According to Osho, spiritual ‘shelter’ means resting in Ram—the living whole—where the ego drops, eyes cool, and a clear, blissful seeing happens. Outside this refuge man is astray and restless; nature is sheltered already. Silence, self-forgetfulness, and presence—by a river, with birds, or near a master—let the inner onlooker slip aside, revealing the peace that alone truly protects.
Shelter is letting go of your small self, becoming very quiet, and resting in the bigger life (Ram) so peace can hold you.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, for rest the bird that flies in the infinite sky makes a small grass nest. And for rest man first found caves, then built huts and houses. And today you are beginning to speak of resting in the anhad. Osho, please be gracious and explain to us what this “resting in the anhad” is.
Recently a Protestant family from America came to Mother Teresa and asked to adopt a child—they had none. They were given a form, the first point of which was that a child can be adopted only if you are Catholic. The Protestant family was astonished: “We are Christians; you are Christians. The only difference is that we are Protestant and you are Catholic. No big difference. We accept the same Bible and the same Jesus—you and we. A few paltry differences. And you are devoted to the service of humankind—what difference does it make to you?” But no: even a Protestant Christian family was not given the right to adopt. These are frauds. On the surface the talk is lofty. These orphanages and widow homes and service to the destitute are nothing but propaganda for Catholic Christianity—so that the number of Catholics in the world may increase. In olden times…
Why did Buddha say “Sangham Sharanam Gacchami”? Please explain its import.
So going to the refuge of Buddha is very simple. Begin with the simple—but do not remain stuck in the simple. Therefore: Sangham Sharanam Gacchami. Sangha means: go to the refuge of Deeksha, of Lakshmi, of Maitreya. Sometimes go to your own refuge; sometimes touch your own feet. For the Divine dwells within you as well. It will look crazy: first it looks crazy to touch another’s feet; then certainly it will look crazy to touch your own. But I tell you: sometimes touch even your own feet. The Divine abides in you too—as much as in me, as much as in Buddha, as much as in Mahavira. Once it happened: someone took a photograph of Ramakrishna. When it was brought, Ramakrishna bowed and touched the feet of that photograph—his own picture! The disciples became a little uneasy. They said: people already think him mad; now they will think him…
Osho, where to go—we can’t see! We set out but there is no path! What are we seeking—we’ve no idea! We keep weaving dreams, breath by breath.
All peace, meditation—forgotten. Such bad company!” Religious leaders give blessings at marriages. Whenever there is a wedding, the guru blesses. It is a whole conspiracy. He blesses: “Live long, may your sorrows end now.” Three months later the young man returns: “Master, we don’t want to live long! Take back your blessing! And what was that you said—that now our sorrows will end—what did it mean? I wasn’t suffering before!” The priest said, “Child, I didn’t say which end. Sorrows have two ends. One where they begin, and one where they end. Two extremities. I never said which end had come. Now you know which end arrived.” And the priest said, “Don’t worry—however soon you die, it will feel as if you lived for ages.” For a married man, life feels long indeed. It just doesn’t pass. He devises ways to kill time—playing cards, reciting ballads of Alha-Udal, as if…
That is why I am often amazed: Jain or Buddhist monks become filled with deep pride. Jains have even less chance of refuge; Buddhists at least found a way to go into the refuge of Buddha. Mahavira said: remain without refuge; go to no one’s refuge. There is no mistake in the statement: if, without taking refuge, you can be without ego, nothing is greater than this; then there is no need of refuge. But who will be egoless without refuge? Once in millions perhaps, one person who has not gone into refuge becomes egoless. Even by going again and again into refuge, ego does not dissolve; then without bowing it is very difficult. Mahavira’s ego must have dissolved; those who follow Mahavira face the difficulty; they cannot bow. Therefore the Jain monk practices tremendous austerity—perhaps none in any religion matches it. His practice is intense.
Osho, where is God? If we are to seek, where should we seek?
Is it a boat or the moon’s shadow upon the ocean’s waters? When will that boat of light touch the shore of night? Is that untouched lunar shade a frolicsome ripple, A fleeting kiss of light on parched, impatient lips? Dream, or ideal, or resolve—call it what you will— A jewel of a ray, a blossom on the body of dusk! Beyond the reach of clay—are all things false there? Are eyes, fixed on limits, chained to the horizon’s bar? How can literate eyes read what the heart hums within— What fragrance once inscribed as verse upon the gentle breeze! Let the unreachable become reachable—this is the abyss’s longing; Made vocal, written upon the deep heart of the ocean! What is that song of the Unseen the moon keeps writing— Boundless love on the boundless grief of the bounded! The quarters beat the drum, the sky is sound, Time sings,…