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Osho meditation the true name including Nanak Omkar Guru hassan Vedas arjuna gita kabir buddha Ch3Pt6

Ch3Pt6 Osho Meditation True Name Nanak Omkar Guru Hassan Vedas Arjuna Gita Kabir Buddha

SO BANISH SORROW AND SUFFERING, AND MAKE BLISS YOUR ABODE.

Your suffering exists only because you are trying to steer your life without God. Having set Him aside, you have trusted yourself too much and taken yourself to be too clever; there is no other reason for your unhappiness.

And the reason for your happiness is equally simple: you have set your cleverness and intellect aside, giving no credence to your abilities but experiencing Him in everything; you have begun to live more in Him and less in yourself. Ultimately you may dwell entirely in Him.

Why should you see your wife as wife, and not as God? Why should you see your son in your son, and not God as your son? As your perception changes, happiness joins you. If your son dies you will be unhappy because your perception was wrong. You thought: "My son." Had you realized beforehand that he is God's son, you would have thought: "When He wished, He sent him to me; when He wished, He called him back. All is His command." And you would have accepted all conditions, knowing it was His son sent to you, and feeling grateful for the days He let you have him.

To whom to complain, and about what? He gave when He pleased, He took away when He pleased. You have no hand in it. All is His -- everything! Then, where are the tears? Where the anxiety, the sorrow and distress? If He gives, you are happy; if He does not give, you are happy. His ways are unique. Sometimes He gives and thus creates you. Sometimes He takes away and in so doing you evolve further! Sometimes suffering is necessary, because sorrow wakes you up, makes you conscious. In happiness you are lost and asleep! In suffering you awaken.

There was a Sufi fakir by the name of Hassan. One day as they were getting in a boat his disciple said, "That there is joy I can understand, because God is our Father, and it is but natural that He should give joy to His children; but why sorrow, why unhappiness?"

Hassan gave no reply but began to row the boat with only one oar. The boat began to turn in circles. "What are you doing?" the disciple called out. "If you row with one oar we shall never reach the other shore. We shall keep going round and round in this one spot. Has the other oar broken or is your arm paining? Let me row the boat!"

Hassan replied, "You seem to be a much more intelligent fellow than I thought!"

If there is joy alone, the boat will go only in circles and arrive nowhere. For it to work, the opposite is also needed. A boat moves with two oars, a man walks with two feet, and two hands are needed to work. In life you need night and day, joy and sorrow, birth and death; or else the boat keeps going round and round, reaching nowhere.

When a person begins to perceive correctly, knowing that He is in everything, he is filled with thanksgiving; even when sorrow comes he accepts it cheerfully. Then you accept His joy and you accept His sorrow equally. then joy is no longer joy, sorrow is no longer sorrow;the dividing line is lost. When you begin to look upon them impartially, your attachment to joy and rejection of suffering are both broken and you stand apart, free from both, having arrived at the attitude of witness. Then you shall be rid of sorrow and carry home joy.

SING AND HEAR ONLY OF HIM; ENGRAVE HIM IN YOUR HEART.

SO BANISH SORROW AND SUFFERING, AND MAKE BLISS YOUR ABODE.

THE GURU'S WORD IS THE SOUND OF SOUNDS, AND THE VEDAS TOO.

THE LORD ABIDES IN HIS WORDS.

THE GURU IS SHIVA, THE DESTROYER; THE GURU IS VISHNU, THE SUSTAINER;

THE GURU IS BRAHMA, THE CREATOR; HE IS THE TRIO OF GODDESSES -- PARVATI, LAXMI AND SARASWATI.

HOWEVER WELL I KNOW HIM, HE CANNOT BE DESCRIBED.

HE CANNOT BE EXPRESSED BY WORDS.

THE GURU IS THE SECRET THAT SOLVES THE RIDDLE.

HE IS THE BENEFACTOR OF ALL. LET ME NEVER FORGET HIM.

Understand that Nanak has glorified the guru to a great extent. All saints have sung the glory of the guru, placing him above the scriptures. If the guru says something that is not found in the Vedas, forget the Vedas, because the guru is the living scripture. There is a reason why saints have extolled and treasured the guru's words so. First of all, the Vedas are also expressions of gurus; but these gurus are not present today. And the words have lost the purity they had when they were first uttered, because those who collected them, of necessity, combined and mixed them with their own thoughts -- this they could not help. Though it was not done on purpose, it is certain that it happened.

If I tell you something with instructions to repeat it to your neighbor, you are bound to lose something and add something to what I said. The mode of speaking will change. Even if you use exactly the words I used, your preferences and your emphasis will be different from mine. When you speak, your experience, your knowledge, your understanding will creep into the words.

I give you a flower, and you take it in your hand to give to someone from me, but the flower will have caught some of your smell. Just as the flower's scent remains in your hands, the flower also picks up your scent. The flower is no longer the flower I gave you. And if the flower has passed through a thousand hands, it will carry the scent of all those hands. And if the flower were to come back to me, I would never be able to recognize it as the same flower. The essence of the flower I knew would be lost by the touch of a thousand hands. It will not look the same as when I gave it, but will have fallen into pieces, its petals scattered here and there. People will have to stick on other petals to complete the flower before they bring it back to me.

The Vedas are the utterances of gurus. Those who have known have spoken. But now it is thousands and thousands of years since these words were spoken. Much has been deleted, much added. Therefore it is great good fortune to come across a living guru when the book has turned stale.

Another very interesting thing is: when you read a book, you interpret the words in your own way. It is you who reads and you who interprets, and your interpretation cannot be more than you; it cannot transcend your own understanding. You will attach your own meanings to the words.

So the book cannot become your guru; you become guru to the book! You have not learned the scriptures, rather you begin to teach the scriptures; thus you find thousands of interpretations. Look at the Gita -- how many commentaries there are! Whoever reads it takes his own meanings from it. Krishna is no longer here to censor by saying: "Brother, this is not what I meant!" When Krishna spoke, he was definite about what he meant, but who is to say now what his intention was? Even Arjuna could not say, though he was the one to hear it; because whatever he says will have been changed by him.

The whole Gita has been written by Sanjay, who was no more than a news reporter of his day. It was his job to report on the battle being fought over one hundred miles away to Dhritrashtra, the blind king. He must have seen the whole thing on television. The deaf are listening and reporting to the blind! So the truth lies even further away. What Krishna said, even Arjuna could not have reported correctly, but only in the light of his own understanding. He could repeat only what he understood and not what Krishna actually said. And now we introduce Sanjay who is collecting the news. He is the reporter -- the third person!

Then thousands of years elapse while we have all the commentators, each claiming to elucidate it out of his own understanding. By then each word acquires infinite meanings, and the Gita becomes meaningless. Whatever you put in has become a new edition.

Therefore Nanak and Kabir and others have stressed one point -- seek a living guru. The scriptures had all become stale and secondhand, thirdhand, even at the time of these saints.

Osho The true name vol1

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