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Upanishads

I AM THAT

Chapter-6

Absolute Love, Absolute Freedom

Fifth Question

 

 

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The last question:

Question 5

OSHO,

HOW DO YOU ALWAYS FIND NEW NAMES TO GIVE TO YOUR SANNYASINS?

Prem Pramod,

TWO WOMEN were looking into new arrivals in a bookshop. One woman was very much interested in one book; the title of the book was: How to Torture Your Husband. She told to the other woman, "Look at this book! I am going to purchase it! Are you also interested in it?"

The other woman said, "NO, I have my own system!"

I also have my own system, but I cannot tell YOU! Certainly I have given more names than anybody may have ever given in the whole history -- almost two hundred thousand sannyasins are there in the world! -- but my system is such that I can give names to the whole humanity.

One Red Indian boy was asking his father, "Father, what is the way how you give names to new children? Your name is Black Horse, my mother's name is Buffalo, my uncle's name is White Cloud -- how you manage to find out what is the true name for the new arrival, the new child?"

The father said, "It is not difficult -- we have a system. Whenever a child is born, the eldest member of the family -- the grandfather, the grandmother or the father -- goes out of the house, and whatsoever he sees first... For example when my grandfather went out he saw a black horse; that's how I am named Black Horse. But why you are asking Two Dogs Fucking?"

That was his name!

I have my own system, but I cannot tell you!

Just the other night I gave sannyas to a beautiful woman; her name is Diotima. I called her Dhyan Diotima. Diotima is a mythological name: in Greek mythology Diotima is the priestess of love or goddess of love. But it can be derived from another root also, diota; and diota means a jar with a neck and two handles.

So I told the woman that "This is your situation right now: a jar with a neck and two handles. That's what a woman is all about! But through meditation you can become a priestess of love; that transformation is possible. Otherwise you will remain just a jar with a neck and two handles!"

It is not very difficult, and the more names I have given the easier it has become, because I have become more proficient! I can find some way, either from the root of the word... and there are different roots; even in one language a word .means many things. Sometimes a word has different roots in different languages: in one language it means one thing, in another language it means another thing. And it is very easily possible to play with words, and names are nothing but a game.

I give you a new name only to make you feel that names are not important. Your old name can simply disappear because it was only a label, it can be changed. You are not the name. To insist this fact, to emphasize this fact upon your consciousness, that the name is not your reality...

Every child comes into the world without a name, but we have to give a name; it has some utility. It is absolutely false, but in a vast world with millions of people it will be difficult to manage if nobody had any name; it will become almost impossible to manage. Some names are needed; false they are, but they work, they have a utility. They have no reality, but utility certainly they have.

But ordinarily you grow with your name; in fact, you become conscious only later on. Your name is deeper than your consciousness, hence there arises an identity with the name. You start feeling, "This is my name, this is me."

When you become a sannyasin I want to destroy that identity, because this is the beginning of destruction of all identities. First I destroy the identity with the name, then I will destroy the identity with the body, then the identity with the mind, then the identity with the heart. When all these identities have been destroyed you will be able to know who you are: the unidentified, the nameless, the formless, the indefinable. And that is only a pure witness in you; nothing can be said about it, no word is adequate to explain it.

Hence I change the name -- to give you a break, to give you the idea that name is just a given thing. Your old name disappears, a new name becomes your reality, but now you will not get so much identified because you are now more mature. The first name was given when you were a small child; you were not aware. Now you are a little bit aware. And by becoming a sannyasin you are becoming committed to more and more awareness, to a life of witnessing in which all identities have to be dropped.

A man is absolutely free only when there is no identity left. You are neither a Christian nor a Hindu nor a Mohammedan; you are neither an Indian nor a Japanese nor a German; you are neither a man nor a woman. You are just a pure consciousness, and that consciousness is eternal. The Upanishads are talking about that consciousness.

The only thing to be learned in the communion with the Master is that witness, that watcher, that seer, that watcher on the hills who is beyond everything. Everything falls short of it which is transcendental. To know that transcendental reality of you I start by changing your name; that is just taking one brick out of your false edifice. And then if you allow me to take one brick, I will go on taking other bricks. I change your clothes just to give you a discontinuity with the past.

You have to become discontinuous to the past. Unless you die to the past you cannot be reborn, you cannot be here-now. The past has to be completely dropped and forgotten -- it was a dream, nothing more -- and out of the past arises the future. If the past is dropped, the future disappears. Then the ONLY reality is now and here. And to be here and now, absolutely here and now, is to know all that is worth knowing, is to really live an authentic, sincere life, a life full of truth and bliss and godliness.

 

Next: Chapter 7, Each Moment -- Miracles!, First Question

 

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Chapter 6

 

 

 

 
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