[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]
[Even if we catch a glimpse of bliss we've been conditioned not to recognise it -- that's the state the majority of us is in, Osho told Anand Mary.]
The crowd of humanity, the mass mind, lives in misery. There are vested interests behind it. The politician cannot exist without people being miserable. The priest cannot exist; for his profession it is a must that people should be miserable. Social workers, social servants, missionaries, philanthropists -- all cannot exist, they all need a miserable humanity. And they are powerful people. For centuries they have been creating situations in which a man rarely finds a moment of bliss.
The misery is so thick and so deep that even if by chance a moment of bliss happens you will tend not to believe in it, you will think it is imagination. You will think it is not the think that should be. You will reject it. You will be afraid to talk about it because nobody is going to believe you. And your mind will not take any note of it, it will not keep memory of it.
The mind accumulates all kinds of wounds; it never accumulates flowers. It also lives on misery. Whenever you are blissful the mind disappears. In a state of blissfulness you are utterly herenow. The mind is either past or future, the mind cannot the present. So not only are there outer vested interests for misery, inside you also they have implanted a mind which lives on your misery. It is a parasite and unless one rebels against all these forces there is no possibility of bliss. Only very few people have attained bliss.
For the millions it is only a word without any meaning and whatsoever they think about it is not bliss. At the most they think of pleasure, or if they are very sophisticated, cultured intellectuals, they think of happiness. But it is neither pleasure nor happiness, it is something far beyond them; in fact it is incomprehensible to the mind.
Pleasure is physiological, happiness is psychological, bliss is spiritual. It is a totally different dimension.
To be a sannyasin means to be a rebel. From this moment you have to fight against all the forces that impose misery on you and you have to assert your blissfulness, your cheerfulness. It is our birthright and it is our nature too. Once we start asserting it, it starts growing. Once we reject the imposed misery and its pattern, a tremendous surprise awaits you. You become aware for the first time in your life that bliss is a man-created phenomenon, so is misery; it is our decision. If we decide to be miserable -- as all the forces want us to decide -- then we are miserable. If we decide to be blissful -- as nobody wants us to be -- even against the whole world one can be blissful. It is purely an individual decision.
Sannyas means a decision, a commitment, that "I am going to transform my life into a blissful existence."
[Bliss is love's soil; love is bliss in blossom. Love and bliss are two tremendously important words that need to be constantly remembered, Osho told us.]
Be blissful when you are alone and be loving when you are with someone, even with a tree or a rock. Love iq the expression of your bliss the sharing of your bliss with the other, and bliss is creating love energy within your being. They are not two things but two aspects.
Unless you are blissful you cannot be loving. That's why a strange experience happens to peoples even love exhausts them. You cannot be loving for long. After a few hours you feel tired, you want to escape somewhere else, you want to be alone.
Why does one feel so exhausted? Love should release more energy in you, it should rejuvenate you. But it exhausts you because you don't know how to create love energy -- you are not blissful within.
Bliss functions like a dynamo and it creates more and more energy within you -- so much so that you have to share it. Then you forget all about with whom to share, you have to share it. There are moments when you have to sing a song whether anybody listens or not. There are moments when you have to dance a dance whether there is any audience or not -- that is irrelevant. There are moments when energy starts overflowing you, but that is possible only if you live in bliss.
Bliss helps love and love helps bliss. It is like if you go on drawing water from a well, fresh water goes on coming into the well. If you don't draw the water, if you are miserly and you put a lock on the well and you say "I will have the water for sometimes when there is scarcity of water; when the summer comes and the water is not so easily available, I will keep it for those times, I cannot allow anybody to draw water from it, and then your well will become poisoned. Its water will die, because new sources new springs, will not be allowed to bring more water to lt; they will all close up.
So just as drawing water from the well helps the well-water to remain continuously new and young and fresh, love helps your bliss. Love goes on drawing water from your well aud your springs of bliss go on bringing new energy to you. Soon one finds that bliss is inexhaustible.
The day you discover bliss is inexhaustible, you know love is also inexhaustible. Then one is a lover twenty-four hours a day and one is blissful twenty-four hours a day. That's the ultimate peak. Before that is reached one's life is not fulfilled, one has lived in vain.
[He named Albertus from Holland Prem Samarpan -- love and surrender -- and then said:]
Love is a very simple phenomenon. It is very strange that very few people have ever tasted it -- and it is just around the corner and it is everybody's right to experience it. Love is nothing but the goal of your whole life. Life is an opportunity to experience love because to experience love is to know god. Without love there is no god.
Nietzsche could say god is dead because he never experienced love. He had fallen in love with a woman, but the triangle was very difficult. He had fallen in love with the great musician Wagner's wife. But she loved her husband so much that she was not interested in Nietzsche at all. The frustration went very deep; he became closed, he started avoiding women.
And then a second accident happened. Because he started avoiding women the only woman with whom he allowed any intimacy was his own sister; he fell in love with that woman. Now that created guilt. To fall in love with your own sister in a Christian society, with the Victorian morality predominant all over the West... He could not express it, he could not drop it; he was crushed between love and guilt. It was these experiences that finally made him declare that god is dead -- because love was dead for him.
Rather than saying "Love is dead for me" he said "God is dead -- for all"! That is one of the fallacies of all philosophers they tend to project their own personal experiences as if those experiences were universal. Whatsoever happens to them they start believing it is happening to everybody else, as if they are the representatives, the examples -- they are not. Nobody is, everybody is unique.
If he had spoken just for himself then he would have said love is dead, because he never experienced it. And the reason why he could not experience it was his ego.
When he fell in love with Wagner's wife it was out of his ego, because he appreciated Wagner's music very much, he knew he was a master. But there was a subtle jealousy also. He was also a master of his philosophy, and they were great friends and he respected Wagner very much. Falling in love with Wagner's wife was really an effort to show Wagner "I am far superior to you; I can snatch away your wife." It was an ego trip.
Ego is the only barrier in love; hence "samarpan", surrender. If ego is the only barrier in love then surrendering the ego opens the door to all the mysteries of love.
Learn only one thing because that is the most important thing to learn: surrender the ego, be just a nobody, and you will experience great love -- and the experience of love ultimately becomes the experience of god.
[Love's eye beautifies -- that was the meaning of Prem Ruth, Osho explained to a teacher from Germany.]
People think that they fall in love because somebody is beautiful or something is beautiful. The truth is just the opposites something appears beautiful because you have fallen in love with it, not vice versa. It is love that makes everything beautiful.
The moment you are in love with somebody or something suddenly its beauty is revealed to you.
It is only later on that the mind starts calculating "Why did I fall in love?" Retrospectively it starts thinking. Of course, that is the way of the mind. So it comes to a wrong conclusion; it puts the horse behind the cart. It goes on saying "I love you because you are so beautiful; the real thing is "You are so beautiful because I love you. You may not be beautiful to other people." If you love roses they are beautiful to you. Somebody else may not love roses at all; he may have an allergy to roses, he may love marigolds.
Very few people love the poor marigolds... Marigolds are proletariats, poor people, but really joyous people, very joyful and they don't care at all whether anybody loves them or not. They dance in the wind the same way, they sing their song the same way, as if the whole world is in love with them. And that should be the way of the sannyasin too. Live as if the whole world loves you, dance and sing as if the whole world loves you. Love the whole world and you will be surprised how beautiful it is.
As your love grows and deepens, everything becomes more and more beautiful. When your love is absolute, you discover god. God means the discovery of the ultimate beauty of existence.
[The heart of the matter is the matter of the heart. Hardly anyone knows they even have a heart, Osho told Dhyan Klaus.]
The physiological organism that breathes in and out and purifies your blood is not the heart; it is just the physiological counterpart of the spiritual thing that is hidden behind it. Just as the brain is not the mind so the so-called physical heart is not the heart. The brain is a mechanism; the mind is the spirit of the brain. And the heart, physiological heart, is the mechanism; the spiritual heart is behind it.
Very few people become aware of it and the reason why they don't become aware of it is that our whole society -- eastern, western, Hindu, Christian, Mohammedan, it doesn't matter what society it is -- all societies hitherto have been creating a detour of energy in every child. They don't allow the child to move through the heart. The whole system of education is managed in such a way that the child has to by-pass the heart, he has to take a detour. He goes directly to the head and from the head he connects with the world, not from the heart. This is for the simple reason that the heart makes you victorious and the head makes others victorious.
If you live in the head you will be dominated by others, exploited by others, oppressed by others. If you live in the heart then nobody can exploit you, nobody can oppress you. If you live through the heart then you live as freedom, then you have integrity. Then you exist like an individual, and individuality has beauty, it has grace.
The head can only give you a personality. That is a poor substitute for individuality, very poor and very dead; it breathes not. But one feels something is better than nothing so one clings to the personality. And because our whole educational system never gives you any idea of your heart you don't know how to get to the heart. You listen to the poets and the mystics and you also become inspired by the idea of discovering the heart. But what to do, how to do it?
Meditation is the way to do it. There is no other method to do it. But educational systems are not going to educate people in meditation. They can easily be ready to teach something like Maharishi Mahesh Yogi's transcendental meditation -- which is neither transcendental nor meditation, which is just hocus pocus. Educational systems can be ready for it very easily because it is not going to create a revolution in you; on the contrary, it is anti-revolutionary. It will destroy the very possibility of revolution in you because it is a big thing, it has nothing of the heart in it. You repeat a mantra in the head.
Of course by repeating a certain mantra continuously -- and it can be any mantra, you can invent your own... The only problem is, when you invent your own you can't believe in it too much -- that's the only trouble, otherwise there is no problem. If somebody else gives you a mantra and if he comes from the East and from the Himalayas, then of course he has authority, he knows what he is doing and he can give you any nonsense -- a word or just a sound and you will think you are doing something immensely valuable.
All that you are doing is repeating a certain word again and again and falling into a deliberate kind of sleep. That's exactly the meaning of hypnosis, a deliberately created sleep. And because it is deliberately created you are not totally asleep; you will go on listening to the music, to the sound around, so you will feel that you were not asleep at all.
In English the only word that comes close to the Sanskrit word "tandra" is "hypnosis". But it has got very wrong associations; because of Mesmer and other people who worked on hypnosis it has become something of a black art, black magic. It is nothing like that. It is simply a deliberate way of creating sleep. But when you create sleep it can't be a natural sleep. You are somewhere in between, half asleep, half awake, so you can go on listening to the sounds outside -- the birds chirping -- and still you are very tranquil; and after it you will feel refreshed.
It is good for the head. It gives the head a little rest, a little sleep, and you come out of it a little refreshed. I am not saying that it is useless, it has its use. But it is not meditation, it is simply hypnosis. And one should call things by their proper names, otherwise confusion is created.
Meditation means dropping from the head to the heart. It is the greatest drop. You cannot conceive a bigger drop.
The meditations that we are doing here are devices to help your energy move towards the heart. What the educational systems have done to you I am trying to undo. You have to be brought back to the heart. Once you have known your heart you are a victorious individual. Then you can use the head but then you are using it as a master. You are the master and the head becomes the servant. And the head is very good as a servant, very good, obedient, but as a master it is very stupid. It is not meant to be the master.
So sannyas is not an ordinary kind of religion. It is a scientific phenomenon of transforming your energies from the head to the heart. And once your heart starts pulsating -- I mean the spiritual heart -- it pulsates exactly as the physical heart. There is a rhythm between the beats and you can hear both beats together when you reach to your heart. It is like a dance, a deep melody, a harmony.
So remember, in sannyas there is nothing to believe in -- no God to believe in, no heaven and hell to believe in, no punishment, no reward. It is not a church, it is not a theology, it is pure science. Use it as a scientific method and you can be born new.
[Most of us don't keep our promise -- the one we made with our maker. The exceptions are the meditators, Osho said.]
One of the greatest Indian poets, Rabindranath Tagore, in one of his poems says "The moment I see a new child born on earth I am again and again convinced that god still hopes, otherwise why should he create new children. He has not yet become convinced of the hopelessness of man, he still hopes. He thinks maybe up to now things have not been good, but tomorrow something is bound to happen.
And once in a while, even in the past, it has happened! Buddha fulfilled the promise, Lao Tzu fulfilled the promise, Kabir fulfilled the promise, Farid fulfilled the promise -- a few people have fulfilled the promise.
On the day Kabir died he sat in his deathbed, looked upwards and said to god "Are you satisfied? Have I done the work I had been sent for? If you say yes then I can leave this body." Then he smiled and told his disciples, "He says yes, and I am going to leave the body," and immediately he left the body -- sitting!
He was asking "Have I fulfilled the promise that I gave to you? Are you satisfied? If you are not satisfied then I can still go on working. But if you are satisfied then enough is enough; let me come home!"
Only in meditation can one fulfil the promise given to god. Only in silence the communion with god happens, only in silence one remembers who one is, only in silence your potential becomes actual. The need becomes the flower and there is great fragrance. The promise fulfilled, the work done, one of course feels tremendously ecstatic, happy, contented, blissful, because now one is ready to face one's god.
How long will you be here? Osho asked her, but her reply was so soft it was audible only to him.
That's good -- come back again! Then as she rose to leave he added, Don't forget the promise!
[The mind is to be renounced, not refined, Osho pointed out to Dhyana Kiyoko.]
Mind is always impure because it is full of desires, thoughts, memories, dreams. It is a junkyard. It goes on accumulating; whatsoever it comes upon it accumulates. It is infinitely greedy and a miser.
The ultimate result is that it fills one with rubbish. That's what I call impurity. And mind cannot be made pure; whatsoever you do it will remain impure. It is its nature. It is like you cannot purify poison. In fact a purified poison will be more poisonous.
That's what happens to your so-called great intellectuals, they become purified poison. They go on sharpening their intellect but they are not intelligent, just intellectuals, not wise, just knowledgeable.
It is only through meditation that purity comes. Meditation means jumping out of the mind. There is no need to purify the mind, it can be put aside. One can become disidentified with the mind. To know "I am not the mind," is real purity because then you are only consciousness, awareness, a witnessing. To live twenty-four hours a day as a witness is the way of the sannyasin.
[We'd rather buy from somebody else that which we've been given for free, Osho talked to Satyam Tom about this curious state of affairs.]
Truth cannot be purchased. There is no way to get it from others, it is untransferrable. One has to discover it oneself. No money can purchase it, no power can purchase it, but if one enters oneself one finds it. In fact it is already given, there is no need to purchase it.
The irony is that everybody has purchased it. Somebody has purchased it from the Christian marketplace, somebody from the Hindu marketplace, somebody from the Jewish marketplace, somebody from the Gita and somebody from the Bible and somebody from the Koran. But remember, whatsoever you have purchased from others is only something about truth, it is not truth. You have purchased only words -- empty, contentless.
Truth is truth only when it is your own experience. Jesus cannot give it, Buddha cannot give it, I cannot give it to you, nobody can give it to you for the simple reason that you have already got it. All that is needed is an inner search, an inner penetration to the core of your being -- and you will find it!
It is good that it is not a commodity. It is good that nobody can give it to you, otherwise it would have been worthless. People would inherit it from their parents, people would write in their wills, "Half of my truth will go to my wife and half to my girlfriend and it has to be divided equally amongst my sons..." It would be a thing. It is not, and it is good that it is not a thing.
There is one experience in life which is absolutely individual. That's why truth is even higher than love, because love can be shared with the other but truth cannot be shared even with the beloved. It is utterly individual; you know it in your absolute aloneness. And that's what sannyas is all about: entering into your aloneness, into the sanctum of sanctums, your innermost shrine, the real temple where truth is always waiting for you. How long will you be here? asked Osho. I'm leaving tomorrow, replied Satyam Ton. Then come back again ... the day after tomorrow!
Osho's Commentary
[Even if we catch a glimpse of bliss we've been conditioned not to recognise it -- that's the state the majority of us is in, Osho told Anand Mary.]
The crowd of humanity, the mass mind, lives in misery. There are vested interests behind it. The politician cannot exist without people being miserable. The priest cannot exist; for his profession it is a must that people should be miserable. Social workers, social servants, missionaries, philanthropists -- all cannot exist, they all need a miserable humanity. And they are powerful people. For centuries they have been creating situations in which a man rarely finds a moment of bliss.
The misery is so thick and so deep that even if by chance a moment of bliss happens you will tend not to believe in it, you will think it is imagination. You will think it is not the think that should be. You will reject it. You will be afraid to talk about it because nobody is going to believe you. And your mind will not take any note of it, it will not keep memory of it.
The mind accumulates all kinds of wounds; it never accumulates flowers. It also lives on misery. Whenever you are blissful the mind disappears. In a state of blissfulness you are utterly herenow. The mind is either past or future, the mind cannot the present. So not only are there outer vested interests for misery, inside you also they have implanted a mind which lives on your misery. It is a parasite and unless one rebels against all these forces there is no possibility of bliss. Only very few people have attained bliss.
For the millions it is only a word without any meaning and whatsoever they think about it is not bliss. At the most they think of pleasure, or if they are very sophisticated, cultured intellectuals, they think of happiness. But it is neither pleasure nor happiness, it is something far beyond them; in fact it is incomprehensible to the mind.
Pleasure is physiological, happiness is psychological, bliss is spiritual. It is a totally different dimension.
To be a sannyasin means to be a rebel. From this moment you have to fight against all the forces that impose misery on you and you have to assert your blissfulness, your cheerfulness. It is our birthright and it is our nature too. Once we start asserting it, it starts growing. Once we reject the imposed misery and its pattern, a tremendous surprise awaits you. You become aware for the first time in your life that bliss is a man-created phenomenon, so is misery; it is our decision. If we decide to be miserable -- as all the forces want us to decide -- then we are miserable. If we decide to be blissful -- as nobody wants us to be -- even against the whole world one can be blissful. It is purely an individual decision.
Sannyas means a decision, a commitment, that "I am going to transform my life into a blissful existence."
[Bliss is love's soil; love is bliss in blossom. Love and bliss are two tremendously important words that need to be constantly remembered, Osho told us.]
Be blissful when you are alone and be loving when you are with someone, even with a tree or a rock. Love iq the expression of your bliss the sharing of your bliss with the other, and bliss is creating love energy within your being. They are not two things but two aspects.
Unless you are blissful you cannot be loving. That's why a strange experience happens to peoples even love exhausts them. You cannot be loving for long. After a few hours you feel tired, you want to escape somewhere else, you want to be alone.
Why does one feel so exhausted? Love should release more energy in you, it should rejuvenate you. But it exhausts you because you don't know how to create love energy -- you are not blissful within.
Bliss functions like a dynamo and it creates more and more energy within you -- so much so that you have to share it. Then you forget all about with whom to share, you have to share it. There are moments when you have to sing a song whether anybody listens or not. There are moments when you have to dance a dance whether there is any audience or not -- that is irrelevant. There are moments when energy starts overflowing you, but that is possible only if you live in bliss.
Bliss helps love and love helps bliss. It is like if you go on drawing water from a well, fresh water goes on coming into the well. If you don't draw the water, if you are miserly and you put a lock on the well and you say "I will have the water for sometimes when there is scarcity of water; when the summer comes and the water is not so easily available, I will keep it for those times, I cannot allow anybody to draw water from it, and then your well will become poisoned. Its water will die, because new sources new springs, will not be allowed to bring more water to lt; they will all close up.
So just as drawing water from the well helps the well-water to remain continuously new and young and fresh, love helps your bliss. Love goes on drawing water from your well aud your springs of bliss go on bringing new energy to you. Soon one finds that bliss is inexhaustible.
The day you discover bliss is inexhaustible, you know love is also inexhaustible. Then one is a lover twenty-four hours a day and one is blissful twenty-four hours a day. That's the ultimate peak. Before that is reached one's life is not fulfilled, one has lived in vain.
[He named Albertus from Holland Prem Samarpan -- love and surrender -- and then said:]
Love is a very simple phenomenon. It is very strange that very few people have ever tasted it -- and it is just around the corner and it is everybody's right to experience it. Love is nothing but the goal of your whole life. Life is an opportunity to experience love because to experience love is to know god. Without love there is no god.
Nietzsche could say god is dead because he never experienced love. He had fallen in love with a woman, but the triangle was very difficult. He had fallen in love with the great musician Wagner's wife. But she loved her husband so much that she was not interested in Nietzsche at all. The frustration went very deep; he became closed, he started avoiding women.
And then a second accident happened. Because he started avoiding women the only woman with whom he allowed any intimacy was his own sister; he fell in love with that woman. Now that created guilt. To fall in love with your own sister in a Christian society, with the Victorian morality predominant all over the West... He could not express it, he could not drop it; he was crushed between love and guilt. It was these experiences that finally made him declare that god is dead -- because love was dead for him.
Rather than saying "Love is dead for me" he said "God is dead -- for all"! That is one of the fallacies of all philosophers they tend to project their own personal experiences as if those experiences were universal. Whatsoever happens to them they start believing it is happening to everybody else, as if they are the representatives, the examples -- they are not. Nobody is, everybody is unique.
If he had spoken just for himself then he would have said love is dead, because he never experienced it. And the reason why he could not experience it was his ego.
When he fell in love with Wagner's wife it was out of his ego, because he appreciated Wagner's music very much, he knew he was a master. But there was a subtle jealousy also. He was also a master of his philosophy, and they were great friends and he respected Wagner very much. Falling in love with Wagner's wife was really an effort to show Wagner "I am far superior to you; I can snatch away your wife." It was an ego trip.
Ego is the only barrier in love; hence "samarpan", surrender. If ego is the only barrier in love then surrendering the ego opens the door to all the mysteries of love.
Learn only one thing because that is the most important thing to learn: surrender the ego, be just a nobody, and you will experience great love -- and the experience of love ultimately becomes the experience of god.
[Love's eye beautifies -- that was the meaning of Prem Ruth, Osho explained to a teacher from Germany.]
People think that they fall in love because somebody is beautiful or something is beautiful. The truth is just the opposites something appears beautiful because you have fallen in love with it, not vice versa. It is love that makes everything beautiful.
The moment you are in love with somebody or something suddenly its beauty is revealed to you.
It is only later on that the mind starts calculating "Why did I fall in love?" Retrospectively it starts thinking. Of course, that is the way of the mind. So it comes to a wrong conclusion; it puts the horse behind the cart. It goes on saying "I love you because you are so beautiful; the real thing is "You are so beautiful because I love you. You may not be beautiful to other people." If you love roses they are beautiful to you. Somebody else may not love roses at all; he may have an allergy to roses, he may love marigolds.
Very few people love the poor marigolds... Marigolds are proletariats, poor people, but really joyous people, very joyful and they don't care at all whether anybody loves them or not. They dance in the wind the same way, they sing their song the same way, as if the whole world is in love with them. And that should be the way of the sannyasin too. Live as if the whole world loves you, dance and sing as if the whole world loves you. Love the whole world and you will be surprised how beautiful it is.
As your love grows and deepens, everything becomes more and more beautiful. When your love is absolute, you discover god. God means the discovery of the ultimate beauty of existence.
[The heart of the matter is the matter of the heart. Hardly anyone knows they even have a heart, Osho told Dhyan Klaus.]
The physiological organism that breathes in and out and purifies your blood is not the heart; it is just the physiological counterpart of the spiritual thing that is hidden behind it. Just as the brain is not the mind so the so-called physical heart is not the heart. The brain is a mechanism; the mind is the spirit of the brain. And the heart, physiological heart, is the mechanism; the spiritual heart is behind it.
Very few people become aware of it and the reason why they don't become aware of it is that our whole society -- eastern, western, Hindu, Christian, Mohammedan, it doesn't matter what society it is -- all societies hitherto have been creating a detour of energy in every child. They don't allow the child to move through the heart. The whole system of education is managed in such a way that the child has to by-pass the heart, he has to take a detour. He goes directly to the head and from the head he connects with the world, not from the heart. This is for the simple reason that the heart makes you victorious and the head makes others victorious.
If you live in the head you will be dominated by others, exploited by others, oppressed by others. If you live in the heart then nobody can exploit you, nobody can oppress you. If you live through the heart then you live as freedom, then you have integrity. Then you exist like an individual, and individuality has beauty, it has grace.
The head can only give you a personality. That is a poor substitute for individuality, very poor and very dead; it breathes not. But one feels something is better than nothing so one clings to the personality. And because our whole educational system never gives you any idea of your heart you don't know how to get to the heart. You listen to the poets and the mystics and you also become inspired by the idea of discovering the heart. But what to do, how to do it?
Meditation is the way to do it. There is no other method to do it. But educational systems are not going to educate people in meditation. They can easily be ready to teach something like Maharishi Mahesh Yogi's transcendental meditation -- which is neither transcendental nor meditation, which is just hocus pocus. Educational systems can be ready for it very easily because it is not going to create a revolution in you; on the contrary, it is anti-revolutionary. It will destroy the very possibility of revolution in you because it is a big thing, it has nothing of the heart in it. You repeat a mantra in the head.
Of course by repeating a certain mantra continuously -- and it can be any mantra, you can invent your own... The only problem is, when you invent your own you can't believe in it too much -- that's the only trouble, otherwise there is no problem. If somebody else gives you a mantra and if he comes from the East and from the Himalayas, then of course he has authority, he knows what he is doing and he can give you any nonsense -- a word or just a sound and you will think you are doing something immensely valuable.
All that you are doing is repeating a certain word again and again and falling into a deliberate kind of sleep. That's exactly the meaning of hypnosis, a deliberately created sleep. And because it is deliberately created you are not totally asleep; you will go on listening to the music, to the sound around, so you will feel that you were not asleep at all.
In English the only word that comes close to the Sanskrit word "tandra" is "hypnosis". But it has got very wrong associations; because of Mesmer and other people who worked on hypnosis it has become something of a black art, black magic. It is nothing like that. It is simply a deliberate way of creating sleep. But when you create sleep it can't be a natural sleep. You are somewhere in between, half asleep, half awake, so you can go on listening to the sounds outside -- the birds chirping -- and still you are very tranquil; and after it you will feel refreshed.
It is good for the head. It gives the head a little rest, a little sleep, and you come out of it a little refreshed. I am not saying that it is useless, it has its use. But it is not meditation, it is simply hypnosis. And one should call things by their proper names, otherwise confusion is created.
Meditation means dropping from the head to the heart. It is the greatest drop. You cannot conceive a bigger drop.
The meditations that we are doing here are devices to help your energy move towards the heart. What the educational systems have done to you I am trying to undo. You have to be brought back to the heart. Once you have known your heart you are a victorious individual. Then you can use the head but then you are using it as a master. You are the master and the head becomes the servant. And the head is very good as a servant, very good, obedient, but as a master it is very stupid. It is not meant to be the master.
So sannyas is not an ordinary kind of religion. It is a scientific phenomenon of transforming your energies from the head to the heart. And once your heart starts pulsating -- I mean the spiritual heart -- it pulsates exactly as the physical heart. There is a rhythm between the beats and you can hear both beats together when you reach to your heart. It is like a dance, a deep melody, a harmony.
So remember, in sannyas there is nothing to believe in -- no God to believe in, no heaven and hell to believe in, no punishment, no reward. It is not a church, it is not a theology, it is pure science. Use it as a scientific method and you can be born new.
[Most of us don't keep our promise -- the one we made with our maker. The exceptions are the meditators, Osho said.]
One of the greatest Indian poets, Rabindranath Tagore, in one of his poems says "The moment I see a new child born on earth I am again and again convinced that god still hopes, otherwise why should he create new children. He has not yet become convinced of the hopelessness of man, he still hopes. He thinks maybe up to now things have not been good, but tomorrow something is bound to happen.
And once in a while, even in the past, it has happened! Buddha fulfilled the promise, Lao Tzu fulfilled the promise, Kabir fulfilled the promise, Farid fulfilled the promise -- a few people have fulfilled the promise.
On the day Kabir died he sat in his deathbed, looked upwards and said to god "Are you satisfied? Have I done the work I had been sent for? If you say yes then I can leave this body." Then he smiled and told his disciples, "He says yes, and I am going to leave the body," and immediately he left the body -- sitting!
He was asking "Have I fulfilled the promise that I gave to you? Are you satisfied? If you are not satisfied then I can still go on working. But if you are satisfied then enough is enough; let me come home!"
Only in meditation can one fulfil the promise given to god. Only in silence the communion with god happens, only in silence one remembers who one is, only in silence your potential becomes actual. The need becomes the flower and there is great fragrance. The promise fulfilled, the work done, one of course feels tremendously ecstatic, happy, contented, blissful, because now one is ready to face one's god.
How long will you be here? Osho asked her, but her reply was so soft it was audible only to him.
That's good -- come back again! Then as she rose to leave he added, Don't forget the promise!
[The mind is to be renounced, not refined, Osho pointed out to Dhyana Kiyoko.]
Mind is always impure because it is full of desires, thoughts, memories, dreams. It is a junkyard. It goes on accumulating; whatsoever it comes upon it accumulates. It is infinitely greedy and a miser.
The ultimate result is that it fills one with rubbish. That's what I call impurity. And mind cannot be made pure; whatsoever you do it will remain impure. It is its nature. It is like you cannot purify poison. In fact a purified poison will be more poisonous.
That's what happens to your so-called great intellectuals, they become purified poison. They go on sharpening their intellect but they are not intelligent, just intellectuals, not wise, just knowledgeable.
It is only through meditation that purity comes. Meditation means jumping out of the mind. There is no need to purify the mind, it can be put aside. One can become disidentified with the mind. To know "I am not the mind," is real purity because then you are only consciousness, awareness, a witnessing.
To live twenty-four hours a day as a witness is the way of the sannyasin.
[We'd rather buy from somebody else that which we've been given for free, Osho talked to Satyam Tom about this curious state of affairs.]
Truth cannot be purchased. There is no way to get it from others, it is untransferrable. One has to discover it oneself. No money can purchase it, no power can purchase it, but if one enters oneself one finds it. In fact it is already given, there is no need to purchase it.
The irony is that everybody has purchased it. Somebody has purchased it from the Christian marketplace, somebody from the Hindu marketplace, somebody from the Jewish marketplace, somebody from the Gita and somebody from the Bible and somebody from the Koran. But remember, whatsoever you have purchased from others is only something about truth, it is not truth. You have purchased only words -- empty, contentless.
Truth is truth only when it is your own experience. Jesus cannot give it, Buddha cannot give it, I cannot give it to you, nobody can give it to you for the simple reason that you have already got it. All that is needed is an inner search, an inner penetration to the core of your being -- and you will find it!
It is good that it is not a commodity. It is good that nobody can give it to you, otherwise it would have been worthless. People would inherit it from their parents, people would write in their wills, "Half of my truth will go to my wife and half to my girlfriend and it has to be divided equally amongst my sons..." It would be a thing. It is not, and it is good that it is not a thing.
There is one experience in life which is absolutely individual. That's why truth is even higher than love, because love can be shared with the other but truth cannot be shared even with the beloved. It is utterly individual; you know it in your absolute aloneness. And that's what sannyas is all about: entering into your aloneness, into the sanctum of sanctums, your innermost shrine, the real temple where truth is always waiting for you.
How long will you be here? asked Osho.
I'm leaving tomorrow, replied Satyam Ton.
Then come back again ... the day after tomorrow!