UG Krishnamurti

You know that there is something different about U.G. Krishnamurti when you read the disclaimer on the first page of his book, "Mind is a Myth":

My teaching, if that is the word you want to use, has no copyright. You are free to reproduce, distribute, interpret, misinterpret, distort, garble, do what you like, even claim authorship, without my consent or the permission of anybody.

This disarming introduction may elicit a bemused smile, but it hardly prepares the reader for what follows. To read U.G. is to be introduced to a "spiritual terrorist": he overturns all of our accepted beliefs -- God, mind, soul, enlightenment, religion, humanity, heart, love, relationships -- and gives us a totally different picture of who we are. The result is a grenade in the brain.
People who come across this odd little man are indelibly marked by a strange and lasting impression that each one finds difficult to define. People report that they are either deeply shaken or overtaken by curiosity after a few minutes talking with him. He doesn't offer hope, love, peace or spiritual salvation. On the contrary, his words are rather deflating. He discourages people from coming to see him and most often politely turns them away. Yet he is the most talked about thinker in India, and his biography, recently published by Penguin in India, has topped the best seller list for the last nine months.

U.G. endlessly repeats: "I have no message for mankind." Yet, ironically, thousands of people the world-over feel otherwise and flock to U.G.'s unique brand of discourse. But that isn't easy because U.G. organizes no gatherings, gives no lectures, offers no courses, pushes no method, peddles no mantras, has no organization, no office, no secretary, no telephone number, no fax and no fixed address. Like his growing legend, U.G. is everywhere and nowhere. He stays with friends or in small rented apartments and tries to stay one step ahead of the crowds who try to discover his whereabouts as soon as the word spreads that "U.G.'s in town" -- be it in San Francisco, New York, London, Bombay, Bangalore, Sydney, Auckland, or Beijing. U.G. has no worldly belongings other than what he can fit into a small 10 lb. suitcase. He dresses simply and looks quite ordinary. He never stays in one place for more than two months. He is like the Howard Hughes of the guru set: enigmatic, brilliant, charismatic, reclusive and publicity-shy.

Never has a `philosopher' become so famous while emphatically denying that he even has a philosophy. Yet, what makes a man who so avidly shuns publicity so talked about? How does one who never gives a public lecture get such a following? How does a "guru" with no organization get such media attention? U.G. is India's most controversial teacher and categorizing him is extremely difficult. He has been called "the anti-guru", "the un-guru", the "seer with no solutions", "the raging sage", "the thinker who shuns thought" and "the anti-Krishnamurti", referring to his namesake, J. Krishnamurti, U.G.'s better known contemporary with whom he shares no family tie.

If any comparison makes sense, U.G. could be likened to a modern day cross between Socrates and Diogenes. However, he differs from the former because he undercuts the cornerstone of the Socratic method: discourse. U.G. isn't out to convince, convert, win over or influence anyone; and he differs from the latter because nothing in his manner or bearing is provocative or outlandish. However, he is similar to Socrates in that he has a disarming and implacable logic, and akin to Diogenes because he shows no deference to money, power, position, or prestige. In a very real sense, U.G. is a unique witness to that elusive wisdom that has been the hallmark of every great mystic who has ever lived.

And like a mirror, he is a fascinating witness to our era as well.

Sivamani....a famous Indian Drummer

Few days ago had wonderful encounter with Sivamani, perhaps a best drumer in this present world.

Spent more than a hour in Raddision, where he preparing to go Mansasrovar Yatra.

wow!

what a music!

I love his gestures and passions...

I clicked few photos, soem Nepali friends honor him "a Topi" cap as a token of love,

One of my friend Sw.Surajparaksh also smiling with his wordless musical giant.

Life of the Shivapuri Baba

The SHIVAPURI BABA lived to be a hundred and thirty seven years old.He was born as a twin, in 1826, and came into this world with a smile on his face.His grandfather, Achyutam, was a famous astrologer, and along with the other signs of his birth, he announced that a great soul had been born and that the family line would come to an end, as it had fulfilled its purpose on earth.In 1844, at the age of eighteen, the future saint was ready to leave civilization and attempt the vision of God. For the next quarter of a century, he lived alone in the remote forest beside the Narbada river, in the upper Deccan of southern India. What he was after, to be more precise, was ' Itambhara Prajna ', or complete union with Absolute Will beyond Being itself. To achieve that, the young renunciate had to live the minimum life possible so he could empty his mind of all its contents, thereby enabling him to make that supreme act of total surrender and to remain in anxious suspension until the Breakthrough arrived. And what a Breakthrough he had, after twenty-five years of non-stop practice, capped off by the crowning Touch of Divine Grace, the veil of consciousness was finally lifted, in a flash!, and he landed up in Eternity.As if that wasn't enough, after achieving the Impossible, the Saint then left the jungle, beaming radiant with the Light of God Realization, (after all, had he not drunk from the Milk of Paradise?) to perform the next activity on his list which just happened to be taking a walk around the entire world! The year he set out, trekking through the Khyber Pass, was 1875, and after covering 80% of the land mass on foot, and meeting many of the world leaders of that time, including Queen Victoria (this fact is curious, a lot of people dispute it), Queen Emma of the Netherlands, and President Theodore Roosevelt, to name a few, our amazing Saint returned to India forty years later in 1915, in one piece, without a single scratch, whereupon he helped found a university in Benares, with some diamonds his grandfather had set aside, but of course he refused the Chancellorship; revealed the route up Mount Everest that the Hunt expedition finally chose in 1952; taught B.G. Tilak [i.e. Arctic Home in the Vedas (doesn't that ring a bell?)] a ' little ' astronomy; settled down alone in a small hut outside of Katmandu, in the Shiva Puri Forest, where a wild leopard used to come sit beside him like a domestic house cat; received tons of visitors all asking questions about God; took up smoking at one hundred and seven; still looked like the picture of health and vitality at one-hundred and twenty-nine; and eventually died in 1963, shortly after he had approved the draft for his biography, titled " Long Pilgrimage ", by John G. Bennett.

When the hour came to meet death, the SHIVAPURI BABA rose up from his bed, took a drink of water, said "Live Right Life, Worship God. That is all. Nothing more." Then he laid down on his side with his right hand supporting his head, spoke his last words, "I'm gone", in Hindi, "Gaya", ditched the old body, then I guess, he went immediately to join God and his grandfather. What a life! What a life!!

Deven's art for my 1st potery collection

This very art is still LIVE and beautiful as Devendra Thumekeli,a young artist of Nepal also member of Color Nepal. But the book comes out with another cover art so it replace this one. No doubt this is my dear one,which i have loved much.

a cup of tea

I live without planningand I also feel that this is the only way to be alive at all.
In fact I live a wild life,
absolutely unplanned,
not knowing anything about future -
not even about the next moment.
Today is enough for me -
really more then enough!
The single moment lived totally transcends time itself.
It becomes the gap between two moments of time,
and if one can be in the gapthen one is beyond deathbecause time is deathand timelessness is life.

Osho on Sannyas

“Looking at life from the standpoint of self-ignorance is sansara, the world. Looking at life from the standpoint of self-knowing is sannyas.“Therefore, whenever someone says to me that he has taken sannyas, the whole thing seems very false to me. This ‘taking’ of sannyas creates the impression that it is an antagonistic act against the world. Can sannyas be taken? Can anyone say he has ‘taken’ knowing? And will any knowing that is taken like that be true knowing? A sannyas that is taken is not sannyas.“You cannot put a cloak of truth around you. Truth has to be awakened within you. Sannyas is born. It comes through understanding, and in that understanding we go on being transformed. As our understanding changes, our outlook changes and our behavior is transformed without any effort. The world stays where it is, but sannyas is gradually born within us. Sannyas is the awareness that ‘I am not only the body, I am also the soul.’ With this knowing, the ignorance and attachment inside us drops away. The world was outside and it will still continue to be there, but inside us there will be the absence of attachment to it. In other words, there will be no world, no sansara inside us.”
Osho, The Perfect Way, Number 3

“The ‘entrance’ to sannyas was there, but the ‘exit’ was missing. One could go in but couldn't come out. But even a heaven in which there is no exit door becomes a hell – it becomes a prison cell. You might well say, ‘Not at all, if some sannyasin really wanted to leave, what could anyone else do? He could leave.’ But you would condemn him, insult him – there would be a condemnation behind it.“That is why we have created a trick that whenever someone takes sannyas, we make a whole lot of publicity and pomp and show around it; whenever someone takes sannyas we play a whole lot of ceremonial music; whenever someone takes sannyas, we wreathe him with garlands and flowers, praise him, honor him and show him great respect. We indulge in such a profuse display of everything as if a great event were taking place. But there is another side to this display. This sannyasin does not know that should he withdraw tomorrow then just as he is being showered with garlands today, stones and shoes will be thrown at him. And it will be done by none other than the very same people. In fact in garlanding him these people are warning him never to withdraw. Otherwise just as you are being honored insults will be awaiting you. This is a very dangerous situation. Because of this, who knows how many people who could have tasted the joy of sannyas remain deprived of it. They can never decide that for their whole lives... Decision for a lifelong commitment is too big a thing, it is too difficult a matter. Moreover, we have no right to decide“So my vision is that sannyas is always periodic. You can withdraw from it at any time. Who could obstruct your way? You had taken sannyas, now you are leaving it. Except you there is no one else a judge in this affair. You alone are the decisive factor in it and this is your own decision. It is neither anyone else's concern nor is anyone else's approval required in it. Sannyas is individual, it is one's own decision. One takes it today, and drops it tomorrow. You are neither expected to eulogize when a person takes sannyas nor are you expected to condemn him when he drops it. It is none of your business.“At the same time remember, so far sannyas has always been connected with some master: some master gives the initiation. Sannyas is not something which somebody else can give you. Sannyas is something which one takes, but no one gives it. Or better to say: except existence itself who else can give sannyas? If someone comes to me and says, ‘Please, give me initiation,’ I say to him, ‘How can I give you initiation? I can only be a witness. Initiation you take from the divine; initiation you take from the existence itself; I can at the most be a witness to it. That I was present when this phenomenon took place. There is nothing more to it than this. A sannyas attached to a master is bound to become sectarian. A sannyas attached to a master can never bring freedom, it will only bring bondage….“I will not be their master, but only a witness to their initiation into sannyas. In fact, sannyas will be a matter of a direct relationship between them and existence. There is going to be no ritual for initiation into sannyas, so that one does not have any difficulty in leaving it when he feels like it….“When I said ‘my sannyasins,’ it wasn't a slip of the tongue. My tongue is strange, it hardly slips. The first time when a friend said, ‘your sannyasins,’ I denied it and said, ‘Don't say “mine”.’ But my intention was different. The intention was to question how a sannyasin could be mine? But when I said it again, it was not a slip of the tongue. I said, ‘my sannyasins.’ The sannyasin cannot be mine but I can certainly belong to the sannyasins.”

Osho,Once again won’t a sect develop around you?

“No, a sect will not develop. It will not develop because in order for a sect to develop there are a few essential prerequisites.“One, a master is needed, scriptures are needed, doctrines are needed, some adjectives are needed. And not only this, it is also necessary to have the insistence that whatever else is there, other than this, different from this, outside of this, is totally wrong and only this is absolutely right.“No, one, I am saying that I call a sannyasin someone who is without any adjective. And it is difficult to form a sect without an adjectives. A sect cannot be formed without an adjective. I am calling someone a sannyasin who belongs to no religion. How can you form a sect without a religion? I am calling someone a sannyasin who has no religious scriptures, who has no religious master, who has no temple, no mosque, no church, no gurudwara. So it is difficult for a sect to form.“We should make efforts that no sect forms, because sects have done harm to religiousness more than anything else. Irreligiousness has not done harm to religiousness as much as sects have.”
Osho, Krishna: The Man and His Philosophy, Number 22

“Sannyas means courage more than anything else, because it is a declaration of your individuality, a declaration of freedom, a declaration that you will not be any more part of the mob madness, the mob psychology. It is a declaration that you are becoming universal; you will not belong to any country, to any church, to any race, to any religion.”
Osho, Finger Pointing to the Moon, Number 7

“This is what I mean when I say: ‘Be a sannyasin. Just be.’“Your ochre robes, your mala – these are rules. This is a game. This is not what I mean by real sannyas. “But you are so accustomed to games that before I lead you to a rule-less life, in the transitory period you will need rules. Moving from this world of rules, of games, to that world without rules and games, a bridge has to be passed. Your orange clothes, your mala, are just for that transitory period. You cannot drop rules immediately, so I give you new rules. But be fully alert that your robes are not your sannyas, your mala is not your sannyas, your new name is not your sannyas.Sannyas will be there when there is no name, when you become nameless. Then there will be no rules. Then you will be so ordinary, you will not be recognized.”
Osho, A Bird on the Wing, Number 9

“You don't belong anywhere - that is reality. All hankering to belong is deceptive. The very idea to belong creates organizations; the very idea to belong creates the church - because you cannot be alone, so you want to drown yourself somewhere in a crowd. A sannyasin is one who has accepted his aloneness. It is fundamental; it cannot be drowned. By becoming a sannyasin you are not becoming a part of a certain organization - this is not an organization at all. By becoming a sannyasin, you are becoming courageous enough to accept a certain fact: that man exists in aloneness. And it is so fundamental; there is no way to escape from it. It is as fundamental as death. In fact, death is nothing but bringing you the news that you were alone, and now you are alone.”
Osho, The Divine Melody, Number 10

Osho,A dear friend of mine sent a letter to you from the West asking for sannyas name and then came here before she received an answer and took sannyas here. The name she was given by letter was totally different kind of name from the one you gave her here. I was very disturbed when I heard about this because I have always thought of my name as my path. I have used it to direct me when I have been confused. What really is the significance of the name you give to us?
“Veera, all holy cow dung. Don't be deceived by the names. You are always hankering to catch hold of something, to make something big out of nothings. The names I give you are just like lovers' sweet nothings. Don't make much fuss about them.“In fact, once I have given you the name, never come and ask me about its meaning again because I forget. It is in that moment that I create the meaning around it. Then how am I supposed to remember? I must have given thirty thousand names or more.“A name is just a name. You are nameless. No name confines you, no name can confine you. They are just labels to be used – utilitarian, nothing spiritual in it. But because I pay so much attention to your name and I explain it to you, you get hooked with it. That is just my way of showering my attention on you, nothing else; just my way of showing my love to you, nothing else.”
Osho, The Diamond Sutra, Number 10

“I would like my sannyasins to live life in its totality, but with an absolute condition, categorical condition: and that condition is awareness, meditation. Go first deep into meditation, so you can cleanse your unconscious of all poisonous seeds, so there is nothing to be corrupted and there is nothing inside you which power can bring forth. And then do whatsoever you feel like doing.”
Osho, The Dhammapada: The Way of the Buddha, Vol. 6. Number 40

“The teacher will look very compassionate, because he will be giving you every guideline, he will be taking all responsibility. He will be showing you the path; he will be leading you on the path, and you have just to follow.“The master is not interested in you following him. No, just the contrary; you should not follow him, otherwise you will miss becoming yourself. Then what does he do? In fact, all his functioning is negative. He destroys your crutches, your supports. He makes you vulnerable to all kinds of fears, anxieties, challenges. This is all negative. “As far as positivity is concerned, he does nothing. He is just a mirror.He allows you to come close and see your face in his mirror. He does not want you to imitate and become his face. He wants you to look into him. He has no ideas. That means all the dust from the mirror is gone. His mirror is clean. You can come close and look, and you will find your face. The mirror simply mirrors; it is not a doing, it is not an act.“Certainly my relationship with you is unique. In the first place it is not a relationship, because what relationship can you have with a mirror? You can see your face and be thankful, be grateful - but that is not a relationship. What relationship can the mirror have with you? There is no possibility. The mirror is simply there. It does not relate in any possible way, it simply exists.“So the relationship is unique because if you go to other religions, the master - who is not really a master in the first place, but they call him the master - the master, the so-called master, will have a thousand and one demands to be fulfilled because he is going to do a great job for you. I'm not doing anything for you, so I cannot demand anything from you. The ‘master’ will have conditions to be fulfilled. If you fail to fulfill the conditions, then the condemnation; if you fulfill the conditions, then the praise, the reward.“I cannot condemn you, I cannot reward you - because I don't have any conditions that you have to fulfill. To be my disciple is your decision. It has nothing to do with me. To accept me as your master is your decision, it has nothing to do with me. I am not seeking converts; I am not a Christian missionary. I am not striving so that people should be converted to my way of thinking, my way of life. No, not at all. Otherwise in these thirty-five years I would have converted millions of people, with no trouble. They were ready to be converted; I was not ready to convert.It is your decision. Always remember, whatsoever happens here is your decision.“If you are a sannyasin, it is your decision.“If you drop sannyas, it is your decision.“If you take it again, it is your decision.“I leave everything to you.“So it is a unique relationship: it is absolutely one-sided; from my side there is no relationship. It has to be absolutely clear: from my side there is no relationship.”
Osho, From Unconsciousness to Consciousness, Number 18

“So it was an absolute necessity; there was no other way to hook my people. Everybody is already divided. It is not an open world: somebody is a Christian, somebody is a Hindu, somebody is a Mohammedan. It is very difficult to find a person who is nobody. I had to find my people from these closed flocks, but to enter their flock I had to talk their language. Slowly, slowly, I dropped their language. Proportionately, my message became more and more clear, and their language slowly I dropped.“And after my sannyas, I gave this three year's period, a gap, that anybody who wants to leave me, can leave - because I don't want to interfere into anybody's life. If I can enhance, good. If I cannot enhance you and your being, then it is better you move away from me.”
Osho, From Personality to Individuality, Number 14

“I have not stopped the sannyas movement; I have stopped it becoming a religion. A movement is a flux; that's the meaning of movement – it is moving, it is growing. But a religion is dead – it has stopped moving, it has stopped growing. It is dead. The only place for it is in the crematorium….“Every priest or priestess wants a dead religion, because it is predictable. Everything is just a catechism. There is no opinion, no evolution, no growth. Just look at Christianity: two thousand years have passed - have they gone even an inch farther than Jesus Christ? Twenty-five centuries have passed since Buddha - have Buddhists gone a single step ahead? This is destroying growth, destroying evolution.“Now I want my people to remain open, alive, growing, always fresh and new. It remains a new kind of phenomenon, religiousness: no label attached to it, because every label is a full stop. And I don't like full stops, I don't like even semi-colons: Life is always ongoing….“I have withdrawn the mala. It has significance in India, because in India the red clothes and mala have been used for thousands of years by all the religions as symbolic of a sannyasin. I wanted to destroy that traditional idea of sannyas, because the sannyasin has to be celibate, the sannyasin has not to touch a woman, not to talk to a woman. The sannyasin cannot stay in a household, he has to stay in a temple. He has to eat only once a day, he has to fast continuously again and again. He has to torture himself. This is sick.“I wanted to destroy this image, that's why I had chosen the red color. And I had almost three hundred thousand sannyasins in India. My sannyasins created tremendous trouble amongst the traditional sannyasins, because there was no way to know who is who. My sannyasins would be walking on the road and people would touch their feet, not knowing that these are not celibates; they have their girlfriends. They eat two times a day, they eat everything that is the best - whether it is Italian or Chinese or Japanese, it does not matter. These people belong to the twenty-first century, and old sannyasins were very angry because I have destroyed their image.With our coming to the West, now red clothes and the mala are no longer needed, because in the West they have never been symbolic of religion. They have done their work in India. They have made their point, that a sannyasin can be with a wife, with children; that he need not be a parasite on the society, he can work, he can create, he can earn; that he need not be worshipped.…“And, more specifically, you are now completely devoid of all outer symbols. All that is left is the essential core of religiousness, the inward journey, which only you can do. I cannot do it for you, nobody can do it for you.So now there is left only the essential quality, the most fundamental quality of religiousness: that is meditation.…“So now that you no longer have any outer symbols, it is good, if you want to be a sannyasin, for you to remember only one thing: how to go into the discipline of witnessing; otherwise there is a possibility that wearing red clothes and the mala you are completely satisfied that you are a sannyasin. You are not. Clothes don't make anybody change, neither does the mala make anybody go through a transformation. But you can deceive yourself. “Now I am taking all that away from you, and leaving only one simple thing. You cannot deceive: either you do it or you don't do it. Without doing it, you are not a sannyasin. So the movement has come to its purest state, the most essential stage; it has not been dropped.”
Osho, From Bondage to Freedom, Number 17

"You say you are not a sannyasin. That is wrong – you are. There are sannyasins who are not sannyasins; there are non-sannyasins who are sannyasins. Sannyas is not something outward, it is something inner. If you could enjoy these three weeks, you are already initiated. These three weeks are going to change your whole life.So drop that idea that you are a non-sannyasin. Anybody who is so open, so available, so unprejudiced that, just being a visitor here, he fell in tune with the commune, its sincerity, its love – the initiation has happened. The outer initiation may follow in its own time, there is no hurry. And even if it doesn’t follow, it doesn’t matter. What matters has happened!"
Osho, From Bondage to Freedom, Number 26

“The question is not of being my sannyasin, the question is of being a sannyasin.“To be my sannyasin certainly needs a certain commitment, a certain surrender. And I do not want you to be surrendered to me, or to be committed to me. I want you to be surrendered to nature, committed to existence. You need not be my sannyasin, you have just to be a sannyasin – and that's the only way of being my sannyasin.”
Osho, Beyond Psychology, Number 15

“Now sannyas will be a totally different movement: it will be for more authentic seekers. “It will not be just for anybody who wants to change the society because he is fed up with the society. He wants an alternative society so he joins a sannyas commune as an alternative society – but he has no desire and no longing for truth.Just because in this society people are wearing red clothes – and he does not want to look awkward, odd, strange – he starts using red clothes, becomes a sannyasin. But his reality is that he is escaping only from the big world, where he was utterly bored and had no other place to go. The commune became a shelter for all kinds of people.“Now sannyas will be a school, a mystery school. Only those who want to grow and change will be joining it. And there are millions of people who want some more consciousness in their being, who feel that they are sleepy and unconscious. “So don't be worried if a few other, old sannyasins disappear; new ones, fresh blood, will be coming in.”
Osho, The Path of the Mystic, Number 37

Osho,Have you stopped initiating people into sannyas and creating disciples? Am I to be deprived of becoming your disciple?
“A disciple is not made, one has to become one. When you love someone, do you first ask the person? Do you first take the permission of the person? Love just happens. Love neither obeys any order nor takes any permission, nor does it believe in any modes or methods.“What is discipleship?“It is the highest, the deepest name of love. If you want to love me, how can I stop you? If you shed tears in love for me, how can I stop you? And if you dive into what I call meditation, how can I stop you? Whosoever wants to be a disciple, no one can stop him. And that is why I have dropped all the formalities that were there for making someone a disciple, because now I want only those who are coming toward me of their own accord - not via some other route. Now, the whole responsibility is yours.“For instance, we teach students in the first grade: a is for apple, g is for Ganesh. In fact, previously g used to be for Ganesh, now it is for gadha, the donkey. It is a secular state. Here it is not appropriate that the word Ganesh appears in a textbook. But neither does Ganesh have anything to do with g or gadha. It is just a way to teach a small child. The child finds gadha or Ganesh more interesting. He doesn't find any interest in the letter g. But slowly, slowly gadha will be forgotten, Ganesh will be forgotten, only g will remain, and only g will be used.If you keep having to read a for apple, g for Ganesh, by the time you enter the university, there will be no opportunity to study. Even to read one complete sentence will be impossible. And after reading it, it will become difficult to understand what the meaning is, because who knows how many donkeys and Ganeshas and mangoes will be in the sentence?“There are pictures in small children's textbooks: colored pictures, big pictures, and a few letters. And with every move to a higher class the pictures go on becoming smaller and the letters become more and more. Slowly, the pictures disappear altogether and only the letters remain. In university classes, there are no pictures, only letters, the akshar.“Our word akshar is also very lovely. It means that which will never be destroyed. So, Ganesha can be destroyed, gadhas can be destroyed, but the akshar will always remain. It never ceases.“So when I started, I had to initiate people into sannyas, to make people disciples. But how long can one play the joke of gadhas and Ganeshas; apples and pineapples? Now, sannyas has matured. Now, formalities no longer have an important place.Now, if you are in love, become a disciple. It is not something even to be talked about. Now, no need even to let anyone know: if it is your feeling, be a sannyasin. Now, the whole responsibility is yours. This is the sign of being mature. How long can I walk along with you, holding your hand? Before my hands are removed, I have to let go of your hands by myself, so that you can stand on your own feet - relying on your own hands, your own responsibility - and walk.“No, there is no need for you to stop from becoming a disciple. Nor can anyone prevent you from becoming a sannyasin. But now it is your decision alone, according to the thirst and the call of your own interiority. “I am with you, my blessings are with you, but now I will not explain to you about becoming a sannyasin or ask you to meditate. Now, I will only explain this much: what meditation is. If only this much can trigger a thirst in you, then meditate. Now, I will not tell you to love. Now, I will only describe love and everything else to you. If no song arises in your heart - even upon hearing the unique and mysterious description of love - then nothing will come out of commanding it from you either. And if a song arises, then it is not a matter of giving and taking: you can be a disciple, you can meditate, you can become a sannyasin, you can attain to enlightenment, you can achieve the ultimate treasure of this life that we have called moksha, the ultimate liberation.“But now you have to do all this. Gone are the days of someone giving you a push from behind. Now, you are completely free. Your own wish, your own joy, your own ecstasy are the deciding factors.
Osho, The Diamond Sword, Number 8

Osho,I am familiar with the master-disciple relationship after years of being around you.Could you please comment on the disciple-disciple relationship?
“There is no such thing.“Disciples in the past have created organizations. That was their relationship, that ‘we are Christians,’ that ‘we are Mohammedans,’ that ‘we belong to one religion, to one faith and because we belong to one faith, we are brothers and sisters. We will live for the faith and we will die for the faith.’“All organizations have arisen out of the relationships between disciples.“In fact, two disciples are not connected with each other at all.“Each disciple is connected with the master in his individual capacity.“A master can be connected with millions of disciples, but the connection is personal, not organizational.“Disciples don't have any relationship. Yes, they have a certain friendliness, a certain lovingness.“I am avoiding the word relationship because that is binding. “I am not calling it ‘friendship’ even, but ‘friendliness’ - because they are all fellow travelers walking on the same path, in love with the same master, but they are related to each other through the master.“They are not related to each other directly.“That has been the most unfortunate thing in the past: that disciples became organized, related amongst themselves, and they were all ignorant.“And ignorant people can only create more nuisance in the world than anything else. All the religions have done exactly that.“My people are related to me individually. And because they are on the same path, certainly they become acquainted with each other. A friendliness arises, a loving atmosphere, but I don't want to call it any kind of relationship.“We have suffered too much because of disciples getting directly related to each other, creating religions, sects, cults, and then fighting. They cannot do anything else.“At least with me, remember it: you are not related to each other in any way at all.Just a liquid friendliness, not a solid friendship, is enough - and far more beautiful, and without any possibility of harming humanity in the future.”
Osho, Beyond Enlightenment, Number 2

“Certainly initiation means you have taken a step into a dangerous life. You have accepted me as your friend in the darkness and you have given your hand with great trust. But I have never used any blank check and I have never used or even interfered in anybody's life. It is just on your part – I am absolutely out of it. It is your initiation and it is your initiative to offer your life to be transformed. But the whole action and its responsibility are yours.”
Osho, The New Dawn, Number 30

“Aloneness should be your only search.“And it does not mean that you have to go to the mountains, you can be alone in the marketplace. It is simply a question of being aware, alert, watchful, remembering that you are only your watchfulness. Then you are alone wherever you are. You may be in the crowd, you may be in the mountains; it makes no difference, you are just the same watchfulness. In the crowd you watch the crowd; in the mountains you watch the mountains. With open eyes you watch existence; with closed eyes you watch yourself.“You are only one thing: the watcher.“And this watcher is the greatest realization. This is your buddha nature; this is your nature of enlightenment, of your awakening. This should be your only discipline. Only this makes you a disciple: this discipline of knowing your aloneness. Otherwise, what makes you a disciple? You have been deceived on every point in life. You have been told that to believe in a master makes you a disciple. That is absolutely wrong; otherwise, everybody in the world is a disciple.“Somebody believes in Jesus, somebody believes in Buddha, somebody believes in Krishna, somebody believes in Mahavira; everybody believes in somebody but nobody is a disciple, because to be a disciple does not mean to believe in a master. To be a disciple means to learn the discipline of being your self, of being your true self.”
Osho, The Invitation, Number 23

“A sannyasin need not be officially one. Any seeker, anyone in search of truth is a sannyasin. And a sannyasin need not be mine. A sannyasin is not a follower, but at the most a fellow traveler. If you are seeking and searching for the truth, the meaning and significance of life, it is enough.”
Osho, Hari Om Tat Sat, Number 17

“The day you take the initiation into sannyas is not necessarily the beginning of sannyas. It is simply your indication that, ‘I am willing to wait for sannyas to happen to me.’ Initiation is only your saying yes to existence, and opening all your doors and windows for the fresh breeze and the sun to enter and cleanse you and make you part of the whole.“Some day sannyas will begin. It can begin in the moment of initiation, if your intensity, integrity, your trust and your love are total, but it is rarely so. It is always sixty percent, forty percent; seventy percent, thirty percent…There are people who may have ninety-nine percent trust, but that one percent doubt is enough to prevent…years, even lives. Unless you are one hundred percent open, unless the very word no has dropped from your vocabulary, the great revolution of sannyas will not happen to you.…“Sannyas needs a total yes and then it can happen this very moment. But your small doubt – it may be just very small – is just like a small piece of sand in your eyes, and you cannot open your eyes. Just a small piece of sand can deprive you of seeing this whole beautiful world. Doubt is just like a small piece of sand in your inner eye. It can prevent you from seeing the splendor and the glory of life, your own potential and your own flowers which have been waiting for lives to grow and blossom, but you have not given the chance.”
Osho, Om Shantih Shantih Shantih, Number 26

Osho,What are the prerequisites for being a disciple?
“None at all.“An open heart, a loving heart, a deep trust in oneself and nothing else is needed. You don't have to surrender to some master, you don't have to worship some God, and you don't have to do some prayer to some hypothetical deity. You don't have to go to man-made temples and churches to find that which is hidden within you.A disciple is the seed of a master. The disciple is also a lotus flower, it is just that you are looking somewhere else and not within yourself.”
Osho, Live Zen, Number 7

“I don't want anybody to be a monk, I want you to be in the world. Meditation need not to be done twenty-four hours; meditation is just a small glimpse - and then carry out your work. Slowly, slowly that glimpse will start radiating in your actions, in your silences, in your songs, in your dances.”There is no need to waste twenty-four hours and become a parasite. And when you become a parasite on the society, you cannot rebel against the society. You cannot say a single thing against any superstition.”My people can be sannyasins and yet absolutely rebellious, because they are not dependent on anyone. Their meditation is their own personal affair.”
Osho, The Buddha: The Emptiness of the Heart, Number 6

“Sannyas does not need to be an outward thing, just the longing for it is enough.”
Osho, Christianity: The Deadliest Poison, Number 7

Osho,Well, what will it mean to be a sannyasin in the future, from this day forward?
“From this date forward a sannyasin will simply mean that he is initiated into the meditation techniques here, and he makes a commitment to himself that he will follow the path.“But it is going to be individual, alone. He will be responsible himself. It is not going to be a collectivity, a congregation.”
Osho, Last Testament, Vol. 3, Number 8

“Sannyas simply means they have accepted a way of meditation and a life of joy and rejoicing. It is accepting to create your life into a blissfulness. So sannyas is a totally different thing. Sannyasins will continue. I have dropped all outer symbols of sannyasins. If they want to keep them, it is up to them. From my side I have dropped. They don't need any mala. They don't need red clothes. All that I would like... My advice to them, that if you are a sannyasin, that meditation is the only essential thing that you should carry.”
Osho, The Last Testament, Vol. 3, Number 11

“I have taken from the sannyasins everything that makes them distinct. I have told them, ‘Now it is not necessary to wear red clothes. All colors are ours. There is no need to wear a mala of my photo because I am not your savior or prophet or a messenger.’“I don't have any God to offer you. I can only offer you the science of knowing thyself. So you just have to understand that I am only a friend, not more than that. I am one amongst you, so no need of any adoration and no need of thinking yourself as part of a collectivity. You are all individuals.”
Osho, The Last Testament, Vol. 3, Number 12

“I have been working hard to abandon everything that is outer, so that only the inner remains for you to explore.“Otherwise the man's mind is a very immature mind. It starts clinging with outer symbols. That has happened to all the religions of the world.“I want my people to understand it clearly. Neither your clothes, nor your outer disciplines nor anything that has been given to you by tradition and you have accepted it just on belief, is going to help. “The only thing that can create a revolution in you is going beyond the mind into the world of consciousness. Except that, nothing is religious.“But to begin with and with a world which is too much obsessed with outer things, I had to start sannyas also with outer things. Change your cloths into orange, wear a mala, meditate, but the emphasis was only on meditation.“But I found that people can change their clothes very easily but they cannot change their minds. They can wear the mala, but they cannot move into their consciousness. And because they are in orange cloths, wearing a mala, having a new name, they start believing that they have become a sannyasin.“Sannyas is not so cheap. Hence it is time and you are mature enough that beginning phase is over.“I don't want my people to be lost into non- essentials. In the beginning it was necessary. Now years of listening to me, understanding me, you are in a position to be freed from all outer bondage. And you can for the first time be really a sannyasin only if you are moving inwards.”
Osho, The Last Testament, Vol. 6, Number 12

“Sannyas movement is not mine. It is not yours.“It was here when I was not here. It will be here when I will not be here.“Sannyas movement simply means the movement of the seekers of truth.“They have always been here.“There have always been a line of seekers of truth. I call it sannyas. It is eternal. It is sanatan. It has nothing to do with me. Millions of people have contributed to it. I have also contributed my own share.“It will go on becoming richer and richer.“When I am gone there will be more and more people coming and making it richer.“I will be gone. That does not mean that the sannyas movement will be gone. It does not belong to anybody.…“I cannot give you the truth, but I can show you the moon... please don't get attached to my finger which is indicating the moon. This finger will disappear. The moon will remain and the search will continue. As long as there is a single human being on the earth the flowers of sannyas will go on blossoming.…“First, I am the only man in the whole history who gives you individuality. The so-called gurus were doing just the opposite: they were taking away your individuality. Their whole effort was that you should surrender to them. That your function was just to touch their feet and receive their blessings. My effort is totally different. You cannot receive any blessing by touching anybody's feet. On the contrary, you are making that man more egoistic and sick.“Ego is the cancer of his soul. Don't make anybody sick. Be compassionate. Never touch anybody's feet.…“My effort is to take away all traditions, orthodoxies, superstitions, beliefs, from your mind so that you can attain a state of no-mind... the ultimate state of silence, where not even a thought moves. Not even a ripple in the lake of your consciousness.And the whole thing has to be done by you. I am not saying that ‘Just follow me. I am the savior. I will save you.’ All that is crap. Nobody can save you, except yourself. And the spiritual independence is the only independence worth calling independence.”
Osho, Last Testament, Vol. 6, Number 14

The Final Message to the Academy of Initiation on Malas, 1989.Osho sends a message to the Academy of Initiation that there is no need to wear malas any more. Sannyas is about going inwards and nothing to do with the outer.Some people are upset, so it is taken in to Osho again and his response, passed on again to the Academy is: "If you must wear your mala, then at home in meditation only."
“It does not matter that you have become a sannyasin; it won't change anything unless your sannyas triggers a meditativeness in you.…“Without meditation there is no sannyas.“It is only your pure consciousness rising upwards - slowly, slowly moving beyond the gravitation of lower things - that will make you a sannyasin.”

“If you are beautiful deep within you, only then can the beauty flow from you. Only out of beautiful life, a beautiful painting is born.”

The demand to be safe in relationship inevitably breeds sorrow and fear. This seeking for security is inviting insecurity. Have you ever found security in any of your relationships? Have you? Most of us want the security of loving and being loved, but is there love when each one of us is seeking his own security, his own particular path?
We are not loved because we don't know how to love. What is love? The word is so loaded and corrupted that I hardly like to use it. Everybody talks of love - every magazine and newspaper and every missionary talks everlastingly of love. I love my country, I love my king, I love some book, I love that mountain, I love pleasure, I love my wife, I love God. Is love an idea? If it is, it can be cultivated, nourished, cherished, pushed around, twisted in any way you like. When you say you love God what does it mean? It means that you love a projection of your own imagination, a projection of yourself clothed in certain forms of respectability according to what you think is noble and holy; so to say, `I love God', is absolute nonsense. When you worship God you are worshipping yourself - and that is not love.
Because we cannot solve this human thing called love we run away into abstractions. Love may be the ultimate solution to all man's difficulties, problems and travails, so how are we going to find out what love is? By merely defining it? The church has defined it one way, society another, and there are all sorts of deviations and perversions. Adoring someone, sleeping with someone, the emotional exchange, the companionship - is that what we mean by love? That has been the norm, the pattern, and it has become so tremendously personal, sensuous, and limited that religions have declared that love is something much more than this. In what they call human love they see there is pleasure, competition, jealousy, the desire to possess, to hold, to control and to interfere with another's thinking, and knowing the complexity of all this they say there must be another kind of love, divine, beautiful, untouched, uncorrupted.
Throughout the world, so-called holy men have maintained that to look at a woman is something totally wrong: they say you cannot come near to God if you indulge in sex, therefore they push it aside although they are eaten up with it. But by denying sexuality they put out their eyes and cut out their tongues for they deny the whole beauty of the earth. They have starved their hearts and minds; they are dehydrated human beings; they have banished beauty because beauty is associated with woman.
Can love be divided into the sacred and the profane, the human and the divine, or is there only love? Is love of the one and not of the many? If I say,`I love you', does that exclude the love of the other? Is love personal or impersonal? Moral or immoral? Family or non-family? If you love mankind can you love the particular? Is love sentiment? Is love emotion? Is love pleasure and desire? All these questions indicate, don't they, that we have ideas about love, ideas about what it should or should not be, a pattern or a code developed by the culture in which we live. So to go into the question of what love is we must first ideals and ideologies of what it should or should not be. To divide anything into what should be and what is, is the most deceptive way of dealing with life.
Now how am I going to find out what this flame is which we call love - not how to express it to another but what it means in itself? I will first reject what the church, what society, what my parents and friends, what every person and every book has said about it because I want to find out for myself what it is. Here is an enormous problem that involves the whole of mankind, there have been a thousand ways of defining it and I myself am caught in some pattern or other according to what I like or enjoy at the moment - so shouldn't I, in order to understand it, first free myself from my own inclinations and prejudices? I am confused, torn by my own desires, so I say to myself, `First clear up your own confusion. Perhaps you may be able to discover what love is through what it is not.'
The government says, `Go and kill for the love of your country'. Is that love? Religion says, `Give up sex for the love of God'. Is that love? Is love desire? Don't say no. For most of us it is – desire with pleasure, the pleasure that is derived through the senses, through sexual attachment and fulfilment. I am not against sex, but see what is involved in it. What sex gives you momentarily is the total abandonment of yourself, then you are back again with your turmoil, so you want a repetition over and over again of that state in which there is no worry, no problem, no self. You say you love your wife. In that love is involved sexual pleasure, the pleasure of having someone in the house to look after your children, to cook. You depend on her; she has given you her body, her emotions, her encouragement, a certain feeling of security and well-being. Then she turns away from you; she gets bored or goes off with someone else, and your whole emotional balance is destroyed, and this disturbance, which you don't like, is called jealousy. There is pain in it, anxiety, hate and violence. So what you are really saying is, `As long as you belong to me I love you but the moment you don't I begin to hate you. As long as I can rely on you to satisfy my demands, sexual and otherwise, I love you, but the moment you cease to supply what I want I don't like you.' So there is antagonism between you, there is separation, and when you feel separate from another there is no love. But if you can live with your wife without thought creating all these contradictory states, these endless quarrels in yourself, then perhaps - perhaps - you will know what love is. Then you are completely free and so is she, whereas if you depend on her for all your pleasure you are a slave to her. So when one loves there must be freedom, not only from the other person but from oneself.
This belonging to another, being psychologically nourished by another, depending on another - in all this there must always be anxiety, fear, jealousy, guilt, and so long as there is fear there is no love; a mind ridden with sorrow will never know what love is; sentimentality and emotionalism have nothing whatsoever to do with love. And so love is not to do with pleasure and desire.
Love is not the product of thought which is the past. Thought cannot possibly cultivate love. Love is not hedged about and caught in jealousy, for jealousy is of the past. Love is always active present. It is not `I will love' or `I have loved'. If you know love you will not follow anybody. Love does not obey. When you love there is neither respect nor disrespect. Don't you know what it means really to love somebody - to love without hate, without jealousy, without anger, without wanting to interfere with what he is doing or thinking, without condemning, without comparing - don't you know what it means? Where there is love is there comparison? When you love someone with all your heart, with all your mind, with all your body, with your entire being, is there comparison? When you totally abandon yourself to that love there is not the other.
Does love have responsibility and duty, and will it use those words? When you do something out of duty is there any love in it? In duty there is no love. The structure of duty in which the human being is caught is destroying him. So long as you are compelled to do something because it is your duty you don't love what you are doing. When there is love there is no duty and no responsibility.
Most parents unfortunately think they are responsible for their children and their sense of responsibility takes the form of telling them what they should do and what they should not do, what they should become and what they should not become. The parents want their children to have a secure position in society. What they call responsibility is part of that respectability they worship; and it seems to me that where there is respectability there is no order; they are concerned only with becoming a perfect bourgeois. When they prepare their children to fit into society they are perpetuating war, conflict and brutality. Do you call that care and love? Really to care is to care as you would for a tree or a plant, watering it, studying its needs, the best soil for it, looking after it with gentleness and tenderness - but when you prepare your childrren to fit into society you are preparing them to be killed. If you loved your children you would have no war. When you lose someone you love you shed tears - are your tears for yourself or for the one who is dead? Are you crying for yourself or for another? Have you ever cried for another? Have you ever cried for your son who is killed on the battlefield? You have cried, but do those tears come out of self-pity or have you cried because a human being has been killed? If you cry out of self-pity your tears have no meaning because you are concerned about yourself. If you are crying because you are bereft of one in whom you have invested a great deal of affection, it was not really affection. When you cry for your brother who dies cry for him. It is very easy to cry for yourself because he is gone. Apparently you are crying because your heart is touched, but it is not touched for him, it is only touched by self- pity and self-pity makes you hard, encloses you, makes you dull and stupid.
When you cry for yourself, is it love - crying because you are lonely, because you have been left, because you are no longer powerful - complaining of your lot, your environmment - always you in tears? If you understand this, which means to come in contact with it as directly as you would touch a tree or a pillar or a hand, then you will see that sorrow is self-created, sorrow is created by thought, sorrow is the outcome of time. I had my brother three years ago, now he is dead, now I am lonely, aching, there is no one to whom I can look for comfort or companionship, and it brings tears to my eyes. You can see all this happening inside yourself if you watch it. You can see it fully, completely, in one glance, not take analytical time over it. You can see in a moment the whole structure and nature of this shoddy little thing called `me', my tears, my family, my nation, my belief, my religion - all that ugliness, it is all inside you. When you see it with your heart, not with your mind, when you see it from the very bottom of your heart, then you have the key that will end sorrow. Sorrow and love cannot go together, but in the Christian world they have idealized suffering, put it on a cross and worshipped it, implying that you can never escape from suffering except through that one particular door, and this is the whole structure of an exploiting religious society. So when you ask what love is, you may be too frightened to see the answer. It may mean complete upheaval; it may break up the family; you may discover that you do not love your wife or husband or children - do you? - you may have to shatter the house you have built, you may never go back to the temple.
But if you still want to find out, you will see that fear is not love, dependence is not love, jealousy is not love, possessiveness and domination are not love, responsibility and duty are not love, self-pity is not love, the agony of not being loved is not love, love is not the opposite of hate any more than humility is the opposite of vanity. So if you can eliminate all these, not by forcing them but by washing them away as the rain washes the dust of many days from a leaf, then perhaps you will come upon this strange flower which man always hungers after. If you have not got love - not just in little drops but in abundance if you are not filled with it - the world will go to disaster. You know intellectually that the unity of mankind is essential and that love is the only way, but who is going to teach you how to love? Will any authority, any method, any system, tell you how to love? If anyone tells you, it is not love. Can you say, `I will practise love. I will sit down day after day and think about it. I will practise being kind and gentle and force myself to pay attention to others?'
Do you mean to say that you can discipline yourself to love, exercise the will to love? When you exercise discipline and will to love, love goes out of the window. By practising some method or system of loving you may become extraordinarily clever or more kindly or get into a state of non-violence, but that has nothing whatsoever to do with love.
In this torn desert world there is no love because pleasure and desire play the greatest roles, yet without love your daily life has no meaning. And you cannot have love if there is no beauty. Beauty is not something you see - not a beautiful tree, a beautiful picture, a beautiful building or a beautiful woman. There is beauty only when your heart and mind know what love is. Without love and that sense of beauty there is no virtue, and you know very well that, do what you will, improve society, feed the poor, you will only be creating more mischief, for without love there is only ugliness and poverty in your own heart and mind. But when there is love and beauty, whatever you do is right, whatever you do is in order. If you know how to love, then you can do what you like because it will solve all other problems. So we reach the point: can the mind come upon love without discipline, without thought, without enforcement, without any book, any teacher or leader - come upon it as one comes upon a lovely sunset? It seems to me that one thing is absolutely necessary and that is passion without motive - passion that is not the result of some commitment or attachment, passion that is not lust. A man who does not know what passion is will never know love because love can come into being only when there is total self-abandonment. A mind that is seeking is not a passionate mind and to come upon love without seeking it is the only way to find it - to come upon it unknowingly and not as the result of any effort or experience. Such a love, you will find, is not of time; such a love is both personal and impersonal, is both the one and the many. Like a flower that has perfume you can smell it or pass it by. That flower is for everybody and for the one who takes trouble to breathe it deeply and look at it with delight. Whether one is very near in the garden, or very far away, it is the same to the flower because it is full of that perfume and therefore it is sharing with everybody.
Love is something that is new, fresh, alive. It has no yesterday and no tomorrow. It is beyond the turmoil of thought. It is only the innocent mind which knows what love is, and the innocent mind can live in the world which is not innocent. To find this extraordinary thing which man has sought endlessly through sacrifice, through worship, through relationship, through sex, through every form of pleasure and pain, is only possible when thought comes to understand itself and comes naturally to an end. Then love has no opposite, then love has no conflict. You may ask, `If I find such a love, what happens to my wife, my children, my family? They must have security.' When you put such a question you have never been outside the field of thought, the field of consciousness. When once you have been outside that field you will never ask such a question because then you will know what love is in which there is no thought and therefore no time. You may read this mesmerized and enchanted, but actually to go beyond thought and time - which means going beyond sorrow - is to be aware that there is a different dimension called love. But you don't know how to come to this extraordinary fount - so what do you do? If you don't know what to do, you do nothing, don't you? Absolutely nothing. Then inwardly you are completely silent. Do you understand what that means? It means that you are not seeking, not wanting, not pursuing; there is no centre at all. Then there is love.

-JK On Love
-1980