I am a new beginning

As far as I am concerned, I am not part of any old category of masters. I am a new beginning in the sense that the old master demanded surrender. I don’t demand anything from you, because to me surrender is a subtle spiritual slavery. Of course, with a master the surrender feels beautiful but even if slavery is decorated with flowers I cannot be deceived by it.

I want my people to be individuals living in freedom. If they love me it is out of their freedom, not out of fear, not out of desire, not out of some longing for achievement. The old disciple was surrendering himself because he wanted to be enlightened. The master was being used as a means. I don’t allow myself to be used as a means. That is ugly.

The old master was using the disciples for his own egoistic ends. The masters in the past used to brag about how many disciples they had. The number of the disciples decided the greatness of the master. The master was also dependent in a certain sense on the disciples. It is something to be understood that you cannot make anybody dependent without yourself becoming dependent too. And the same is true if you are independent, you would love to make everybody independent. Because independent individuality has such beauty and grace, such joy, such freedom to fly in the sky with no boundaries and no chains, with no conditions, no expectations, that a master would love his disciples to be ultimately free, free even of himself.

Zarathustra has said to his disciples: “Beware of me.” That small statement contains great meaning, because a disciple can renounce everything to be one with the master, to come closer and closer to the master; he can even sacrifice himself. But in this sacrificing he will enjoy a certain unburdening, because now he is no longer responsible. The whole responsibility is on the shoulders of the master. The disciple has become a sheep and the master has become the shepherd. Now the shepherd will take care.
One can think in this way that the sheep has attained a certain freedom – freedom from responsibility. But becoming a sheep, even if you become free, your freedom has no meaning. It is fear; it is irresponsibility. In a deeper sense you have lost yourself to gain something. It is not out of love that you have surrendered to the master; out of love there is no surrender, there is no need.

Love is a far bigger phenomenon than any surrender. Surrender is of the mind and surrender is an effort. Love is of the heart and it is not an effort. You suddenly find yourself in love with someone. Even if you try to be in love with someone you cannot succeed. No effort is going to be successful. Love comes just like the spring comes, and when love comes it brings many flowers.

There have been two kinds of masters. The majority of the masters in the past demanded surrender, total surrender. It was a kind of spiritual slavery. The master was enjoying a great ego, and the disciple was enjoying a great unburdening from all responsibilities. Now the master is going to save him. Now the master is his salvation, liberation, enlightenment. All that he could do he has surrendered himself. He has become an absolute yes.

To me this kind of relationship was not healthy, something was basically wrong. Because of this situation in the past one man stands separate from the whole crowd of masters, and that is J. Krishnamurti. He denied he was a master and he refused to accept anybody as a disciple; this was another extreme. The other masters were demanding absolute surrender. J. Krishnamurti has lived with masters who have asked absolute surrender from him, and as he became more and more mature he saw the whole game: the master enjoys the ego, the disciple enjoys irresponsibility. But neither the master is a true master nor the disciple is a true disciple; both are exploiting each other.

There is no question of love when there is exploitation. Krishnamurti refused to be master of anyone and he refused to allow anyone to think that he is a disciple. He has taken a great step but he has moved to the very extreme. And always remember: if one extreme is wrong the other extreme cannot be right. The right is always somewhere exactly in the middle, the golden mean. Only in the middle is there balance, and only in the middle, exactly in the middle, is there transcendence of the polarities, of the opposites.

My position is exactly in the middle. I don’t ask any surrender from you; hence, I am not on the old track. I don’t deny you the beauty of being a disciple. I don’t insult you; I don’t reject you. I accept your love, but I will not accept your surrender. In accepting your love and your disciplehood I am your master, but there is no relationship of surrender.
I am not here to erase your individuality.
I am here just to erase your ego.

That does not need any surrender, it needs a deep meditative understanding on your part.
I can give you love, I can share my own understanding with you, but there is no condition attached to it.

My joy will be to see you as a growing individual in total freedom. And in total freedom, yes is as much possible as no.

I can understand Maneesha’s problem, that no is very difficult, more difficult to a master who does not ask surrender. No becomes more difficult because the master allows it. If the master does not allow no, he is repressing something in you, and his not allowing no does not destroy the possibility of no in you. On the contrary, the master himself is afraid that if you are not prevented, you can say no.

The yes from you is meaningless if you are not free to say no. Your yes has meaning only because you are absolutely free to say no. It does not mean that you have to say no. It does not mean that there will be a situation where you have to say no. In fact it will become more and more impossible for you to say no.

To say no is easy when you are prevented, prohibited. Then, it becomes a question of your individuality; it becomes a question of your spiritual freedom. And certainly anybody who has any dignity is bound to find situations where he would like to say no. If he does not say it he is behaving as a hypocrite. He is not saying no because he is afraid to lose the love of the master and to lose the possibility of getting higher states of consciousness.

But this is business, this is cunningness. And there should not exist any business or any cunningness between the master and the disciple.

Krishnamurti has moved to the very extreme: no master, no disciple. But that created an absurd situation, for his whole life, and he lived long, ninety years. He started being a teacher at the age of fifteen, and he wrote his first book At The Feet Of The Master at the age of fifteen. It was so early that later on he could not even remember whether he had written it or not. It appeared as if in a dream, far away, just an echo.

From the age of fifteen to the age of ninety, almost seventy-five years continuously – no master has been teaching so long. Gautam Buddha was teaching for only forty-two years; so was Mahavira. Jesus taught for only three years, because at the age of thirty-three he was crucified; he started his teaching career at the age of thirty. Perhaps Krishnamurti is the only person who has been a teacher for seventy-five years.

But the question is that his situation is very absurd. If he does not accept himself to be master and he does not accept you as disciples, then what is he doing for seventy-five years? Running around and around all over the world what is he doing…to whom he is talking?

The word disciple does not mean anything else other than a learner; that is its original meaning. If he is not talking to people who are ready to learn, then what is the point of talking? And if Krishnamurti is not a master, from where does he get the authority to talk, to say anything to anybody? He goes on denying that he is a master, and everybody knows he is a master. And he goes on saying, “You are not the disciples,” and everybody who listens to him, learns from him, feels a certain disciplehood.

Both are denying actualities. Out of fear that they may not get trapped into the past relationship of master and disciple. This whole seventy-five years of J. Krishnamurti are full of fear, the fear of the past heritage, centuries of master and disciple relationship, because it has become a spiritual slavery. The disciple could not say no. Rather than allowing the disciple to say no he simple denied that there is a disciple. It is not a great revolution; it is just a reaction, moving from one extreme wrong situation to another wrong situation, another extreme.

I am standing exactly in the middle. I can see both the extremes, the right and the left. And I can see that both are half, incomplete. Both are not going to help anybody to attain to spiritual freedom. The first because it insists on surrendering, and the second because it simply denies that you are a disciple. And Krishnamurti goes on teaching for seventy-five years continuously, and becomes angry when the listeners don’t listen rightly.

Read full note here :

http://www.facebook.com/notes/bodhi-sarango/i-am-a-new-beginning/361796980094

Osho

I love this kind of OSHO lying

"Always remember, whatsoever I say to you, you can take it in two ways. You can simply take it on my authority, 'Because I say so, it must be true' -- then you will suffer, then you will not grow. Whatsoever I say, listen to it, try to understand it, implement it in your life, see how it works, and then come to your own conclusions. They may be the same, they may not be. They can never be exactly the same because you have a different personality, a unique being. Whatsoever I am saying is my own. It is bound to be in deep ways rooted in me. You may come to similar conclusions, but they cannot be exactly the same. So my conclusions should not be made your conclusions. You should try to understand me, you should try to learn, but you should not collect knowledge from me, you should not collect conclusions from me. Then your mind-body will grow."

Samadhi - Communion with Light and Love

Many parts of Swami's Teaching are concentrated to the explanation the essence of humans' real Self, humans' goals on the Earth, the relations between human beings, between human beings the nature and God (Brahman, Atma, Absolute). Among them, the significant global role plays the spiritual development and educare of a humanity. Without spiritual development of humanity there is needless to expect to reach to the higher state of society - 'Golden Age'. The spiritual development begins from a person's spiritual, moral, ethical values and skills as Swami has many times has mentioned. One of the skills is a personal awareness. How to reach to this? It is possible when there is a will through different Sadhanas, rituals, scholarships, worships. There are many ways and methods, about what I will hope to write time-by-time. Swami indicates: "Samadhi is as the ocean to which all Sadhana flows. The seven streams of Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana and Dhyana all find their consummation in it. Every trace of name and Form disappear in that Ocean. He who serves and He who receives the service, he who meditates and He who is meditated upon, all such duality is dispelled and destroyed. One will not experience even the experience, that is to say, one will not be aware that he is experiencing! Oneself alone, naught else - that will be the Samadhi. If there is aught else, it cannot be Samadhi. It is something like a dream, a fantasy, a passing vision at best. Samadhi can admit of nothing other than Brahman."(Excerpts from: Sathya Sai Baba."Prashanthi Vahini," p. 60). Samadhi is as the central point for spiritual awareness about what is interesting to contemplate by the guidance and help of Swami's quotations. "What is Samadhi? In common parlance, in the eyes of worldly people and in the books written by worldly individuals, Samadhi may be described in various ways. One may be a state of trance during meditation. But this cannot be called Samadhi. Samadhi means merging the mind in the Atma. In that state there are no two entities. Samadhi is a state of equal-mindedness. It is the state in which the oneness of everything is experienced." (Excerpts from: Sri Sathya Sai Baba. SSS. Vol. 23. Chapter 21). Swami explains the inner meaning of Samadhi: "It is not a state of unconsciousness or some kind of consciousness. Samadhi is "Sama-Dhi" - the state in which the intellect has achieved equanimity. Whether in pleasure and pain, in praise or blame, in gain or loss, in heat or cold, to be able to maintain in equal mind in Samadhi." (Sri Sathya Sai Baba. SSS. Vol. 22. Chapter 21). The essence of Samadhi one cannot easily to understand. Various spiritual circles have a little different explanations and approaches to Samadhi. By my insight the most clear for Westerns are explanations made by Swami. He indicated to the variety of approaches to Samadhi and concluded that the ways may be many however, the God is One. "Samadhi is ordinarily mistaken to be an emotional state in which a person acts abnormally, as if in a state of high excitement or trance. You may think that Samadhi is something different from the waking, dream or deep-sleep states. But, truly, Samadhi is something common to all three states. A person who is immersed in Samadhi, whose mind is in equanimity, will always be in a state of bliss, whether he is in the waking state immersed in his every-day life, or whether he is in the dream-state or in the deep-sleep state. To attain it, a great deal of spiritual practice is necessary. After describing the noble characteristics of a truly wise man, Krishna told Arjuna, "Arjuna, Follow my commands! Discharge your duties while all the time thinking of me. Then you will be able to experience and enjoy the divinity that is everywhere. This divinity is the unity which underlies all the diversity in the world. Base your actions on that. Constantly concentrate on that divinity. I am that divinity and you are very dear to me. When you concentrate on me, then I will be fully concentrated on you." ( Exerpts from: Sai Baba Gita. XXII, page 222). The first advice to humans for the sake their awareness through meditation and its final state Samadhi is constantly concentrate to the God and to dedicate all actions to Him as through this is possible to experience the divinity everywhere. Devotion and faith has a profound importance in the development of meditative states and Samadhi Oneness of the Self, God. Devotion draws the interest of the God and attracts spiritual initiation. Devotion focuses the mind more intently and gives for meditation feeling and power. It allows one to turn mind completely within. Faith is implicit in devotion. Without devotion one will has no results. A great saint can achieve Samadhi without a formal meditation. Devotion brings meditation naturally. However, all happens by the Divine Will. By Swami suffering is caused because there is lack of faith that Divine is in person. The religions and beliefs are different, but Brahman is the One. The human life path is expressed through actions in past and present lives. However, it is an illusion. When a person acknowledged it he/she achieve to Brahman, to own real Self, Samadhi. By Yoga-Sutra, the three main practices that produce Samadhi are austerities*, "self study," and "devotion to the Lord." There is mentioned that Samadhi is more easily understandable through the cultivation of wisdom (jnana). Wisdom is the knowledge about the Self, the divine inner Self as the 'self study' (1, 2). (*The Vedic word for austerities is "tapasya" meaning to burn. Austerities purify the physical and astral bodies and burn away karma that obstructs practice. The true austerities are: Sexual Restraint, Meditation, Pure Food, Pranayama, Fasting, Silence, and Solitude). Obtained wisdom, one comes to the realization that the outer material world is not more real than our nightly dreams and not any more important. This knowledge makes it easier for the mind to turn inward and the world represents as a beautiful dream of the Divine. The modern science has discovered tens of years ago that there is abyss of 'emptiness' between atoms' nucleons and electrons. Practically all around us so-called material world in fact consists in 'emptiness' by scientific term - consists in physical vacuum). Humans bodies are also practically consist in physical vacuum where 'swim' the particles of atoms formed molecules. The structure of atoms today knows any student of high school. This scientific truth as underlines the Vedic wisdom by what "Form is emptiness, emptiness is form." (1). The recent discoveries made under guidance of CERN (The world's largest particle physics laboratory) show the that two entangled photons can be far away from each other and still yield correlated results for measurements. A more exotic scenario, and one that has recently been measured, is when a photon hits a beam splitter and turns into what are effectively two versions of itself in two different places, which display the same sort of correlations between its two manifestations. Is it not an indirect scientific proof that all is the same Atma, Brahman? By the same research, the bizarre predictions of quantum mechanics really do hold in our universe (3). In this bizarre illusion the nature of life is not a life, not a death, there is no coming, no going only being in one state or another...what in essence are only appearances of eternal Atma. However, the predictions of quantum mechanics being connected with spiritual wisdom alias parts from Swami's Teaching are not bizarre at all. What is life's meaning without devotion, faith, spiritual awareness? "To a superficial observer, the life of man appears as an endless round of eating and drinking, toiling and sleeping. But, verily life has a much greater meaning; a much deeper significance. Life is a sacrifice, a yagna. Each little act is an offering to the Lord. If the day is spent in deeds performed in this spirit of surrender, what else can sleep be except Samadhi? Man commits the great fault of identifying himself with the body. He has accumulated a variety of things for the upkeep and comfort of the body. Even when the body becomes weak and decrepit with age, he attempts to bolster it up, by some means or other. But, how long can death be postponed? When Yama's warrant comes each has to depart. Before Death, position, pride and power, all vanish. Realizing this, strive day and night, with purity of body and mind and spirit, to realize the Higher Self, by the service of all living beings." (Sathya Sai Baba. Prema Vahini, p. 5).

The Prophet by Khalil Jubran

You were born together, and together you shall be forevermore. You shall be together when the white wings of death scatter your days. Ay, you shall be together even in the silent memory of God. But let there be spaces in your togetherness, And let the winds of heavens dance between youLove one another, but make not a bond of love: Let it rather be a moving sea between the shores of your souls. Fill each other's cup but drink not from one cup. Give one another of your bread but eat not from the same loaf. Sing and dance together and be joyous, but let each one of you be alone, Even as the strings of a lute are alone though they quiver with the same music. Give your hearts, but not into each other's keeping. For only the hand of Life can contain your hearts. And stand together yet not too near together: For the pillars of the temple stand apart, And the oak tree and the cypress grow not in each other's shadow

I am the spirit of my love

I'm dancing With the one I love

Dance with Me.

https://www.youtube.com/watch?v=FdSca9yYwKw

What is our daily living? If you can bear to look at it, if you can observe it, what is actually our everyday life? One can see that in that living there is a great deal of confusion, there is a great deal of conformity, contradiction, where every man is against another man, where in the business world you are ready to cut another’s throat. Politically, socially, morally there is a great deal of confusion; and when you look at your own life, you see that from the moment you are born till you die, it’s a series of conflicts. Life has become a battlefield. Please observe it; not that you must agree with the speaker or disagree with him, but just observe it, just watch your actual daily living. And when you do so observe, you cannot help seeing what actually is going on: how one is in despair, lonely, unhappy, in conflict, caught in competition, aggression, brutality, violence. That is actually our daily life. And that we call living. And not being able to understand it, or resolve it, or go beyond it, we escape from it into some ideology, into the ideology of some ancient philosophers, ancient teachers, ancient wisdom; and we think by escaping from the actual we have solved everything. And that’s why philosophy, ideals, all the very various forms of networks of escape, have not in any way resolved our problems. We are just as we were five thousand years ago or more—dull, repetitive, bitter, angry, violent, aggressive, with an occasional flash of some beauty, happiness, and always frightened of that one thing which we call death.

And our daily life has no beauty, because, again, your religious teachers, your books, have said, ‘Don’t have any desires, be desireless, don’t look at a woman because you might be tempted, and to find God, truth, you must be a celibate.’ And our daily life is contrary to all the sayings of the teachers. We are actually what we are: very petty, small, narrow-minded, frightened human beings. And without changing that, any amount of your seeking truth or talking valiantly and most scholarly or interpreting your Gita and the innumerable sacred books has no value at all. So you might just as well throw away all the sacred books and start all over again because they, with their interpreters, their teachers, their gurus, have not brought enlightenment to you. Their authority, their compulsive discipline, their sanctions, have no meaning at all. So you might just as well put them all aside and learn from yourself; for therein lies truth—not the truth of another.

So, first, is it possible to change our lives? Because our lives are in disorder, our lives are in fragmentation—be something at the office, go to the temple, if you are still inclined that way, something entirely different with the family, and in front of a big official you become a frightened, desperate, sycophantic human being. And can we change all this? Because without changing our daily life, your asking what truth is, if there is a God or not, has no meaning whatsoever. We are fragmented human beings, broken up, and only when we are a total human entity, whole, complete, is there a possibility of coming upon that something which is timeless.

So, first we must look at our life. Now, how do you look at your life? Please follow this a little bit. We’ll make it as simple as possible because this is a very, very complex problem. And a very complex problem of existence must be approached very simply, not with all your theories and opinions and judgements, because they have not helped at all. All your religious conclusions have no meaning. So we must be able to look at this life which we lead every day; we must be able to see it exactly as it is. And that’s going to be our difficulty. That is, to observe. Now, what does that word ‘observe’ mean? There is not only the sensory perception with the eye: you see this bougainvillea. Please follow this step by step. Then as you observe that colour, you make an image, you have already an image; you have a name for it. You like it or dislike it, you have preferences. So through the images that you have about that flower, you see. You don’t actually see, but your mind sees it more than the eye. Right? Please do understand this very simple fact that we not only look at nature with the eyes that have accumulated knowledge about nature and, therefore, with an image, but we also look at human beings with our various forms of conclusions, opinions, judgements and values. That is, you are a Hindu, another is a Muslim; you are a Catholic, another is a Protestant, Communist, and so on. So when you look, when you observe your life, you observe it through the image, through the conclusions that you have already formed. You say, ‘This is good’ or ‘This is bad,’ or ‘This should be and that should not be.’ So you are looking, observing, with the images, conclusions that you have formed. And, therefore, you are not actually looking at life. Do you understand this very simple fact?

So in order to look at your life as it is, there must be freedom of observation. You must not look at it as a Hindu, as a bureaucrat, as a family man. You must look at it with freedom. And that is the difficulty. You look at your life—the despair, the agony, the sorrow, this vast struggle—with eyes that have said, ‘This must be changed into something else,’ ‘This must be transformed in order to make it more beautiful.’ When you do that, you are not directly in relationship with what you see. Right? Are you following this?—not the explanation which the speaker is giving, but are you actually observing your life, observing how you look at it? You look at it with your image, with your conclusion and therefore do not look at it; you look through the past images and therefore do not come directly in contact with it. So when you look at life, that is, your daily life—not the theoretical life, not the abstract life in which you say, ‘All human beings are one’—you see that you are looking with your past knowledge, with all the images, the tradition, the accumulation of all human experience, which prevents you from looking. That’s a fact which must be realized: to observe, actually, your life you must look at it afresh, that is, look at it without any condemnation, without any ideals, without any desire to suppress it or change it. Just to observe! Are you doing this? Are you using the speaker as a mirror in which you see your own life? And because you see it with conclusions, it prevents you from looking at it directly, being in contact with it. Are you doing this? Not that you will do it when you go home, because if you don’t do it now you won’t do it later. If you are not doing it, then don’t bother to listen.

Look at the sky, look at that tree, look at the beauty of the light, look at the clouds with their curves, with their delicacy. If you look at them without any image, you have understood your own life. But you are looking at yourself, at your life as an observer, and your life as something to be observed. There is a division between the observer and the observed. That is, you are looking at your life as an observer, as something separate from your life. Right? So there is a division between the observer and the observed. Now, this division is the essence of all conflict, the essence of all struggle, pain, fear, despair.

That is, where there is a division between human beings—the division of nationalities, the division of religions, social divisions—there must be conflict. This is law; this is reason, logic. There is Pakistan on one side and India on the other, battling with each other. You are a Brahmin and another is a non-Brahmin, and there is hate, division. So, that externalized division, with all its conflict, is the same as the inward division as the observer and the observed. You’ve understood this? If you don’t understand this you can’t go much further, because a mind that is in conflict cannot possibly ever understand what truth is. Because a mind in conflict is a tortured mind, a twisted mind, a distorted mind. And how can such a mind be free to observe the beauty of the earth or the beauty of the sky, the tree, the beauty of a child, or a beautiful woman, or a man, or the beauty of extreme sensitivity and all that is involved in it? So without understanding this basic principle, not as an ideal, as a fact, you are inevitably going to have conflict.

And so the question is: What is this observer, the observer who has separated himself from the observed? Please, this is not a philosophy, an intellectual affair, a thing which you can discuss, deny, agree or disagree with. This is something you have to see yourself, and, therefore, it’s yours, not the speaker’s. You see that when you are angry, at the moment of anger, there is no observer. At the moment of experiencing anything, there is no observer. When you look at that sunset—and that sunset is something immense—when you look at it, at that moment there is no observer who says, ‘I am seeing the sunset.’ A second later comes the observer. That is, you are angry; at the moment of anger there is no observer, no experiencer, there is only that state of anger. A second later comes the observer who says, ‘I should not have been angry,’ or the observer says, ‘I was justified in being angry.’ A second later—not at the moment of anger—is the beginning of division. Do you understand?

So how does this happen? At the moment of experience, there is the total absence of the observer. And how does it happen that a second later the observer comes into being? You are putting the question, not I, not the speaker. Put it for yourself and you’ll find the answer. Do you understand, sir? You have got to work because this is your life. And if you say, ‘Well, I have learnt something from the speaker,’ then you have learnt absolutely nothing. You have just collected a few words, and those few words put together become the idea. Ordered thought is idea, and we are not talking about ideas; we are not talking about a new philosophy. Philosophy means the love of truth in daily life, not the truth of some philosophical mind that invents.

So how does this observer come into being? When you look at this flower, at the moment you observe it closely, there is no observer, there is only a looking. Then you begin to name that flower. Then you say, ‘I wish I had it in my garden or in my house.’ Then you have already begun to build an image about that flower. So the image-maker is the observer. Right? Are you following all this? Watch it in yourself, please. So the image and the image-maker are the observer, and the observer is the past. The ‘me’ as the observer is the past, the ‘me’ is the knowledge which I have accumulated: knowledge of pain, sorrow, suffering, agony, despair, loneliness, jealousy, and the tremendous anxiety that one goes through. That’s all the ‘me,’ which is the accumulated knowledge of the observer, which is the past. Right? So when you observe, the observer looks at that flower with the eyes of the past. And you don’t know how to look without the observer and, therefore, you bring about conflict.

So now our question is: Can you look, not only at the flower but at your life, at your agony, at your despair, your sorrow—can you look at it without naming it, without saying to yourself, ‘I must go beyond it, I must suppress it’; just to look at it without the observer? Do it, please, as we are talking now. That is, take your particular tendency, or take envy. You know very well what envy is, don’t you? You are very familiar with that. Envy is comparison, the measurement of thought, comparing what you are with what you should be, or with what you want to become. So you know what envy is; just look at it. You are envious of your neighbour who has got a bigger car, a better house. That is, you compare yourself with him, and envy is born; you know what that feeling is. Now, can you look at that feeling without saying that it’s right or wrong, without naming it, without saying that it is envy, but look at it without any image? Then you go beyond it. Instead of struggling with envy—that you should or should not be, that you must suppress it—without going through all that struggle, observe your anger, your envy, without naming it. Because the naming is the movement of the past memory which justifies or condemns. But if you can look at it without naming, then you will see that you go beyond it.

So the moment you know the possibility of going beyond ‘what is,’ you are full of energy. Right? The man who doesn’t know how to go beyond ‘what is,’ because he doesn’t know how to deal with it and is therefore afraid, and he escapes, seeing the impossibility of it—such a person loses energy. If you have a problem, if you can solve it, then you have energy. A man who has a thousand problems and does not know what to do with them loses his energy. So in the same way look at your life, what it is: ugly, petty, shallow, extraordinarily violent—these are all words to describe what is actually going on. Not only the violence in sex, but violence that abides with power, position, prestige. Now look at it with eyes that don’t immediately jump with images.

Now, that’s your life. And look at your life in which there is what you call love. What is love? We are not discussing the theories of what love should be. We are observing what we call love: ‘I love my wife.’ I don’t know what you love; I doubt if you love anything at all. You know what it means to love? Is love pleasure? Is love jealousy? Can a man who is ambitious love?—he may sleep with his wife, beget a few children. And a man struggling to become an important person in politics, or in the business world, or in the religious world where he wants to become a saint, where he wants to become desireless—all that is part of ambition, aggression, desire. Can a man who is competitive love? And you are all competitive, aren’t you?—better job, better position, better house, more noble ideas, more perfect images of yourself; you know all that you go through. And is that love? Can you love when you are going through all this tyranny, when you can dominate your wife or your husband or your children? When you are seeking power, is there a possibility of love?

So in negating what is not love, there is love. You understand, sirs? You have to negate everything which is not love. Which is: no ambition, no competition, no aggression, no violence, either in speech or in act or in thought. When you negate that which is not love, then you know what love is. And love is something that is intense, that you feel very strongly. Love is not pleasure. Therefore one must understand pleasure—not aim to love somebody, but understand pleasure. So if you can observe your life, you’ll find out for yourself what love is. Because in that lies great passion. Not lust, passion. The word ‘passion’ comes from ‘sorrow’; the root meaning of that word ‘passion’ is sorrow. Do you know what it means to suffer—not how to escape from suffering or what to do about suffering, but to suffer, to have great pain inwardly? Then when there is no movement of escape from that sorrow, out of that comes great passion, which is compassion.

And you must also find out what death is, not at the last minute, not when you are sick, unconscious, diseased, incapable of clarity—that happens to everybody: old age, disease and death—but while you are young, fresh, active, going to your beastly offices every day, returning to your particular little prison of a family; find out, while you are active and alive, what death means.

The organism does go away, wear out, like in old age; it is natural. It can last longer, depending on the kind of life one leads. If your life is a battlefield from the moment you are born till you die, your body wears out quicker. Your heart goes through tension, and through emotional tension the heart becomes weaker. This is an established fact. And while one is active, to find out the meaning and the significance of death, there must be no fear. And most of you are frightened of death, frightened of leaving the things that you have known, frightened of leaving your family, the things that you have accumulated, of letting go your knowledge, your books, your office—what you have collected. And not knowing what is going to happen when you die, the mind, which is thought, says, ‘There must be a different kind of life, life must continue somehow’—‘my’ life, your individual life. And you have then the whole structure of belief in reincarnation, don’t you? Have you ever looked at what it is to incarnate? What is it that is to be reborn next life?—all your accumulation of knowledge, all your thoughts, all the activities, all the goodness or the evil or ugly things that you have done. Because what you do now, that’s going to react next life. Right? You believe all that, don’t you? Which means, if you really believe it, then what matters is what you do now, how you behave now, what your conduct is now, because next life you are going to pay for it. That is, if you believe in all this, in karma.

So if you are really caught in the network of this belief, then you must pay complete attention to your life now, to what you do, what you think, how you treat another. But you don’t believe so vastly, so deeply. That’s just a comfort, an escape, a worthless word. So find out what it means to die, not physically, but to everything that is known—to your family, to your attachment, to all the things that you have accumulated: the known pleasures, the known fears; die—so that the mind is made fresh, young and, therefore, innocent. So there is incarnation, not in the next life but the next day. To incarnate the next day is far more important than in the future, so that your mind is astonishingly innocent. The word ‘innocence’ means a mind that is incapable of being hurt. Do you understand, sir, the beauty of it?—a mind that can never be hurt. And such a mind is an innocent mind. Therefore, a mind that has been hurt must die to the hurts every day, so that it comes the next morning with a fresh, clear, unspotted mind which has no scars. That is the way to live. That is not a theory. It’s for you to do it.

So there must be the understanding of oneself completely, there must be this order which is not habit, which is not practice, which is not the cultivation of some virtue. Virtue comes into being like a flower of goodness when you understand disorder in your life. Out of disorder comes order. Then you can begin to enquire what is that which man has sought throughout the centuries upon centuries. He has been asking for it, trying to discover it. You cannot possibly understand it or come upon it if you have not laid the foundation in your daily life.

And then we can ask what is meditation, not how to meditate or what steps to take to meditate, or what systems and methods to follow to meditate, because all systems, all methods, make the mind mechanical. You understand, sir? Meditation is the most marvellous thing if you know the meaning of a mind that is ‘in meditation’—not how to meditate. We will see what is not meditation. You understand? Then you will know what meditation is, what it is not.

Through negation, you come upon the positive; but if you pursue the positive, it leads you to a dead end. We say meditation is not the practice of any system. You know people who sit and become aware of their toes, of their bodies, of their movements—practise, practise, practise; a machine can do that. So systems cannot reveal the beauty and the depth and the marvellous thing called meditation.

Nor is meditation concentration. When you concentrate or attempt to concentrate, in that concentration there is the observer and the observed. So no system, no method, no concentration. And a mind that has understood all this through negation becomes very quiet, naturally.

In that, there is no observer who has achieved some kind of silence. In that silence there is the emptying of the mind of all the past. Unless you do this in your daily life, you won’t understand the marvel, the subtlety, the beauty of it. Do it, not merely repeat what the speaker says. If you repeat, it becomes a propaganda, which is a lie.

So when the mind has this complete order, mathematical order—and that order has come into being naturally through the understanding of the disorder of our daily life—then the mind becomes extraordinarily quiet. This quiet has vast space, not the quiet of a little room. It’s not the quiet, the silence of the ending of noise. A mind that has understood this whole problem of existence—love and death and the living, the beauty of the skies, the trees, the people, beauty which all your religious gurus have denied (and that’s why you destroy your trees, nature)—will know what happens in that silence. Nobody can describe it. Anybody who describes it doesn’t know what it is. It’s for you to find out.

Be happy

I am deeply in love with life.

Hence, I tell you about being celebrative.

Be happy about everything… Live in everything…
and Love

For me nothing is secular or sacred

From the bottom to top of the ladder, everything is sacred to me. It is the ladder from the body to soul; physicality to spirituality and from sex to mindfulness.
Everything is divine.

Meditate..! Dance! and Sing!

Also go in to the deep depth of your own inner being. Listen to the birds carefully. Look at the flowers with such a joy and amazement.

Do not become knowledgeable.
Start right now …from here…
Play the guitar…learn how to play the flute.
Meet people with every possible ways…mix up with them…

Don’t be afraid.
This existence isn’t your enemy. It takes care of you as a mother…

Believe!

Then you will start to feel …
a new energy is emerging from you …
And that very energy is LOVE…

-OSHO

FLAMES OF WISDOM

In a better society with more understanding people, nobody will try to change you...
everybody will help you to be yourself, and to be oneself is the richest thing in the world...

why should one have a philosophy of life? so it can guide you...
if you are intelligent, you don't need any philosophy of life...
intelligence is enough unto itself, a light unto itself...

love gives freedom, and love helps the other to be himself or herself...
love i a very paradoxical phenomenon, in one way it makes you one soul in two bodies,
in another way it gives you uniqueness, individuality...

it is certainly dangerous to have unintelligent people in powerful posts...
and it is becoming more and more dangerous, because they have more and more power, and less and less intelligence...
but why does it happen?

stupidity doesn't mean the absence of intelligence....
it simply means you haven't used your intelligence....

love and meditation are two wings, and they balance eachother...
and between the two you grow...

live each moment so totally, so fully aware, that you never repent later on what you didn't live,
what you could have lived more, and what you could have enjoyed more...
that's what intelligence is: to live life so totally that there is no repentence never...

Love & Light

It is the most beautiful thing and I will never say it to you enough. To give love to those who judge us, to those who look at us and say ‘the cult’. Those are the ones we need to love even more because ‘forgive them they do not know what they are doing’. If they knew, they would not behave this way.

When we meet together, it is paradise on earth.``