Seeker

Beloved Osho, you have said that when the self surrenders, the whole existence then protects. Then why was the fakir who could see the formless everywhere, or who could feel the presence of godliness everywhere, murdered by the english soldiers?

It appears like murder to you, but not to him. You see it as murder because you are under illusion. He saw only the divine in that spear; he saw that the death was a meeting with the divine. Existence protected him in the sense that even death did not seem like death to him. Death became the door of the ultimate bliss. To you it seems that he died, he was finished. When the Ganges flows into the sea, to you it seems that it is finished. But ask the Ganges: it will say, "I have disappeared and thus become the sea." The Ganges will say, "The fear of annihilation was there before but now it has disappeared. Before this I was very narrow, bounded by the two banks. I could have been finished. I was limited so I could have died. But now I have become unlimited, now…

Osho, even in the presence of a Buddha, is it still essential that the seeker find his own solution?

That is why Buddhas have created families. The Buddha created the sangha. He formulated three refuges. The first was: “Buddham sharanam gacchami”—I go to the refuge of the Buddha. But as long as the Buddha is alive this is easy. When the Buddha is no longer in the body, an ordinary person finds it difficult—how to take refuge in one who is not visibly present? He is invisible; even his feet are not visible—how to take refuge? So the Buddha made a second formula: “Dhammam sharanam gacchami”—if there is no Buddha, take refuge in the Dhamma. But Dhamma is a very subtle, ethereal thing. Dhamma means the law by which the universe moves. Yet it is not seen. So the Buddha made a third formula: “Sangham sharanam gacchami”—take refuge in the Sangha; the community of monks, the family. The Buddha is the subtlest. Buddhahood means: one who, awakened, has realized…

A friend has asked: Osho, if we come to know, accept, and recognize that this knowledge is not ours, what will happen within us? What will change? Will there be a revolution?

The minister too stood astonished. “What happened?” The youth said, The very thought that I have been called back and am heir to the throne—and everything changed in that moment. I became another man. The beggar who had been within me for five years—where has he vanished? I cannot find him though I search. My whole consciousness has become different. A small remembrance: for five years he held the notion “I am a beggar,” so he was abject; his eyes were abject; his face dull. In a moment a recognition, a remembrance, an awakening occurred: “I am an emperor”—and everything changed. That abjectness dissolved from his eyes; eyes once dull filled with brilliance; life-energy that had grown sluggish became vibrant; breaths that seemed dead inhaled the air of life again. What happened to that youth? The day you realize that what you have so far taken as knowledge is worth…

Question: BELOVED OSHO, WHAT DOES IT MEAN TO BE A SPIRITUAL SEEKER? It means two things, primarily. One, that life as it is known outwardly is not fulfilling, life as it is known outwardly is meaningless. The moment one becomes aware of this fact, that this whole life is just a meaningless thing, then the seeking begins. This is the negative part, but unless this negative part is there, the positive cannot follow. Spiritual seeking means primarily a negative feeling, a feeling that life as it is, is meaningless, this whole process just ends in death: "Dust unto dust." Nothing remains conclusively in one's hands. You pass through life with such agony, with such hell, and nothing is achieved conclusively. This is the negative part of spiritual seeking, and the whole life helps you toward this.