Music, the easiest method of meditation

First Question



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[Note: This is a translation from the Hindi Maran Hey Jogi Maram, which is in the process of being edited. It is for research only.]

The first question:

Question  1


Mukesh Bharati, Jesus was crucified because of his disciple Judas. Stones were rolled down the mountains at Buddha because of his disciple Devadatta. Mahavira was much insulted, much condemned, had to endure many reproofs because of his disciple Goshala. It is natural. What happened previously will happen again. This Ram Leela drama is the same, the actors change. The stage is the same, the play is the same. Only the players change. And certainly it is good to understand the psychology of what happened in the past and will happen again today and will go on happening tomorrow.

There are four types of disciples. The first type is the student, one who comes out of curiosity. He comes, but with no vision of sadhana, nor any spiritual longing, nor any thirst to attain god  --  let's go see, so many people are going, perhaps there is something there? You also stop, if you see a crowd standing on the street, you start asking what's going on? You want to enter the crowd, you want to see. Something must have happened... Not that you have any purpose there, you were going about your own business. Some people come accidentally. Someone was coming, you saw him coming. He said, "What are you doing just sitting here, come with me, we will sit in satsang." You weren't occupied, you didn't have any work, you came along. The wife was coming and the husband came along. The husband was coming and the wife came along. The father was coming and the son came along.

Many people come accidentally like this. Their attitude is that of a student. They will collect a little information, when they listen information will be collected. Their knowledge will increase a little, their memory will become a little more solid. Among those who come this way, only ten out of a hundred will stay. Ninety will disperse. If ten stay it is a miracle, because they did not come alert, out of any conscious motive  --  they came as unconscious as ever, with someone pushing. They stuck to the shore like wood in flowing water, there wasn't any search for the shore. How long will a scrap of wood stay stuck to the shore? A gust of wind will come, again it will float away. Its stopping or not stopping are the same. But even among such people ten percent stay. The ten percent who stay enter into the second stage.

The second stage is that of the seeker. In the first stage there is only intellectual curiosity  --  a kind of itching! It feels good, like itching a scab: there is no benefit from it, there is harm  --  in the same way there is no benefit from intellectual itching, there is harm. But it feels good, it feels pleasant. Ask this, ask that. Learn this, learn that also. The ego is satisfied that I am not ignorant. Without knowing the illusion arises of being wise. Ten percent of these people will stay. This ten percent will become seekers.

Seeker means one who doesn't want to only listen, to just understand, rather he wants also to experiment. Experiment is the foundation for a seeker. Now he wants to try something and see. Now his eagerness takes a new form, it becomes doing. Now he doesn't only talk about meditation, he begins meditating. What will happen from talk? From talk, more talk emerges. Talk is only talk, soap bubbles, empty hot air  --  let's do something! Let life be transformed, move into experience.

In the second class of people an equal number will stay: fifty percent will stay, fifty percent will disappear; because doing is not an easy matter. Listening is very easy. You don't have to do anything. I speak, you listen, the matter is finished. In doing you have to do something. Success is not guarantied. Unless there is urgency, unless there is intensity, unless there is the courage to put yourself at stake, there is daring  --  success is not easy. Success will not be attained from doing lukewarmly. It boils at one hundred degrees. Few people are able to gather so much courage. Those that could not gather that much courage start thinking there is nothing in it, that even if you do it there is nothing in it. He has to explain to his mind that there is nothing in doing it. He hasn't done it, he never really jumped into doing it. If he entered he stayed just near the bank, he never went deep, where one starts to drown. He never cooked the food. He just went on lighting the stove. That too he lit with such indolence that it never took fire. Smoke arose, but the fire never took. Who is going to stay long in smoke? Soon his eyes fill with tears. The mind says, "Come on, what is here? Nothing but smoke."

Where there is smoke fire is possible, because where there is smoke there will be fire. But a little deeper effort is needed. There needs to be a little more inner heat. A little more exertion, a little more effort. The fifty percent of the people who cannot make that much effort will depart. The fifty percent who stay will enter the third stage.

The third stage is the stage of the disciple. Disciple means, now the joy of experiencing has come, now recognition of the master has come. It comes only through experiencing, it won't happen from listening. From listening only this much can be known: who knows, it seems right, but does this person have his own experience or not, or is he merely repeating scriptures? Who knows if the master is a master or not, or if it is mere scholarship? If you start tasting it will become clear that the one you have come near to is not a scholar, or just a scholar. In tasting it will be decided. Only your tasting can tell you. If he is a master then the third moment has come, the third stage has come. You will become a disciple.

Disciple means surrendered. Now doubts are no more. Now the old for and against doesn't exist. Now wandering is no more. Now an abiding comes in one's life. Now one rides in the boat.

Of those people who become disciples, ninety percent will stay, ten percent of them will disperse also. As the depth of sadhana increases,  the difficulties also increase. The disciple will have to undergo fire tests, which are not asked of seekers. And from students there is no of asking. The fire test is only for a disciple. The master is so hard only on one who has come so far. He will have to be hard. His hit will have to strike deep. If one is to make a stone statue then he has to take up a chisel and break stone. There will be much suffering, because the coverings over you are centuries old. The layers of ignorance covering you are not like clothes you can take off and throw away, and become naked. They have become like skin. You have to be opened up. It is surgery.

Ten percent will run away at this third stage also. The ninety percent that stays at the third stage, that passes through the fire test, will enter the fourth stage, which is the last stage, that of the bhakta  -- the devotee. There remains a small difference between a disciple and the master. There is surrender from the side of the disciple, but the surrender is from the disciple himself. In surrender there still lives a little feeling of I-am, that I have surrendered, it is my surrender. On the fourth level the feeling of I is completely silent. Now bhakti has awakened, now love has awakened. Now master and disciple are not separate. From this stage no one leaves. One who has reached this far will not be returning.

In this way many will come, many will go. The more people come the more people will go also, in the same increased number. At this time my sannyasins are some seventy-five thousand all over the earth. Now if five or ten of them disperse, run away... it is not surprising, it is nothing to worry about. Tomorrow these seventy-five thousand will become seven and a half million so even more will go away and disperse. This work will become so big, with such a vast work more people will disperse. It is natural. This ratio will remain. Ninety percent students will run away. Fifty percent seekers will run away. Ten percent disciples will run away. Only devotees will not have to go.

But to come as far as the devotee is a long pilgrimage, like climbing a Himalayan peak. It is a long ascent. There will be much sweating. There will be much tiredness. One will be out of breath. And whoever runs away is helpless. When he runs away, understand his helplessness too. I understand his helplessness. For instance you have asked that Vijayananda and Mahesh speak against me. They have to speak. One who has fled cannot say that I have run away out of weakness. That I was not worthy. That I was undeserving. That my ability fell short. That the mountain was high. I thought it was a small hillock, I will climb it. And it turned out to be a Mount Everest. I could not climb it  --  no one will say this who has fled. He will have to protect his ego won't he? So no one will say that I was defeated, this is why I have come away. In order to protect his ego he will have to start speaking against me. There will be suffering also, because the lie will be apparent.

So Vijayananda sends messages to me with people to offer Osho his respectful greetings, but he also goes on speaking against me. A duality has arisen. Inwardly he knows his weakness... he couldn't move with me. So he goes on sending greetings to me and making statements against me too. He will have to make statements against me, because people may ask why did you leave? There are only two possibilities: either the master is wrong or the disciple is wrong. Naturally if he had the courage to say he was wrong then there would have been no need to go, the *** of running away would never have arisen. He didn't have that courage so he will have to protect himself.

Remember this situation. When you take sannyas you start speaking in my favor. It is not so clear that you are speaking in my favor. The possibility is that now you have taken sannyas you will have to speak in my favor, because if you don't speak in my favor people will say, "Are you mad? Then why did you take sannyas?" For your self protection you will have to start speaking in my favor.

So when you speak in my favor it is not certain that you are speaking in my favor, it is more likely that you are speaking to protect your ego..."Yes, my master is a complete true master. He has attained god." You don't know anything. What can you know right now? Until you have attained how can you know? But you will have to speak in my favor, you will have to praise me. By this praise you can save your ego. All of your doubts will be repressed inside of you, will be thrown into the unconscious. It is not that doubts will not arise. It is not that doubts go so easily, that you came, took sannyas and doubts were destroyed. If only it were so easy! Doubts will follow you for years. Doubts will return again and again. But you cannot say it to anybody. If you say it will be humiliating. If you say to anyone that you are doubtful whether your master is a master or not, then people will say then why did you accept him as a master? Then what are you wearing orange clothes for? Then why this mala? Then why have you created this whole farce? You will be in great difficulty, you will be in great trouble.

If you truly express your doubts then people say you are an idiot. To prevent this you will repress your doubts and talk a lot about trust. You will try to prove that there has never been a master like me in the world  --  because there has never been a disciple like you in the world! Your ego will be fed by the great height of your master. The higher you can prove your master, the greater the disciple you are. And the master you have chosen has to be great. Will a person like you choose someone inferior?

So when you are initiated this will happen. And when you drop the initiation the opposite will happen. It should happen, it is perfect logic, it is all one channel. Now you will have to speak against me. Now whatever doubt you had repressed will all be provoked and come up. And whatever trust had been pushed will all vanish. Now all of your doubts will come in exaggeration. They will have to, because what you have dropped must be wrong. Just as what you had taken up was right.

So for five years Vijayananda has been speaking in my favor, now for fifty years he will have to speak against me. The doubts that were repressed for five years will all emerge. And now he will have to protect because those same people that yesterday were saying he was crazy to take sannyas will now say, we told you before, didn't we, that you were crazy. Now they will have to be answered. Now great trouble will arise. One will have to defend oneself from that trouble. There is only one defense, to say he had fallen into illusion. Or the defense is, that some things were right, because of these I became a sannyasin. Then when I became a sannyasin, I slowly slowly found out that some things were wrong. Then slowly slowly as my experience grew I found out it was completely wrong. On the surface things were good, inside it was completely wrong.

This is self protection. It is totally natural. Don't worry about it at all, but certainly understand it.

Mahesh never grew beyond the status of student. He had come out of curiosity. He had come only with Vijayananda and he left with him too. Coming was a mere accident. He never came, never left. By my account he never came nor left. I never counted on anything from Mahesh. There is no need to keep account of such people. They are scraps of wood floating in the river. If it sticks on the shore and the shore starts thinking that he has come in search of me it will be wrong. A a gust of wind will come and the wood will flow away. He had come with Vijayananda. When I gave sannyas to Mahesh, Vijayananda was present. Before giving sannyas to Mahesh I said, "Vijayananda, you also come close, so there is support..."  I seated Vijayananda close by, just at Mahesh's side and Vijayananda put his hand on his back, then I gave him sannyas. I didn't know Mahesh, whether he has any worth, whether he came out of any enquiry. What happened, happened with Vijayananda... He is Vijayananda's disciple not mine. So naturally when Vijayananda leaves, Mahesh will also leave. He is of no value. He was never going to go beyond the status of student. Vijayananda certainly made efforts. And he had come to the level of the seeker. Had he found a little more courage disciplehood would have happened. But troubles arose, troubles do arise. Human troubles. Understand, they can come to you also, this is why I am answering. They can come to all. Vijayananda is well known, a great film director, the whole country knows him  --  that ego kept on being a problem. His expectation was that I should behave with him as a special person  --  VVIP. I had to break this, otherwise the seeker will never become a disciple. I started breaking it. I had to start hitting him every day. When he first came, the moment he wanted to see me, he came to meet me. Now it took time for him too  --  after two days, after three days, after seven days... He began to suffer, to be troubled. It began to be a problem that the same treatment was being given to him as to other sannyasins, special treatment was not being given.

In the beginning I am very concerned about you. That is the bait, the ball of flour covering the hook. But if you go on feeding a fish more and more flour when will the fish be caught? Very quickly the hook hidden inside the flour is revealed. When the hook is revealed there is trouble. I started treating Vijayananda exactly the same as I treat everyone  -- which was necessary. If he had passed this step, if he had accepted that becoming a sannyasin one must drop being special, there is no reason to think oneself separate... Someone has a name, someone has no name, it doesn't make any difference. It doesn't change one's inner state of life. The more people you know doesn't mean you have more being, nor more meditation, nor more samadhi. It is also possible that you don't know anyone and the ultimate happens within you. Knowing or not knowing has nothing to do with it.

And as I was saying, as soon as your steps move ahead I will become harder. The sooner you are thrown into the fire the sooner you will be cleansed, then you will become pure shining gold. When a potter makes a pot he goes on patting the clay taking great care. He hits it from the outside, and gives it the support of his hand from the inside. But the egoist sees only the hits, he doesn't see the supporting hand inside. The egoless sees the support of the hand inside, he doesn't bother about the hits. He thinks, one hand of the potter is hitting, the other is giving support. This is the way a pot is made. Then when the pot is made the potter keeps the unfired pot very carefully, and puts it quickly into the fire. And if the pot starts to shout that you took such great care of me... you had taken such tender care of me that I might not break, would not be smashed and now you put me in the fire? If the unfired pots are people like Vijayananda they get up and run away. They say, I am going... But pots cannot run away, so it is easy. I work on living pots, this is why sometimes they run away. When the day of being put in the fire came near he freaked out. He ran away at the level of seeker.

Some people run away after reaching the level of disciple, because the final blow is the complete destruction of your ego. It is the complete dissolving of your individuality into the master, like a drop dissolving into the ocean. If that much can be put at stake, it is put, otherwise there are difficulties.

And, whoever drops out and goes away will speak against me, will condemn also. This is natural, don't worry about it. Where there are going to be hundreds of thousands of disciples, there will be thousands of people like this.


I don't even know this gentleman! He is not my disciple. He has assumed  discipleship on his own. He has not come to me. He considers himself to be a disciple as Eklavya was. But Eklavya had gone to Drona. Drona did not accept him. But this fellow has never come to me. He has also given the name to himself. If I had refused him it would be okay. If he had come, if he had just let my eyes connect with his... He has never approached the ashram. He has just taken himself to be a disciple, and has started writing against me!

This kind of thing will also happen, because there are insane people in this country  --  this kind of mad people exist all over the world. Discipleship is not a one way thing. It is two way. Discipleship does not happen just by your taking it. It happens when I give it. If it starts by your assuming it, then it will be very difficult. And this kind of disaster will happen.

This gentleman doesn't understand me. He doesn't even know what I am saying, or what is going on here. He just assumes. This kind of thing will happen. As my sannyas movement grows and a great wind arises, in this wind, in this wave many people will dye clothes, will make malas, will proclaim themselves. People move with a rising sun. They want to start profiting from it.

This gentleman is of no value. And his statements are totally valueless because he doesn't know anything about my view of life.

Religion is not just another subject. Religion has no limits. Religion is the name of all life in combination. Religion has the right to make statements concerning everything that is included in life. A politician cannot make statements about religion because politics is limited. But a religious person can make statements about politics because religion has no limits. Religion is infinite. Religion surrounds all of life, as the sky surrounds... Nothing whatever can be left out of religion. The vision of a religious person will include all dimensions.

I will speak on poetry also, because religion has a poetic aspect too. This is why in this country we have given two names to poets: poets and rishis. We have called a rishi, that poet in whose poetry truth speaks, in whose poetry the experience of god speaks. One who has dyed his poetry in religion we have called a rishi. For instance Rabindranath should be called a rishi, not a poet. His GITANJALI should be valued the same as any Upanishad. He is a rishi. What he has said is not only meter, rhythm, grammar and knowledge of language. What he has said is a stream of experience. Nectar has flowed. Nectar  --  that is not his! Nectar  --  that is coming from above. He is merely like a medium. As if a flute is put on somebody's lip and is played. The illusion may come to the flute that these tones are mine, then he is a poet. And if the flute knows that these tones are someone else's, the one on whose lips I am placed, then he is a rishi. Rabindranath is continuously aware that what he is singing is on his lips, but the song is someone else's, that he is only a medium, merely an instrument.

So I will speak on poetry also. I will speak on art also because art also has a religious dimension. Like Ajanta, Ellora, Khajuraho, Konark, the temple of Bhuvaneshwar, the temple of Puri.

You will be surprised to know that the Taj Mahal was created on Sufi principles. This is not discussed in history, because the people who write history do not understand such depths, nor do they try to. They think it is just a memorial made by some emperor for his beloved and the matter is finished. But they have never looked into the fact that the emperor was advised and counselled by great Sufi mystics. The Taj Mahal was made in such a way that on a full moon night if you sit for a whole hour, just looking, you will become meditative. It is an example of marvellous religious art. If you look in a special state, with a special feeling and from a special angle, then the Taj Mahal is a temple, not a tomb. It is a matter of how you look.

The images we have made of Buddha and of Mahavira are not merely evidence of the art of sculpture. Sculpture is secondary. We have attempted  to contain buddhahood in these statues. If you sit in front of a statue of Buddha and go on looking at it without blinking then you will quickly find that something has stopped inside of you, has become still. Your process of thought has stopped, inside of you thoughtlessness has slowly come. In the form of that statue, in the style, in the color is a program for producing meditation in you. That statue is a device than can give an impetus to meditation inside of you.

I will also speak on the art of sculpture. I will speak on every aspect of life, because I am religious. For me no dimension of life is not to be touched upon, nothing will be left untouched. I do not accept any part of life as untouchable. I am not a politician, but I will speak on politics. I am religious, this is why I will speak. Politics is not only politics, much in your life will be determined by it. In this determination your religion will also be influenced.

Now for example, India has decided upon a policy  --  of secularism. There will be effects of this on religion. This policy is wrong. No government should be completely secular. Yes, it is right that no particular religion should have influence. But how can any country be secular? Neither Hindu, nor Muslim: this is right. It shouldn't be Hindu or Muslim. But one extreme is that the country becomes Hindu or becomes Muslim. The other extreme is the country becomes irreligious, saying we have nothing to do with religion. Such an important part of the life of man  --  and you say, we have nothing to do with it? It will have a ruinous effect. The government should make facility for religion. The government must not be religious in the sense of Hindu-Muslim, but it must be religious in the sense that in the country meditation should increase, love should increase, peace should increase. Yoga should come into people's lives. An inner sense of discipline should be born in people's lives. Soul should be born in people.

So I will oppose the secular state. The state should create the same conditions for religion that a gardener does in watering trees, so that flowers may bloom; otherwise flowers of consciousness will not bloom. Then no matter how many ways you try to make people become moral, to make people become virtuous, have good character  --  all those attempts will fail. Flowers will never bloom, because you never gave water to the roots.

Religion is the root of the whole morality of life. And if the state is secular then politics, political morality, will not be moral at all, it will become immoral. This is what has happened.

So I will criticize politics. All buddhas have done so. All the buddhas have expressed it. Jesus would not have been crucified if he had not opposed the politics of that time. Politics exists out of ambition. Politics is a disease. And the world has to slowly slowly be freed of politics. If the same energy that goes into politics went into religion then great bliss, and great celebration could flower in people's lives.

A person who says, because I have said something against politics I have fallen below religion, neither knows religion nor politics. And he doesn't know me at all. One who has reached truth can never fall. And one who falls had never reached. One who has reached has reached, there is no way for him to fall. Even if I go to hell I will remain the same as I am, there is no way to fall.

A scholar came to Raman and started eating his brains, started discussing scripture. Raman told him again and again, "Meditate my friend. Nothing will happen from any of this, it is all useless talk. Don't waste time, your life has already gone by."

But he was an authority on scripture too, he said, "What are you saying? Useless? These are statements from the Vedas." And he started giving proofs.

And Raman said, "Okay it's alright, but meditate."

He said, "First there will be talk about it only then I will meditate." He remained stubborn, Raman kept on telling him to meditate, he kept on saying only one thing, "Meditate, there is nothing more to be said."

When he didn't listen, Raman picked up his staff... The man freaked out. He had never thought Raman would raise his staff. And Raman started running after him. ... picture it, Maharshi Raman taking his staff and running after a pandit... Many followers of Raman began to have doubts, Raman raising his staff, and becoming angry? This is disgrace. Do such things happen?

We have the impression that a man who has attained to buddhahood cannot pick up a staff. We don't know anything. A person who has attained buddhahood picks up a staff, although there is a great difference between his picking up a staff and your picking up a staff... he can lift it. Raman drove him away and came inside, he started laughing a good belly laugh... Someone asked, "What have you done?"

He said, "What else could I do? 'The goddess of staffs won't listen to words.' He just went on eating my brains He was not going to give way. He understands only the language of the staff."

Raman was not angry. Raman angry? It is not possible. If Raman were to become angry, to look angry to you, even then he would not be angry.

You have heard the story of Jesus, haven't you? He had raised a whip, had become angry in the temple and turned over the benches of the money lenders who had opened shop there. Cracking the whip he chased them outside. Now think a little, Jesus and raising a whip and chasing people, it doesn't fit, what kind of fully realized being is this? He too became angry and fell from grace.

I say unto you that one who is afraid of falling from grace, knows nothing of grace. From there no one can fall. It is the highest awakening, it is the ultimate state. Once one has reached there, he is destroyed. Raman took the staff in hand, even to say it this way is wrong  --  god took the staff in hand. Now Raman does not exist. And Jesus cracked the whip is also wrong. Now Jesus exists not  --  god raised the whip. He used the hands of Jesus.

If I sometimes give a harsh statement then those who don't understand will say, "He said such a harsh thing? Should any wise man say such a thing?" They have their ideas. And in this country there are great ideas. You have made such ideas that if someone tries to follow your ideas he may become anything else, but he cannot become wise. You put so many chains on him it is very difficult to live.

Now think of it, if Raman were deceitful he would consider, is it diplomatic to lift the staff or not to lift it? He would have thought if I lift the staff what will people think? He would have thought if I lift the staff then people will say I am not enlightened. But like a spontaneous little child he lifted the staff. What was necessary at that moment  --  he lived according to the feeling that arose in his consciousness in those circumstances  --  not worrying what you will think, or what you will say.

I don't worry about what you will think, what you will say. I live in the style which is natural to me. I say what spontaneously comes to me to say. What is to be said, I say. What is, I let it be. Keep your ideas to yourself. If you think it is okay, okay. If you think it is wrong, okay. From my side now there is no wrong, no right.

The gentleman who has given himself the name Swami Chinmaya is not my disciple, nor does he have any experience of what I am saying. But this sort of thing will happen. False disciples will also arise, false claimants will also arise. Malas of sannyasins are being stolen from here. Who will steals malas? It is very amazing  --  what will one do with stolen malas? But if they have stolen my mala then they become my sannyasin, I have not given them sannyas. They have orange clothes made, the mala was a problem, they have stolen that. Now they go from village to village... news comes here every day that your sannyasin came to this village and took donations. He had said that the ashram needed it. This too will happen. He has a mala, so people assume it is okay, he must have come from the ashram, it is my sannyasin. News of some ten sannyasins like this have come, who are collecting money. One has collected thousands of rupees  --  some forty thousand rupees  --  then he was caught and it was shown that he is not my sannyasin.

Be alert, these kind of incidents are natural. Where such a vast movement arises these small things arise by themselves. When a flower blooms there are a few thorns too. They have to be accepted. Remain natural, remain attentive, there will be betrayal also. Deceitful people will also come. They will make false propaganda. And spread such false information that it will seem amazing.

Right now in the German newspapers a great storm has come up  concerning me. For a full month a storm is raging. Almost all of Germany's newspapers have participated in it. There may not be any paper in Germany that has neither published articles in my favor or against me. It is a fierce battle. And when I read the article that started it, I too was delighted. He made a statement that, "At five-thirty in the morning, I arrived at the gate of the ashram"  --  a German journalist  --  "knocked on the door. A beautiful naked girl opened the door." At five-thirty in the morning... And not only this, "From a nearby tree she picked a fruit, that appeared like an apple. She gave it to me and said, 'Please accept this as a gift from Osho.' I asked her what will happen from this? She said, 'From this great sex energy is aroused in man.'"

Now you will be surprised to know that letters have started coming. From Australia a letter has come. An old man has written a letter saying, "I am seventy years old and my wife is young and in your ashram there is this fruit... so shall I come? Have compassion on me." All these things will happen. I had a letter written to him, "You just come! We will think about fruits etc. later. Okay come by this excuse." If he comes I will explain and make clear to him to meditate.

From Germany my friends have written that you should be alert, because so much of this kind of false information is spreading here, its effect will be that all kinds of mentally ill people, psychological insane people will start  reaching the ashram.

One gentleman has come. Came just like that. He is sixty years old. As soon as he came he sent the message that he is suffering from homosexuality, do you have any cure for me? This world is very strange, its paths are very strange! There are all kinds of people here. There are all kinds of madness on this earth...

To live among these mad people and to live consciously and to live free of madness is a very difficult matter. It is very difficult to live with wakefulness among mad people. These difficulties exist for all buddhas because mad people project their thing on them. It is not the fault of the mad people either, what else will they do? They project the mind they have.

Now if I say to this gentleman that you are mad, what kind of newspaper articles have you seen before coming here? He will not accept it. He will think that no attention is being given to him. I asked that he be told that he has come from reading nonsense things. He should look around here. Here we are not at all interested in curing these people. This is not a clinic for people of this type.

So he sent a message saying, "If it is necessary to take sannyas then I can take sannyas, but now I will not go. I will go only if something happens."

All this will occur. Those who are with me will have to remain alert and give attention to all these things. There is no reason to be demoralized, nor any need to be upset. False things will be said, false things will be spread and there will be people who believe them. And the majority will believe them. The crowd will believe them because what I am saying is opposed to the beliefs of the crowd. This is why whatever is said against me the crowd will readily agree with. And people speaking against me will increase, because they will gain from it. People will believe them, will listen, will think  --  people will think they are very wise. But this drama has always gone on like this. Sometimes a Jesus exists and there is a Judas. Sometimes a Buddha exists and there is a Devadatta. And sometimes a Mahavira and a Goshala. Someone or other will have to be a Judas with me also.


Next: Chapter 10, Music, the easiest method of meditation, Second Question


Energy Enhancement          Enlightened Texts          Gorakh          Death is Divine



Chapter 10






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