Thus such art forms are created as devices which
will help the people who are crawling in the
darkness to reach to the sunlit peaks.
This art form, sculpture, music and writing will be
just a device for your inner growth, for maturity.
Modern art is childish. Instead of being innocent it
is stupid, insane, and pathological too.
We have to get rid of this trend. We have to create
a new kind of art, a new kind of creativity.
We have to bring to the world again what Gurdjieff
calls objective art.
 Grow inwards, that is your earth
Just two hundred enlightened people can transform the whole character of humanity!
A
nd yes, Gurdjieff is right: if even two
hundred people are aflame, enlightened, the
whole world will become enlightened,
because these two hundred torches can give fire to
millions of people. Those people are also carrying
torches, but without any fire. They have everything,
just the fire is missing. And when fire passes from
one torch to another, the first torch is not losing
anything at all.
I don't give you any tradition.
I don't give you any scripture.
I don't give you any discipline.
Those are all non - essentials. I simply concentrate
my whole work on making you more conscious.
Consciousness is the key to transform the whole of
humanity.
The enlightened consciousness is an infinite
reservoir: it can give to you and yet it remains the
same. Its quantity does not decrease, because it is not
a question of quantity at all; it is a question of
quality. Qualities can be shared without losing
anything.
You can love as many people as you want -- that
does not mean one day you will go bankrupt, and
you will have to declare, ‘Now I have no love.’ You
cannot go bankrupt as far as love is concerned. Yes,
you can go bankrupt as far as money is concerned.
Money is a quantity; love is a quality. What to say of
enlightened consciousness? It is the highest quality
possible; there is nothing higher than that.
Don't be afraid, worried that if I am gone, then what
will happen to my words. I will not be gone before I
have sown the seeds of those words in you. They are
not mine! They are nobody's. They are coming out of
existence itself -- I am simply a vehicle. You can
become a vehicle. Everybody is capable of becoming
a vehicle. Hence, I am not depending on old
strategies; they have all failed. I am depending on
living human beings.
And that is the only way to save humanity without
becoming a savior, to save humanity without
creating in them greed for heaven and fear of hell.
The only way to save humanity is to give them some
taste of what it means to be enlightened, a little
fragrance, so they can feel the invisible.
And I am absolutely certain, utterly happy, that I
have got the right people: people who are going to be
my books, my temples, my synagogues. This is the
reason I call this the first religion, because it depends
on living human beings, not on dead holy scriptures,
traditions, beliefs.
I am giving you the taste of my being, and preparing
you to do the same, on your part, to others. It all
depends on you, whether my words will remain
living or will die. As far as I am concerned, I do not
care.
While I am here, I am pouring myself into you. And
I am grateful that you are allowing it to happen. Who
bothers about the future? There is nobody in me who
can care about the future. If existence can find me as
a vehicle, I can remain assured that it can find
thousands of people to be its vehicle.
I am simply giving you a little opportunity to
become vehicles of the whole.
Osho,
From the False to the Truth
Chapter #16
Chapter title: You have to grow inwards, that is your
earth.
 Place of Publication: Trinidad, West Indies
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The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao
was coined by the Chinese master, Lau Tzu. It means that which is and cannot be put into
words. It is unknown and unknowable. It can only be experienced and not expressed in
words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that
which is vast like the sky and deep like an oc carries within its womb a treasure. It also
means one on whom the existence showers its blessings. And lastly the word Buddha
implies the Enlightened One; one who has arrived home. Thus, Taoshobuddha implies one
who is existential, on whom the existence showers its blessings and one who has arrived
home. The Enlightened One!