Don’t slice yourself into parts or strain; relax with love, and your whole self pops into awareness at once.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Questioner: you say that on krishna's path self-remembering is enough; it does not leave room for any other spiritual discipline. But since you also speak about disciplining the seven bodies, can you give us a brief sketch of krishna's discipline in the context of the seven bodies?
There is no place in Krishna's philosophy for any spiritual discipline, so the question of disciplining the seven bodies does not arise. The path of discipline is quite different from that of devotion. While discipline is gradual, consisting of stages, devotion is integral and one -- without any stages. Discipline divides man into different bodies and works in stages; devotion does not do anything like this. For the sake of making the spiritual journey in stages, those who believe in discipline have divided the human body into seven parts. Each part is used as a stepping stone to another. But devotion does not believe in dividing man; it accepts him as one piece -- a whole and indivisible entity. Devotion absorbs the devotee wholly and totally into its bosom. Spiritual discipline has a variety of divisions and subdivisions. One discipline divides man into seven bodies, another divides him into seven…
Osho, you have said that on Krishna’s path there is no sadhana, only self-remembering, punar-ātma-smaran. But you also speak of the practice of the seven bodies. So, in reference to the seven bodies, what would the framework of Krishna’s “practice” be? Please clarify.
In Krishna’s vision and philosophy there is simply no place for sadhana. Therefore there is no method for the seven bodies either. The milestones that appear on the path of sadhana are not found on the path of upasana. Sadhana divides a human being in a way that upasana does not. Sadhana builds stairs, and so it breaks a person’s personality into seven parts and arranges for climbing one step at a time. Upasana does not break the personality at all; it makes no fragments. It dissolves the whole, undivided being of a person into devotion. Hence seekers have created many steps, planted many milestones, and made many divisions—some have divided the human personality into seven bodies, some into seven chakras, some into three parts. Different seekers have apportioned the personality into different ladders and practiced accordingly. But in the world of upasana there is no division. There, as a…
Osho, all through the Gita Krishna appears supremely egotistical. Yet in your morning discourse you said that it is precisely because of egolessness that Krishna could say, “Abandon everything and come into my refuge; I alone am all,” and so on. But Buddha and Mahavira don’t speak like this. Are their egolessnesses different? What is the fundamental difference?
The final remembrance that dawns for Buddha and Mahavira is remembrance—not the fruit of practice. But we observe: “He circled the village twenty times; then he remembered.” Another went one time; he remembered. Another went not at all; he remembered. From outside we conclude: “He remembered after twenty rounds—let us also do twenty.” There is no causal link between Mahavira’s doing and his awakening. If there were, then Jesus could not awaken—he did none of what Mahavira did. Nor the Buddha—he didn’t do what Mahavira did. If water boils at one hundred degrees, then in Tibet, India, China, America—wherever—you will get steam at one hundred. That is causal law. Spiritual life is not causal. Therefore it can be free. Causality is bondage—each thing bound to what precedes and to what follows. If water becomes steam, it was bound by the laws of water; now by the laws of steam; if…
Questioner: we have had the rare opportunity of listening to you speak on krishna's multi-splendored life -- his raas, his flute, his radha and his unique weapon, the sudarshan. We would like to hear from you today something about his philosophy, the spiritual discipline and the way of worship that he taught to dispel the delusion of a single person, arjuna. Here you have before you so many of us who are all deluded and confused. Happily for us you are the most competent authority to remove our delusion.
ANOTHER QUESTIONER: IN THE COURSE OF THE PAST FIVE DAYS YOU HAVE PRESENTED KRISHNA, WHO IS KNOWN AS A BUTTER-THIEF AND PERFORMER OF RAAS, AS A PERFECT EMBODIMENT OF THE FULLNESS OF LIFE AND OF YOGA. IF WE UNDERSTAND YOU RIGHTLY WE CAN SAY THAT KRISHNA'S RAAS IS THE TRUE PORTRAYAL OF EXISTENCE AND HIS GEETA THE QUINTESSENCE OF LIFE ITSELF. YOU HAVE SAID THAT THE GEETA, AND NOT THE RAAS, IS A TESTIMONY TO KRISHNA. YOU HAVE ALSO SAID THAT MAHAVIRA AND BUDDHA WERE INCOMPLETE BECAUSE THEY WERE ONE-DIMENSIONAL. AND ELSEWHERE YOU HAVE SAID ABOUT MAHAVIRA THAT HE HAD TRANSCENDED EVEN THE SIXTH AND SEVENTH BODIES AND ATTAINED TO THE FULLNESS OF YOGA. IN THIS CONTEXT, WE SHOULD LIKE TO KNOW WHETHER IT WAS THE GEETA OR FRIVOLITIES LIKE THE RAAS THAT MADE KRISHNA A COMPLETE INCARNATION. WE WOULD ALSO LIKE TO KNOW IF, LIKE MAHAVIRA, ALL OTHER JAINA…