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> Osho announces his Upanishad

Osho announces his Upanishad

On 16 August Osho begins discourses in English with the announcement of his Upanishad, his Mystery School, a new University of Mysticism, and several institutes for the expression of his vision; which continue to the present day

My beloved ones…
You are blessed to be here today, because we are starting a new series of talks between the master and the disciple.
It is not only a birth of a new book, it is also a declaration of a new phase. Today, this moment: 7:00 pm, Saturday, the sixteenth of August of the year 1986—one day this moment will be remembered as a historical moment, and you are blessed because you are participating in it. You are creating it; without you it cannot happen.
Books can be written, can be dictated to a machine, but what I am going to start is totally different. It is an Upanishad.
Long forgotten, one of the most beautiful words in any language, a very living word, `upanishad' means sitting at the feet of the master. It says nothing more: just to be in the presence of the master, just to allow him to take you in, in his own light, in his own blissfulness, in his own world.
And that's exactly the work of a mystery school.
The master has got it. The disciple also has got it, but the master knows and the disciple is fast asleep.
The whole work of a mystery school is in how to bring consciousness to the disciple, how to wake him up, how to allow him to be himself, because the whole world is trying to make him somebody else.
There, nobody is interested in you, in your potential, in your reality, in your being. Everybody has his own vested interest, even those who love you. Don't be angry at them; they are as much victims as you are. They are as unconscious as you are. They think what they are doing is love; what they are really doing is destructive. And love can never be destructive.
Either love is or is not. But love brings with it all possibilities of creativity, all dimensions of creativity. It brings with it freedom, and the greatest freedom in the world is that a person should be allowed to be himself….
The function of a mystery school is that the master—speaking or in silence, looking at you or making a gesture, or just sitting with closed eyes—manages to create a certain field of energy. And if you are receptive, if you are available, if you are ready to go on the journey of the unknown, something clicks and you are no more the old person.
You have seen something which before you had only heard about—and hearing about it does not create conviction but creates doubt. Because it is so mysterious…it is not logical, it is not rational, it is not intellectual.
But once you have seen it, once you have been showered by the energy of the master, a new being is born. Your old life is finished….
A mystery school teaches how to live. Its whole science is the art of living. Naturally it includes many things, because life is multi-dimensional. But you must understand the first step: being totally receptive, open.
People are like closed houses—you cannot find even a single window open, no fresh breeze passes through those houses. Roses are standing outside but cannot release their fragrance into the house. The sun comes every day, knocks on the doors, and goes back; the doors are absolutely deaf. They are not available for fresh air, they are not available for fresh rays, they are not available for fresh perfumes, they are not available for anything. They are not houses, they are graves.
An upanishad contains in itself the whole philosophy of a school of mystery.
The Upanishads don't belong to Hindus; they don't belong to any other religion either. The Upanishads are the outpourings of absolutely individual realized beings to the disciples.
There are four steps to be understood.
First, the student: he comes to a master but never reaches to a master; he reaches only to a teacher. It may be the same man, but the student is not there to be transformed, to be reborn. He is there to learn a little more knowledge. He wants to become a little more knowledgeable. He has questions but those questions are just intellectual, they are not existential. They are not his life concern, it is not a question of life and death. This type of person may go from one master to another master collecting words, theories, systems, philosophies. He may become very proficient, he may become a great pundit, but he knows nothing.
This is something to be understood. There is a knowledge: you can have as much as you want. yet you will remain ignorant. And there is an ignorance which is really innocence: you do not know anything, but still you have come to the place where everything is known. So there is a knowledge which is ignorant, and an ignorance which is wisdom.
The student is interested in knowledge.
But sometimes it happens: you may come to a master as a student, just out of curiosity, and you may be caught in his charisma, you may be caught by his eyes, you may be caught by his heartbeat. You had come as a student but you are turning to the second stage—you are becoming a disciple.
The student unnecessarily goes from one place to another place, from one scripture to another scripture. He collects much, but it is all garbage.
Once he comes out of the cocoon of studentship and becomes a disciple, then the wandering stops; then he is getting in tune with the master. He is being transformed without his knowing. He will know it only later on, that things are changing. The same situations that he had faced in the past he faces now with a totally different response.
Doubts are disappearing, rationality seems to be a child's game. Life is much more, so much more that it cannot be contained in words. As he becomes a disciple he starts hearing something which is not said—between the words…between the sentences…in the pauses when the master suddenly stops…but the communication continues.
A disciple is a great improvement upon the student.
In the past, in the days of The Upanishads, those mystery schools that existed in India were called gurukula. A significant word—it means `the family of the master'. It is not an ordinary school, a college or a university. It is not a question of just learning; it is a question of being in love. You are not supposed to be in love with your university teacher.
But in a gurukula where The Upanishads flowered, it was a family of love. The question of learning was secondary, the question of being was important. How much you know is not the point; how much you are is the point. And the master is not interested in feeding your bio-computer, the mind. He is not going to increase your memory because that is of no use. That can be done by a machine, and the machine can do it better than you….
The master is not interested in making you into a computer. His interest is in making you a light unto yourself, an authentic being, an immortal being—not just knowledge, not what others have said, but your experience.
As the disciple comes closer and closer to the master, there comes another point of transformation—the disciple becomes, at a point, a devotee. There is a beauty in all these steps.
To become a disciple was a great revolution, but nothing compared with becoming a devotee. At what point does the disciple turn and become a devotee? He is so much nourished by the energy of the master, by his light, by his love, by his laughter, just by his sheer presence—and he cannot give anything in return. There is nothing that he can give in return. A moment comes when he starts feeling so immensely grateful that he simply bows down his head to the feet of the master. He has nothing else to give except himself. From that moment, he is almost a part of the master. He is in a deep synchronicity with the heart of the master. This is gratitude, gratefulness.
And the fourth stage is that he becomes one with the master….
An upanishad is a mystery school.
And we are entering into an upanishad today.
I was a teacher in the university. I left the university for the simple reason that it stops at the first step. No university requires you to become a disciple; the question of being a devotee or a master simply does not arise. And there are temples which, without making you a student or a disciple, simply enforce devotion on you—which is going to be false, without roots. And there are devotees in churches all over the world, in synagogues, in temples: not knowing anything about disciplehood, they have become disciples, they have become devotees.
A mystery school is a very systematic encounter with the miraculous.
And the miraculous is all around you, within and without both. Just a system is needed. The master simply provides a system to enter slowly into deeper waters, and ultimately to enter a stage where you disappear into the ocean; you become the ocean itself.* *Note: the rest of the discourse continues to explain the mystery school, which is too long to include here upan01

All over the world there have been mystery schools. In Greece, Pythagoras founded mystery schools. In the religion of the Jews, Baal Shem founded a mystery school called Hassidism. In China there is the mystery school of tao, and when Buddhism reached China a new mystery school, a chain of new mystery schools opened, ch'an. The same mystery school, ch'an, reached Japan with the name `zen.' But the word `zen' or `ch'an', or the Buddhist word 'jhan' are all different forms of the Sanskrit word 'dhyan'.
In India dhyan has been known for centuries—before Gautam Buddha ever meditated, that mystery school was there.
There was the mystery school of tantra. There were the mystery schools of different types of yoga.
I have gone through all these schools not as a scholar—that is not my approach—but as an experiencer. I can say to you: nothing rises higher than the mystery school of upanishads—because it is the shortest. Nobody is expected to do anything, and yet the miracle happens. upan09

What is the difference between the ancient upanishad and the one which is happening here and now?
There is no difference. There cannot be, because it is not a question of time.
It may have happened thousands of years before, it may happen thousands of years in the future. The time is irrelevant; the question is of the happening.
Can you ask the same question, "What is the difference between the ancient lovers and the modern lovers?" Love knows no time. Whether the love was in ancient times or today or in the future, time is simply not relevant. Love is the same.
An upanishad is a love affair—a love affair between a master and a disciple, a love affair where the master is ready to share. He is just like a raincloud, ready to shower. And the disciple is ready to receive—open, with no windows closed, holding nothing back—totally available. Whenever a disciple is totally available and the master is overflowing with his ecstasy, the upanishad happens.
There is no difference in the ancient upanishad, in this upanishad, or in the future upanishads. An upanishad is a phenomenon which is beyond time, beyond space. Don't call upanishads `ancient' because that word `ancient' makes them related to time. Don't call this upanishad `modern' because time has no place as far as the phenomenon of upanishad is concerned. There is no ancient love, there is no modern love.
And neither is it confined to space: it can happen anywhere, any time; the only necessity is that somebody is overflowing with blissfulness and somebody else has the guts to be available to this overflowing bliss, is not afraid.
People are always afraid of unknown things, and this is the most unknown.
People are always afraid of the strange, and this is the strangest experience possible.
People are always afraid of the mysterious, and this is the last word in the world of mysteries. upan09

Here with me, you are gathered for a special purpose: the search for the truth, the search for the purest kind of love, the search for a life which is a dance of sheer joy.
Nowhere else in the world are people gathering for the same reasons. They are gathering for the purpose of creating more hatred; they are gathering to create more wars; they are gathering to create more destructive activities in human life. Naturally, we have a sick world, an insane world.
Here, it is impossible to feel any superiority or inferiority.
I have tried my best to convince you of only one thing: that enlightenment is your nature; that it is not something achieved, you bring it with your birth. All that you have to do is not to create it but just to open the hidden secret of your life.
The moment you start feeling your inner light, your whole perspective starts changing. You will feel compassionate towards human beings even if they are doing stupid things. And you will feel immensely joyous, celebrating, even though you don't have anything to celebrate. Nothing is needed to celebrate—only excuses…my birthday is just an excuse! But if you want to celebrate, you will find a thousand and one excuses.
It is your life, and whatever becomes of it is your creation. sermon12

What is the purpose and task of the new University of Mysticism?
Mysticism is one of the forgotten languages. It has to be revived, because in forgetting the language of the mystics, life has lost all color, all joy, all music….
Mysticism is simply to bring into your life all those dimensions which are indefinable, and make you courageous enough to accept them, knowing perfectly well that definition is not possible, that reason is impotent.
Just because idiots have been asking questions—How?…Why?—slowly slowly the whole of humanity has dropped all those things about which they cannot give explanations. Life has become very mundane, profane; it has lost its sacredness, its divinity. It has lost its god.
To me, god is not a person. God is simply a symbol, symbolizing all those JUSTIFY">To me, god is not a person. God is simply a symbol, symbolizing all those values which are indefinable—available to experience, but not available to reason; available to the heart, but not available to the mind.
This adventure of creating a university of mysticism is to bring all those JUSTIFY">This adventure of creating a university of mysticism is to bring all those values back to humanity. This is not going to be an ordinary university. It is not going to teach all those subjects which are available to reason. It is going to help you to open yourself to all that which cannot be taught. It will not have teachers, it will only have openers, masters. It will not be situated in a certain place, it will have schools all over the world—I'm calling them mystery schools. All those mystery schools together will be the university of mysticism.
In true spirit it will be universal. A university has to be universal.
And its function is totally different: it is not going to teach you chemistry and physics, science and commerce and arts—all that is done already by thousands of universities, and it is all worthless. This I can say because I have been a student in the universities, a professor in the universities; on my own authority I can say that they are engaged in mundane things. They create engineers, they create doctors, they create technicians. They are all needed. But they don't create poets; they kill the poets. They don't create mystics. They destroy the very roots on which a mystic can grow.
The university of mysticism will be concerned only with the supra-rational, that which is beyond the mind….
Man can exist on many levels. There are levels and levels above.
Mysticism simply means….
You are not using your potential in its totality; you are using it only partially, a very small part, a fragment. And if you are not using your potential in its totality, you will never feel fulfilled. That is the misery, that is the cause of anguish.
You are born to be mystics. Unless you are a mystic, unless you have come to know existence as a mystery—beyond words, beyond reason, beyond logic, beyond mind—you have not taken the challenge of life, you have been a coward. You have wings, but you have forgotten it.
The University of Mysticism is to remind man about the wings that he has. He can fly, and the whole sky is his….
There is no place where love is being taught. There is no place where love is being nourished. That is one of the functions of the mystery school: to make your love pure, pure of ego and power and domination—just a sheer gift of joy, a delight in the being of the other person, just a sharing of all that you have, holding nothing back.
Love is the greatest magic.
Don't be afraid of the other; let the other enter your life. I don't teach escapism. I teach you to go into the world, to transform the world, because only in that transformation will you be transformed. By escaping to the hills and to the monasteries you will miss transformation yourself. You will shrink, you will not expand. And if you cannot love a single person, how are you going to love the whole universe? And that's what prayer is—loving the whole universe.
People feel that it is easier to love the whole universe, because there seems to be no problem—the universe, the trees, the stars, the moon, the sun…they don't create any problem. upan29

A new University and new Institutes have been announced to spread your vision. Is every disciple also always a medium to spread the vision of the master?
I am against any kind of organization because every organization has proved an enemy of truth, a murderer of love.
I trust in the individual.
Each and every sannyasin, alone, is my medium.
Each and every sannyasin is connected to me directly.
There is no organization between me and you. There is no priesthood between me and you. So the more empty you become, the more you will be able to receive my vibrations, my heartbeat, my song, the more you will be able to dance in tune with me—and that is the only right way to spread the message. Because the message is not of language; the message is of being, of experience.
We cannot create catechisms, principles, ten commandments, five mahabritas—we cannot do that.
I can only do one thing: to help you to be empty, so that you can radiate me as totally as possible.
And no religion in the past has ever tried to spread its message by word of mouth, individual to individual. They have all been dependent on organizations, churches. And all those churches and organizations have betrayed them, because those churches and organizations, sooner or later, start having their own interests. Then the real message is put aside.
I want my message to remain from individual to individual—pure and simple, immediate, without any mediators. upan43

It feels like meditation is happening here naturally, and without any effort. Is your work different in India, or is there something here like a natural buddhafield?
India is not just geography or history. It is not only a nation, a country, a mere piece of land. It is something more: it is a metaphor, poetry, something invisible but very tangible. It is vibrating with certain energy fields which no other country can claim.
For almost ten thousand years, thousands of people have reached to the ultimate explosion of consciousness. Their vibration is still alive, their impact is in the very air; you just need a certain perceptivity, a certain capacity to receive the invisible that surrounds this strange land.
It is strange because it has renounced everything for a single search, the search for the truth….
For ten thousand years millions of people persistently making a single effort, sacrificing everything for it—science, technological development, riches—accepting poverty, sickness, disease, death, but not dropping the search at any cost…it has created a certain noosphere, a certain ocean of vibrations around you.
If you come here with a little bit of a meditative mind, you will come in contact with it. If you come here just as a tourist, you will miss it. You will see the ruins, the palaces, the Taj Mahal, the temples, Khajuraho, the Himalayas, but you will not see India—you will have passed through India without meeting it. It was everywhere, but you were not sensitive, you were not receptive. You will have come here to see something which is not truly India but only its skeleton—not its soul. And you will have photographs of its skeleton and you will make albums of its skeleton, and you will think that you have been to India and you know India, and you are simply deceiving yourself.
There is a spiritual part. Your cameras cannot photograph it; your training, your education cannot capture it….
But the mystic is India's monopoly; at least up to now it has been so.
And the mystic is a totally different kind of human being. He's not simply a genius, he is not simply a great painter or a great poet—he is a vehicle of the divine, a provocation, an invitation for the divine. He opens the doors for the divine to come in. And for thousands of years, millions of people have opened the doors for the divine to fill the atmosphere of this country. To me, that atmosphere is the real India. But to know it, you will have to be in a certain state of mind. upan21

Why do you always speak of the master in the third person?
Because I am only a witness.
My function as a master is not my identity.
It is just like somebody is a plumber and somebody is a surgeon; I am a master—but it is functional, it is not my reality. That's why I speak in the third person.
So I go on talking about the master as `he'—I don't use `I'—just to make you aware that I am more than the master, that I am watching the master. Just as you are watching him, I am watching him too. You are watching from one side, I am watching from another side.
But I am as different from it as you are different from it. upan22

I have to work on two levels: one is the level where you live, where you are, and one is the level where I am and I want you also to be.
From the top of a hill I have to come into the valley where you are; otherwise you won't listen, you won't believe the sunlit top. I have to take your hand in my hand and persuade you—and on the way, tell stories which are not true! But they keep you engaged, and you don't create any trouble in walking; you go on, engaged with the story. And when you have reached the hilltop, you will know why I was telling long stories, and you will feel grateful that I told those stories; otherwise you would not have been able to travel that long, that far uphill.
It is something to be remembered: all the masters of the world have been telling stories, parables—why? The truth can be simply said, there is no need to give you so many stories. But the night is long, and you have to be kept awake; without stories you are going to fall asleep.
Till the morning comes there is an absolute necessity to keep you engaged, and the stories the masters have been telling are the most intriguing things possible.
The truth cannot be said, but you can be led to the point from where you can see it. Now, the question is how to lead you to the point from where you can see it. enligh06

With you, all names and words disappear and I feel bright and enlightened. I love this state of being with you like this. What is your secret?
My secret is simple: I don't have a name, I don't have a form, I don't have any kind of identity. I am one with the whole. So the moment you remember me, you will not find somebody appearing on the screen of your consciousness, but only an empty sky. sermon28

Sometimes sitting in discourse listening to you, it feels like all boundaries disappear. It feels like being in total harmony with you, like a tambura humming together with the sound of the sitar. It feels like the ultimate orgasm. Is this what you mean by upanishad?
Yes, exactly this is what I mean by upanishad. upan12

Beloved Osho, Is your big smile the only answer?
I think you have found it! upan25

Why do you always look in your hand before you start answering the first question? Do I see it wrongly, or do you find the answer there?
My hands are empty.
I don't have any answer.
You have questions; I don't answer you, I simply destroy your questions. And before destroying your questions I have to look at my hand because it is not only with my language that I destroy your questions, it is also with my hands.
So I have to prepare them, to ask "Are you ready?"
When they say, "Yes, master, go ahead" I start!
Without my hands, I cannot answer you. They do almost most of the work. My words keep you engaged, and they go on doing the real work.
So you are not seeing wrongly; you are seeing absolutely right.
I look at them—not for answers, but just to see whether they are ready or not. enligh27

About esoteric subjects like chakras, collective unconsciousness, energy fields, is such knowledge useful? Or will whatever is needed come to me through experience, in its own time?
Anything that is needed will come of its own accord, in its own time.
All this so-called esoteric knowledge about chakras, energy fields, kundalini, astral bodies, is dangerous as knowledge.
As experience it is a totally different thing. Don't acquire it as knowledge. If it is needed for your spiritual growth, it will come to you in its right time, and then it will be an experience.
And if you have an acquired knowledge, borrowed knowledge, it is going to be a hindrance….
My own experience is that perhaps Buddha's experience is correct—and that does not make the Hindu yoga or Jaina yoga incorrect. Buddha is saying that there are energy fields, whirling energy fields, from the lowest point in your spine up to the very peak of your head. There are many; now it is only a question of a particular teaching which ones are important for it. That particular teaching will choose those…Hindus have chosen seven, Jainas have chosen nine. They don't contradict each other, it is simply that the emphasis is on whatever chakra the teaching feels to emphasize.
As far as I am concerned, you will come across only four chakras which are the most important.
One you know is your sex center.
The second, just above it, which is not recognized in any Indian school of thought but has been recognized in Japan alone, is called the hara. It is between your navel and the sex center. The hara is the death chakra.
My own experience is that life—that is the sex center, and death—that is the hara, should be very close, and they are.
So the first chakra is the life chakra; it is a whirling energy. Chakra means wheel, moving. Just above the life chakra is the death chakra.
The third important chakra is the heart chakra. You can call it the love chakra, because between life and death the most important thing that can happen to a man or to a woman is love. And love has many manifestations: meditation is one of the manifestations of love; prayer is one of the manifestations of love. This is the third important chakra.
The fourth important chakra is what Hindu yoga calls agni chakra, just on your forehead between the two eyes.
These four chakras are the most important.
The fourth is from where your energy moves beyond humanity into divinity. There is one chakra more which is at the top part of your head….
Your psychology, your mind, your body, are impressed by the vibrations in which you live.
So you will come to experience chakras, you will come to experience energy fields, but it is better not to be knowledgeable, because that is a difficult problem. You may read a book written five thousand years ago by a certain kind of people and you may not be of the same category. You may not find that chakra at the same place, and you will feel unnecessarily frustrated. And you will find a chakra in a place where the books don't mention it; then you will feel that you are abnormal, something is wrong with you. Nothing is wrong with you.
Energy fields, chakras and all esoteric things should be experienced. And keep your mind clean of all knowledge, so that you don't have any expectations; wherever the experience happens, you are ready to accept it.
And each individual has differences, and differences come in such small things that you cannot conceive….
So it is better not to memorize from scriptures. Those scriptures are the experiences of certain people, of certain times, of certain circumstances; they were not written for you.
The scripture that is for you can be written only by you, by your own experience. upan39

You recently talked about how bogus channeling is. As a Rajneesh group leader, I feel that my work is most successful when I manage to get out of the way and become a vehicle for you. At these times, whatever I'm saying or doing, I feel your love and silence pouring through me. Am I in a delusion, like all the other people who think they channel? Could you please say what my function is as a group leader, as your disciple?
The people who have been proposing for thousands of years that they are the mediums of God—in other religions of "gods"—or of those masters who are no more in the body, are becoming vehicles to them, mediums to them. The possibility is there.
If you have loved me, even when I am not in the body there can be still a contact. For love it makes no difference. But the whole thing depends on the medium—his purity, his silence, the absolute stillness of his mind. The silence has to be so great that it is as if he is no longer present—only silence is there. He has become just a hollow bamboo.
I criticized those Californian pretenders who are talking about channeling themselves with dead masters, with the people who have gone beyond and cannot come back to the earth because their work on the earth is complete. These people in California have not gone into any discipline which makes them mediums. They know nothing of meditation. They know nothing of the state of no-mind—because only in the state of no-mind is there a possibility of contacting some unembodied soul.
These people who have become channels are not in any meditative state, one thing. The second thing is that whatever messages they are bringing are such crap that it is disrespectful towards the dead. Those poor fellows cannot say anything now, that "this is not my message."
When a message comes from a master it has to be something so absolutely needed that the masters who are no more in their bodies feel that a message should be sent to all unconscious, sleeping, blind people. But it is only when there is something urgent; otherwise, there is no need.
I have looked into a few of the books which these channels have produced—they are absolutely rubbish! They can be JUSTIFY">I have looked into a few of the books which these channels have produced—they are absolutely rubbish! They can be valued only by weighing them—that much paper has been wasted. I have not come across a single mediumistic book which shows the greatness or the grandeur of a Gautam Buddha. And strangely enough, all these mediums are not mentioning the names of the real masters because then, compared to their statements, the rubbish message that they bring will look too poor.
If somebody says, "This is a message from Gautam Buddha," then it has to be of his quality. So they are talking about masters who have never happened, they are talking about masters who happened on the continent of Atlantis which has drowned. Fortunately there is no proof now, no document, no evidence left about whether there was such a master, ever.
But I can say that these statements are not coming from any master. The statements themselves are not luminous. There is nothing that gives them the authority of experience. It is all gibberish.
And you should also see that these people who have been chosen for this great work of becoming vehicles…their lives don't prove it. They are just as greedy, as angry, as jealous as anybody else. Their mediumship would have transformed them. In fact, unless they were transformed, they could not become mediums.
My sannyasins working around the world in therapy groups have felt that sometimes they are open to me, available to me, and sometimes they are closed. It is human nature, ups and downs; they are not enlightened yet.
Sometimes they see the eternal snows, far away in the Himalayas; but they are far away and just once in a while, when there are not clouds and the sun is shining, you can see them.
But you are not there.
When a sannyasin is closed, his first work should be not on the group participants, his first work should be upon himself. He has to open, he has to be available to me. This is simply an excuse—because if he is open to me, he is open to the whole existence.
The moment you open your door, immediately the fragrance of the flowers enters without making any noise. The sun rays enter. A cool breeze comes in. You have opened the door to the whole universe.
To be available to the master is just an excuse. You will be afraid to be open to the whole universe—it will be too much.
The master convinces you that there is no need to open all the doors and all the windows: "You just open a small window—a special window for me." But once you open even a small window, the whole sky enters in. And the joy, the peace, the beauty that you feel will make you open all the windows and all the doors.
My therapists have been seeing the difference in their work. When they are open and available they can see and feel so decisively, so indubitably, that something from beyond is pouring through them. They have just become a hollow bamboo, playing the song, allowing the song to flow. The song is not of the flute. The greatness of the flute is that it does not hinder the song in any way but helps it, allows it to reach into the world.
There is no question of channeling—although I have given you my number. It is a difficult number.
Zero is my number and unless you are zero, you cannot find it. You have to be zero to be in tune with me.
But then you will see a tremendous change in the quality of your work. You can do miracles to the participants….
Right now, all over the world there are many therapists. But my therapist is unique in the sense that he is not only working according to the findings of psychology—he is working according to the findings of Yoga, of Tantra, of Sufism, of Zen, of Tao, of Hassidism. He's a spiritual guide. But for that, knowledge acquired only from books will not help.
You will have to go through a transformation.
And the participants in your groups can also be helpful to you, just as you can be helpful to them; because their problems are your problems, your problems are their problems. And remember one thing: it is easier to solve somebody else's problem because you are not involved. You are detached, you can see more clearly because you are not in the mess. You can help that man to come out and you can learn something for yourself because many times, you will be in the same situation.
I allowed therapists in my communes to work on the participants and to work on themselves.
The real work is upon yourself.
Only when you have a light within you, you may be able to share it with others. sermon09

The whole work of the mystery school is to somehow introduce you to yourself. That introduction is the introduction to existence itself. sermon23

What did you mean when you said that you have gone beyond enlightenment?
Existence has no limits. There is no point which is the full point. Wherever you are, there is still much more to happen to you. The way is endless. There is no goal and this is the beauty of live, because if there was an end, a goal, that would mean nothing but death. Live is an ongoing affair. It goes on flowering from eternity to eternity.
Enlightenment is a tremendous experience, so vast, so mysterious, so blissful that people who have achieved it, have stopped there. They have thought that the whole has arrived. I am basically a homeless wanderer. In the beginning I was also thinking, but the experience is so beautiful that there cannot be anything more beautiful than this. The experience is so ecstatic, that it is incomprehensible even to think, to imagine that there can be more.
But this is the mystery of live. There is always more. Just out of curiosity, I started looking beyond enlightenment. And I was surprised that enlightenment is only a beginning, not the end. Beginning of a journey of light which goes on expanding, goes on becoming more and more juicy—Rasso Viser.
The Upanishads have called the ultimate experience that it is very juicy.
I am a milestone in the history of man's growth and consciousness. That's what I mean when I say, "Enlightenment has been left far behind. I have gone beyond it." And the beyond has no limits. It is just like the horizon that surrounds you. As you come closer to it, it moves further back. You never reach, you are always arriving, but you never arrive.
This is the meaning of live. Just think that if there was an end to your search what would be left? What you will do then? Even enlightenment will become a boredom. Even blissfulness twenty-four hours every day, every month, every year, every life, for ever and ever will start collecting dust on it. It will loose the initial glamour, the initial youth, the initial benediction.
But up to now, nobody has said, that there is anything beyond enlightenment.
That's why I say, I am a milestone. With me, a new chapter in the history of consciousness begins. Enlightenment will be now the beginning, not the end. Beginning of a non-ending process in all dimensions of richness. last613

As a disciple in Poona and Rajneeshpuram, I feel that I have been in a continuous process of change—not only 'being' but 'becoming'—on this endless path.
This is the most important conclusion: that there is no question of just being a disciple, it is always becoming.
You cannot come to a full stop; the journey is endless, and this is the beauty of the journey. From being to becoming is a tremendous quantum leap. If you look around in life, you will never find being anywhere; you will always find becoming.
The fallacy of being is created by language, it is the poverty of language. You see a roseflower…you see it and you say, "What a beautiful flower." But the flower is continuously flowering, it is never in a state of stopping anywhere.
The tree is continuously growing; the word `tree' is not right. In existence there are no nouns, there are only verbs. It will be very difficult to make a language only with verbs, but the truth is, existence has no nouns. A tree is in fact treeing, a river in fact is rivering. You are each moment growing—either growing old, the ordinary way of the world; or growing up, the way of my people. Growing old, you have not to do anything—you will grow old, biology will take care of it. Growing up means a conscious alertness—so that the body goes on growing old, but your consciousness goes on growing upwards, growing up. But it is always growing; even in death a conscious being is growing. The whole existence is a great verb, not a noun—not a stone, but a flower. And there is no end anywhere because there has never been any beginning. The very idea of beginning and end is just our mind projection. Otherwise, we are always in the middle—never at the beginning, never at the end, always in the middle—and we will remain always in the middle.
Gautam Buddha loved to say, "My path is the middle path, majjhim nikai"—there is no beginning, no end. We are always in the middle, growing eternally, flowering, blossoming, finding new spaces. You are blessed, Nityananda, to have felt the change from being a disciple to becoming a disciple. Becoming is a higher stage. In language it is not so, in existence it is so. upan24

With what love and compassion you fold your hands and do namaste to us. Thank you, thank you, Osho
When I greet you with folded hands it is not my humbleness.
Secondly, I don't greet you. I greet something which is within you and beyond you.
My greeting is nothing but an effort to remind you that you are not what you think you are, you are not where you think you are. I am greeting you deep inside—not on the circumference where you exist, but at the center where you never go. I am greeting you just as a reminder that you are carrying within you something divine, something that is waiting to be fulfilled. It is a seed, but it is ready to become at any moment a sprout; new green leaves, ready to become a flower. I am greeting you as you should be—I am greeting your future.
Right now you are only your past. You are not even your present; you are just all that has passed by, a collection of memories. I am not greeting that. I am utterly against it.
I want you to look into the new, into the coming, into the future—the moment that has not come but is going to come any moment.
Don't just thank me, because the danger is that by thanking me for my greeting you may feel that the chapter is closed. The work is done: I have greeted you, you have thanked me.
No, you can thank me for my greeting only in one way, and that is by realizing the godliness to which the greeting is addressed. There is no other way to show your gratefulness, your thankfulness to the master. upan43

During the discourses I feel more intimacy than ever, and it feels like You are talking now to the individuals who are there in the moment with You.
I have been talking on different levels at different times; it was an absolute necessity.
At first I had to talk indirectly because you might get scared. You have to be persuaded to die and to be reborn, but the new life is unknown to you. The old life is the only life you know of. So at first I was speaking very indirectly….
For three and a half years I remained silent because I was not interested in those people who were only intellectually interested in me, I wanted them to drop out.
Those silent years disconnected me with the intellectually oriented people, because silence can keep people around me only if their heart is beating in the same rhythm as my heart. Hence, the new phase.
Now it is a mystery school. And I can talk without any reservations, without bothering whether you will be hurt, wounded, brainwashed. Now you are my people, and you have opened towards me without holding anything back.
So you are right, it is a mystery school. To find it, I had to work for twenty-five years to find the authentic, the real, the genuine ones.
And it is also true that you are more open. That's why you feel there is a deeper, more individual contact-as if I am talking to each individual directly, not to a crowd. There is no crowd here.
You have to be reminded that if your minds are chattering, there is a crowd; and if you are all silent then there is only one mind, one peace—because there cannot be one hundred silences in this room. There can be one hundred insane minds, but there cannot be one hundred sane beings. Sanity joins you with the others, insanity keeps you away from others. So now I am not talking to a crowd, I am talking to each individual absolutely directly. But it all depends on your openness.
So both your feelings are right; your opening and the mystery school are simply two sides of the same coin. upan26


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