Who is deluded, the body or the consciousness?

Osho, in the Dwarka camp you said that meditation and samadhi are a voluntary, conscious entry into the state of death, through which the illusion of death dissolves. Then the question arises: to whom does the illusion of death occur? Does it occur to the body or to consciousness? Since the body is only an instrument, it cannot have delusive awareness; and there is no reason for consciousness to be deluded. Then what is the cause and basis of this event of delusion?

They sent word. She came very annoyed. “It’s his same old habit,” she said. “He’s grown old but hasn’t dropped it. Even at death he will create mischief.” She came with a stick, banged it on the ground and said, “Stop this devilry! If you must die, die properly!” The man laughed, came down, and said, “I was only playing a little—wanted to see what they would do. Now I will die properly, conventionally.” Then he lay down and died. His sister left, saying, “Fine, now finish the rites. There is a right way for everything; do things properly.” Our illusion about death is a social delusion. It can be broken. There are methods and arrangements to break it. And even if no one else breaks it for you, anyone who has done a little meditation will break it himself at the time of death. No outside help is needed.…

At the dwarka meditation camp you mentioned that all sadhanas, all spiritual disciplines are false, because we have never been separate from god. Does that mean the state of unconsciousness is false? Is the growth of body and mind false? Is the cessation of conditioning false? Is the achievement of moving from the gross to the subtle false? Is all the preparation for the journey from the first body to the seventh body false? Is the long process of the discipline of kundalini all a sham? Kindly explain.

Life is a great mystery wherein one needs to climb up certain things and climb down other things; wherein one needs to cling to certain things and drop certain other things. But the human mind says, "If you want to hold on to something then hold to it completely; if you want to drop it then drop it absolutely." This kind of reasoning is dangerous. It cannot help bring about any dynamism in life. I am aware of both things, and I can see the problem. Some people are holding on to their riches while others are holding on to their religion. Some are clinging to the samsara, while some are holding tight to the idea of moksha -- but basically the holding remains. Only he is liberated who hangs on to nothing. One who is free from all clinging, attachments, blocks, demands, he alone knows the truth. Only he…

Osho, you said that if one speaks of the body you will say it is mortal; and if one speaks of the soul you will say, you were never born. Then when Buddha says, “It was just a bubble that disappeared; I never was—so where would I go?” then who is the conscious one? And what is the unborn?

That is why I said: speaking of the body, I speak thus. By body I mean what is visible as name-and-form. By soul I mean that which will be even when name-and-form fall, that which was even when name-and-form were not. By soul I mean the ocean; by body I mean the wave. Both must be understood together. If confusion arises between the two, all the difficulties of the world come up. Within us is that which can never die. Hence, deep down we always feel: “I will never die.” We may see millions die, yet the feeling does not arise within that “I will die.” No echo of that truth is born deep inside. People may die before our eyes and yet some vigilant sense within keeps saying, “I cannot die.” Somewhere deep, the statement “I will not die” seems self-evident. Granted, external facts deny it, and events insist,…

Osho, what is the essence of Gorakhnath’s teaching?

Very small, concise— Laugh, play, live in color. Do not keep company with lust and anger. Laugh, play, sing songs. Keep your heart-mind steady and firm. This is my teaching too: Laugh, play, live in color. Live in color! In delight, in merriment, in joy. So much has the Divine given—dance, hum, sing! A song of gratitude should rise from your heart; that is prayer. Laugh, play, live in color. Laugh. If you cannot laugh, understand that you can never be religious. Your so‑called sadhus and saints have forgotten how to laugh. They simply cannot; to laugh is a sin, a transgression. That’s why you can’t stay long with them. You go, quickly touch their feet, bow, and leave. If you stay a full day, you’ll see the difficulty—your own laughter will be snatched away. People become grave around sadhus and saints. They stiffen up—dry, solemn, ultra‑serious! Laughter will feel…

If you envision a buddha, a dharma or a bodhisattva and conceive respect for them, you relegate yourself to the realm of mortals. If you seek direct understanding, don't hold onto any appearance whatsoever, and you'll succeed. I have no other advice. ...don't cling to appearances, and you'll be of one mind with the buddha.

BUT WHY SHOULDN'T WE WORSHIP BUDDHAS AND BODHISATTVAS? DEVILS AND DEMONS POSSESS THE POWER OF MANIFESTATION. THEY CAN CREATE THE APPEARANCE OF BODHISATTVAS IN ALL SORTS OF GUISES. BUT THEY'RE FALSE. NONE OF THEM ARE BUDDHAS. THE BUDDHA IS YOUR OWN MIND. DON'T MISDIRECT YOUR WORSHIP. BUDDHA IS SANSKRIT FOR WHAT YOU CALL AWARE, MIRACULOUSLY AWARE. RESPONDING, PERCEIVING, ARCHING YOUR BROWS, BLINKING YOUR EYES, MOVING YOUR HANDS AND FEET, IT'S ALL YOUR MIRACULOUSLY AWARE NATURE. AND THIS NATURE IS THE MIND. AND THE MIND IS THE BUDDHA. AND THE BUDDHA IS THE PATH. AND THE PATH IS ZEN. BUT THE WORD ZEN IS ONE THAT REMAINS A PUZZLE. SEEING YOUR NATURE IS ZEN. EVEN IF YOU CAN EXPLAIN THOUSANDS OF SUTRAS AND SHASTRAS, UNLESS YOU SEE YOUR OWN NATURE, YOURS IS THE TEACHING OF A MORTAL, NOT A BUDDHA. THE TRUE WAY IS SUBLIME. IT CAN'T BE EXPRESSED IN LANGUAGE.…