Dependability

Osho, a master can always know the spiritual state of a seeker longing for liberation, but how can the seeker know whether the master has attained truth or not? And if the disciple ever feels he has lost the gamble in his choice, can he go to another master? Please clarify your view.

The scripture says: eat once a day—so they eat once. Two garments—so two garments. Don’t travel after sunset—so they don’t. Don’t drink water at night—so they refrain. Rise before dawn—so they rise. They rehearse what the scripture prescribes; through this, they match your idea and seem suitable. If your conception springs from the same scripture, the match is exact. Hence the odd spectacle: the guru of one sect does not seem like a guru at all to another sect. But to his sect he appears the supreme guru. Their conceptions match. Understand the trick. You study the same shastra… Consider an actress who came to see me: “What do you say about the Bhrigu Samhita?” I asked why. She said, “In Delhi they read my Bhrigu. I noted what they said of my past lives, and future too. Some things about this life were true. Others aren’t yet, but the…

In one of your talks you said that the effect of shaktipat diminishes gradually; thus the seeker must maintain a regular contact with the medium. Does this not mean dependency upon some person in the form of a guru?

All relationships are binding, whether they be of husband and wife, father and son, or guru and disciple. Where there is relationship, there is slavery. So the spiritual seeker has not to form relationships. If he keeps the relationship of husband and wife there is no harm; it is not a hindrance because this relationship is irrelevant. But the irony lies in the fact that he renounces and drops out of husband-wife, father-son relationships to form a new guru-disciple relationship. This is very dangerous. The idea of a spiritual relationship has no meaning. All relationships belong to the mundane world. Relationship as such is worldly. If we say that relationship is the world, it would not be wrong. You are alone, unassociated. This is not an egotistical statement because others too are alone and unassociated. Someone is two steps ahead of you; if you have heard the footsteps, then you…

Osho, in a previous talk you said you prefer shaktipat to be as close to grace as possible. Doesn’t that imply that the method of shaktipat admits gradual refinement and development? In other words, is qualitative progress also possible in the process of shaktipat?

From one who has attained the seventh body, shaktipat becomes the purest—the purest. Yet it is still not grace. The purest state of shaktipat is reached at the seventh body—no further. On that side there is no veil now; for the one in the seventh there is no veil—he is one with the void. But on your side there is a veil. You will still take him to be a person. Your veil will now provide the final obstruction. From his side there is none, but for you he remains a person. The sense of personhood toward the medium is also an obstacle Understand: if I attain the seventh state, it is my affair that I know I am the void—but you? You will know me as a person. And your notion that I am a person becomes the last veil. That veil will fall only when the happening befalls…

Osho, true masters are different, and a follower of one master cannot accept another. But we find ourselves bowing to Buddha, Mahavira, Lao Tzu, Jesus, Krishna—everyone. Perhaps it is because you yourself have oriented us toward them. Even on seeing the living master Krishnamurti, our hearts overflowed with joy, our feet began to dance. Why? And we cannot understand why Krishnamurti’s lovers cannot accept you?

True masters are certainly different. Broadly, three kinds can be seen. First is the kind of master like Krishnamurti; Mahavira and Buddha belong to the same line. Such a master has one central message: become utterly free, do not depend on anyone. Your liberation lies in your freedom. Liberation is not a final event waiting at the end; you must learn freedom from the very first step—only then will it flower at the last. Krishnamurti’s famous book is The First and the Last Freedom: the first freedom is the last freedom; the very first step of freedom is already the last step. So: do not go into anyone’s refuge, do not surrender anywhere, do not bind yourself to any ideology; avoid belief. Mahavira called this the state of ashraya-shunyata—no refuge. Take no shelter. Buddha’s last message at the time of his death—Ananda asked for a final word to treasure forever—was:…