Is what an individual does really done by God?

Osho, the actions a person performs—are they not, in fact, done by God alone? Has it been rightly asked: are not the actions a person performs actually done by the Divine?

Second stage: Now we enter the second step. Keep the breathing deep, and let the body do whatever it wants—leave it to itself. Let the body make mudras, make postures; if the body starts trembling, whirling, crying—let it. Let the body go completely—breathing will remain deep, and you will let the body go. If the body falls, let it fall. If it rises, let it rise. If it begins to dance, don’t worry—let the body go. Let the body go completely. Breathing will remain deep, and the body will be left completely free. Let the body do whatever it wants. Do not stop it even a little; cooperate with it. Whatever the body wants to do, cooperate—if it whirls, let it whirl; if it sways, let it sway; if it falls, let it fall; if it cries, let it cry; if it laughs, let it laugh—let go—whatever happens, let it…

A friend has asked: is not what an individual does really done by god himself?

And we can go on dreaming for countless numbers of lives, infinite numbers of lives. There is no end to dreaming. And the most amusing thing about dreaming is that when you dream it seems to be absolutely true. You have dreamed any number of times. You dream every night, and the next morning you come to realize that it was a dream and that it was false. But when you dream again tonight you will not know that it is a dream, and that it is untrue. You will again know that it is wholly true. And tomorrow morning you will again say on waking that it was not true at all. How poor is our memory! What you see as false in the morning becomes true once again in the night when you resume dreaming. And the awareness you have in the morning is lost again and again.…

A friend has asked: Osho, it is said that not even a leaf moves without God’s will. If that is true, then our whole life runs according to His will. Then the good and bad thoughts that arise in us, the good and bad actions that happen—are they also according to His will?! Then what is the purpose of sadhana? What meaning is there in changing oneself?

If this point truly lands, then sadhana has no further purpose. Sadhana has begun. If only this much occurs to you—that whatever is being done, God is doing it—then my sense of doership is finished. All of sadhana is only this: that my ego dissolve. Then He is doing the good, He is doing the bad. Then there is no question of good and bad at all. He is doing it—both are His doing. He gives suffering; He gives joy. Birth is His, death is His. Bondage His, liberation His. Then there is no question of me. There is no need for me to come in between. Then there is no need for sadhana—because sadhana has happened; it has begun. This very understanding becomes the supreme sadhana. This very insight cuts the root of life’s disease. For the whole disease is the ego, the notion that “I am doing.” This…

Osho, yesterday you said that jealousy is included in respect. I have immense respect for you, but the jealousy inherent in it keeps poisoning it, and I feel guilt and pain. Does reverence transcend this poison-laced respect?

It needs a little explaining—it's a delicate point. Whenever you respect someone, you do so because you see in that person something you do not have. You respect because you glimpse in the other something you would also like to possess. A beggar respects an emperor because he, too, longs to be an emperor. So on the one hand he respects, and inside he also envies. Because he is not yet an emperor but wants to be. You have attained what he wants to attain. He respects you as skillful, successful: “I stand far back in the line; you have gone ahead to where I should have been.” So you are powerful, clever, intelligent, strong—he respects you. But inside a fire of jealousy also burns—if he gets the chance, he would like to be in your place and push you aside. And if the beggar gets that chance, he will…

Osho, you said, “You are free—now, here, in this very moment”; but how do I get free of this “I”?

This is the marvelous principle of destiny, of fate: everything is happening by itself. The wrong people took it in the wrong sense—that was their mistake. Properly understood, fate means only this: if you understand the principle of destiny rightly, you become a witness, and there is nothing to do. But people did not become witnesses through fate; they became inert, indolent. There is a difference between a non-doer (akarta) and an idler (akarmanya). The idler is lazy, sluggish, dead. The non-doer is overflowing with energy—he simply does not say, “I am doing.” The Divine is doing. I am only seeing. This play is happening; I am watching. Man is very dishonest; he uses even the most beautiful truths in ugly ways. Fate is a very beautiful truth. It means only this: everything is happening; nothing is happening by your doing. All is ordained. What has to be, will be.…