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Sufism

VOL. 1, SUFIS: THE PEOPLE OF THE PATH

Chapter-14

Tug of War

First Question

 

 

Energy Enhancement          Enlightened Texts          Sufism          Sufis: The People Of The Path

 

The first question:

Question 1

OSHO, I WANT TO BECOME ENLIGHTENED. WHY DON'T YOU HELP ME?

What do you think I am here for?

As far as my own work is concerned, it is finished. I am here just for you. And all that I can do, I am doing, and all that you can do to prevent it, you are doing. It is a tug of war. It is a conflict between the Master and the disciple.

Remember, it is a conflict. The disciple remains contradictory in his desire. He wants to become enlightened, but he wants to become enlightened as he is. He does not want to change, that's the contradiction. You would like to go to heaven, but as you are. That is impossible. As you are, you cannot become enlightened. Great chunks of your being will have to be cut and thrown away. It will be almost like committing suicide. It is painful, it is immensely painful, because you have always thought of those chunks that have to be chopped away as your being. You have become identified with them so much that you shriek, that you scream, that you escape, that you shrink, that you close yourself.

I understand the question and the desire. Yes, you Would like to become enlightened, but you would like to become enlightened very cheaply, without going through any pain, any suffering. And growth comes through suffering. It comes through great pain, it is arduous, one has to pay for it. And the payment is not in money; the payment is very deep. The payment is your innermost sacrifice. The disciple has to disappear.

I go on helping, but a little co-operation is needed from your side .

A man met a pretty girl and fell in love with her. He took her rowing one day and she fell overboard. He grabbed her hair and a wig came off in his hands. He reached for her arm and an artificial arm came off likewise.

He said, 'Listen, sweetheart, if I'm going to be able to help you, you must co-operate a little.'

That's what goes on happening between me and you. You must co-operate a little. And I know that sometimes you co-operate, but your co-operation is also only co-operation in appearance. Deep down you remain resistant. Even while you surrender you go on looking from the corner of your eye -- how far to go? And you go only so far, and you go with absolute control that if it is needed you can go back. Your surrender is not a journey of no return. And unless it is a journey of no return it is impossible for me to help you.

And it is not that I don't want to help you. There is no other reason why I am here. My work is complete. Nothing is going to happen to me -- if I live twenty years, thirty, forty or a hundred years or a thousand years. All that had to happen has happened. Time has disappeared for me, and so has the so-called life.

I am in this body so that you can see me. Even in the body very few can see. When I am not in the body, those who can see me will become even rarer. But you don't co-operate. And you go on misinterpreting me.

For example, just two days ago a French sannyasin told me that she was confused, that she could not decide whether to go back or to stay a little longer. I looked into her... something would be possible if she could stay a little longer, maybe four to six weeks. She would have taken a great step towards satori. But if I had said to her, 'Be here for four to six weeks because something is going to happen,' then my very prediction would have prevented it, because then she would have become greedy, then she would have started expecting. And not only that, she would have started demanding 'Why is it not happening?' And that very idea: 'Why is it not happening? When is it going to happen?' would have created a tension in her being, and the happening would have become impossible.

So I cannot predict it because the very prediction will change the whole situation. I cannot say directly, 'Remain here for four to six weeks, something is going to happen.' That is not possible; nothing will happen. Even if I say, 'Be here for four to six weeks; it will be good for you,' a subtle desire may start in her being, a subtle hope. No, I cannot say anything to her directly, I have to be very indirect.

So I told her, 'Be here for a few weeks' -- she is a group leader -- 'run two or three groups here.' That had nothing to do with her own growth; I did not say anything directly about her own growth. She agreed, but I was watching and saw that the agreement was only fifty per cent, not more than that. Just... just enough to stay. There was no joy in it; there was no happiness in it -- that I had asked her to stay. She could not feel the gift and the blessing.

Now that which was going to happen could happen only in a celebration -- because the joy was not there the possibility was cut almost to half. Now she would have been here, but not really here. She would have been here because I said so. Now almost fifty per cent of the possibility for the happening had disappeared.

And then yesterday morning I said that if you want to do something, even if it goes against me, you need not feel guilty. She suddenly felt joy. She left! Now there was no need to feel guilty -- it was as if she was just waiting for something to be said. And although I had particularly said to her to stay she didn't even wait to ask me, she didn't even inform me. She simply left. She said to people, 'Osho said that if you do something even against his advice, you need not feel guilty. So why should I feel guilty? I am going.'

Only one thing is good about it: she will never know what she has missed. How can you know? Many of you go on missing, but you will never know what you are missing. Only I feel sad for you, only I feel great compassion when I see somebody missing. He may not even be aware that he is missing. He may have missed by just a few inches -- home was very close. But he will never become aware, he will never he able to look back. How can he?

Now she has left. I could not say it directly to her, I had to be indirect. She could not understand my indirectness and she found a rationalisation -- that now Osho has said.... What I said was simply to help you so that you don't become burdened with guilt. I have not said to start doing whatsoever you want to do; I have not said to go against my advice. I simply said that if you sometimes feel like going, and it is impossible for you to follow my advice.... I am not saying that by not following my advice you will gain something, I am saying you will miss something -- but there is no need to feel guilty. Missing is enough punishment. Why make it more with guilt?

Now she has missed, that is enough punishment. And she will never become aware of it, she will remain oblivious. She will become aware only one day when she comes to an understanding, to a window that opens the door -- then she may be able to see that this window was very close, but that time she missed. Right now she will never be able to see. Only when she finds that that moment of growth has happened will she be able to see.

It is good that she will not feel guilty; but what about that which she has missed? I made that statement particularly for her, but there are also other fools who realised it as if it is a blessing. One dropped from the Enlightenment Group. 'Now there is no need -- Osho has said "Do it", but now there is no need. He has said you have to go on your own.'

And I will not be surprised if somebody even drops sannyas. Great fools are everywhere always.

You go on misunderstanding, misinterpreting. Your ego is there; it is just watching. This French sannyasin has been listening to me for almost one month -- this is the only thing that she has followed.

And you ask me: I WANT TO BECOME ENLIGHTENED. WHY DON'T YOU HELP ME?

What else am I doing here? You don't receive the help, that is true, but that is your responsibility. I can give, but if you refuse it that is your responsibility. I go on giving, I give unconditionally -- I don't make any conditions for you.

This is the first time in the whole history of human consciousness that sannyas is being given unconditionally. I don't ask whether you are worthy or not. I am in such a hurry to give! I have so much to share. I don't care a bit whether you are worthy to receive it or not. I am simply giving it to you because I have so much and I have to unburden myself. The cloud is so full that it wants to rain; it does not matter whether it is a desert, or it is wasteland, or it is fertile soil -- it does not matter. The flower has bloomed and the fragrance is heavy on its heart; it has to be released. Whether somebody will appreciate it or not does not matter. I am giving sannyas to you without any conditions.

You are the most fortunate people ever. But that may not be of help, you can go on missing. You will have to learn new ways of being. You will have to learn how not to miss. You will have to learn how to keep your stupid mind from coming in and interpreting.

Little Danny, aged eight, came home with the often-repeated complaint, 'Teacher is picking on me again!'

'Is that so!' said his mother angrily. 'Enough is enough! She has been picking on you all year. Now it is going to stop! Tomorrow, Danny, I will go to school with you and we will have it out with her.'

The following morning mother arrived with Danny and demanded an explanation from the teacher.

'That's ridiculous,' the teacher replied in answer to the mother's tirade. 'Accusing me of picking on your child? I have never picked on any student. Besides,' she added, 'you might as well know the truth. Your Danny is not very bright. and when I use the word "bright" I am being excessively kind. Let me show you what I mean. Danny,' she called, 'tell us how much five and five is.'

'You see, Mom,' cried the boy, 'she is picking on me again.'

Your interpretations.... You will have to learn how to keep your stupid mind from coming between me and you. And there are a thousand an d one ways for this mind to come in.

And it is the only mind you have.

By being a disciple, what really happens, what really should happen, what is expected to happen?

Being a disciple simply means that now you will start func-tioning from the Master's mind and not from your mind. And yes, that statement of yesterday remains right in its own way. Sometimes you cannot.... There are situations.... You have limitations.... I don't make any impossible demands on you, but sometimes it is possible that you may not be able to do some-thing.

For example, this French sannyasin really had nothing to do back there; there was no responsibility waiting for her there. There was no problem. It was not a great demand on her to be here for four weeks -- she had money, she had everything. There was not any problem there that she had to go and solve -- her father was not dying, her mother was not ill -- no problem was there. So it was simply stupid.

I understand that sometimes your mother may be ill and dying, and although I told you to stay, you have to go. But then you go with tears in your eyes. What I have said is only this: don't create any guilt. Yes, man has limitations. Sometimes you may not be able to fulfil my advice. It's okay. But it is only for the exceptional cases when you cannot fulfil my advice, it is just to help you so that you don't become burdened with guilt. Otherwise there is nothing.... You have to feel that you have not been able to fulfil, that something has been missed, but it is not a question of guilt. You have missed something, that is enough punishment.

So if it happens sometimes, it's okay, but it should not be the rule, it is just the exception. But whenever something feels good to your ego, you immediately jump upon it; otherwise you go on listening -- completely deaf! You don't listen to what I am saying, you only listen to that which you want to hear. And then you are very clever at twisting it.

From your very childhood you have been a twister. You have learned how to deceive, how to be pseudo; you have learned how to interpret things in such a way that they are always according to you. From the very childhood, somewhere near the age of three, a child starts learning to twist. He becomes a follower of Saint Twistopher. Twistopher -- you may not have heard the name of the saint -- is the patron saint of go-go girls and all kinds of twisters!

Twisting is one of the deep-rooted things in you -- diplomacy, politics, cunningness. And once a child has learned twisting, he goes on twisting. And by and by it becomes his whole which he wants to hear; he does not see that which he does not want to see; he becomes a chooser.

Scientists say that out of a hundred things, you listen to only two per cent. And out of a hundred things, you see only two per cent. But remember, then you live only two per cent. To live two per cent is almost not to live at all. What kind of life is this? And this happens every day. I say something. You are sitting there with all your prejudices intact, all your cunningness intact, all your stupidity intact. Something enters you -- immediately the twisting starts. Your mechanism starts functioning, clicking. By the time it reaches to your consciousness it is no longer what was said, it is absolutely something else.

This is why it is difficult for you to receive help. Help is given all the time, it is showering on you, but you will have to become better receptors. You change, you try to change, but the change remains very superficial.

When I give sannyas to people, sometimes they ask, 'Why should one change one's name, why should one change one's dress? Is not the change of heart enough?' I know that the change of heart is enough, but I cannot expect that from you right now. Even to expect the change of dress is more than enough. Even in that you will find cunning ways. You will find tricks.

Just a few days ago an Indian sannyasin came and I asked him, 'What happened to your dress?' He said, 'But this is orange. ' Then I had to look again because it looked white. Yes, it was orange, but so faint -- my eyes are perfectly okay -- that I had to look very, very carefully. Then I recognised that yes, a little tinge of orange was there. If a man of my sensitivity and vision cannot see it, then nobody will be able to see it! I was surprised. I asked him, 'How do you manage to see it? You are so dense, I don't think you can see it. You are so thick.'

I know that by changing the name or by changing the dress, nothing essential is happening, but you live in the non-essential. What can I do? I have to start from where you are.

It happened.

A young man made application to change his name according to the provision of the law.

'What is your name?' the judge asked him as he appeared before the court.

'Bill Stinks, sir,' said the applicant

'Well, I can understand why you want it changed, Bill,' said the judge laughing uproariously. 'And what do you want it changed to?'

'William Stinks, sir,' replied the applicant.

But Bill Stinks or William Stinks, what does it matter? You remain stinking.

I know names don't make much difference, but I take so much trouble to explain to you what your name means because I know that that's where you exist -- name and dress and the form. The formless you have not seen even in your dreams I have to start from where you are. And even there you deceive me. Drop deceiving, because deceiving me you are just deceiving yourself.

And stop your mind from interfering between me and you. Let there be a communion.

Enlightenment is possible. If it is possible for me, it is possible for you. If it has happened to one human being, it is everybody's potentiality.

 

Next: Chapter 14, Tug of War, The second question

 

Energy Enhancement          Enlightened Texts          Sufism          Sufis: The People Of The Path

 

 

 
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