Beloved of My Heart Chapter 17 Put YourselfAside

CHAPTER 17

Put Yourself Aside

19 May 1976 pm in Chuang Tzu Auditorium

Dharma Veera. Veera means courage and dharma means religion, the ultimate truth. And that is the only courage ­ to know the ultimate, because in the very process of knowing it, you will dissolve. The ultimate courage is to be ready to dissolve, to disappear, so God can appear and manifest. Dharma Veera means one who is brave in religion. [The seventy-two year old father of a sannyasin takes sannyas.] This will be your name: Swami Prabhu Sudhas. Prabhu means god and sudas a good servant ­ a good servant of God. And that's all there is the need to do ­ to become a good servant of God; just to surrender to Him so that He can start living in you. It is only a simple question of surrender. If you surrender, immediately everything starts changing. He is ready to take possession of you, any moment, every moment. You just have to allow Him. The whole of religion consists of only one thing ­ allowing. So just give way. Put yourself aside and let Him come in. Don't stand in the way.

People are standing in their own way. Nothing else is barring their path. So just put yourself aside and invite Him to come in and everything will start changing. You have been waiting your whole life for this change. Now the moment has come! [A sannyasin, who plans to convert the Yoga centre he runs into a Rajneesh Meditation Centre, said that he was confused about hindu and buddhist Tantra, both of which he tried to practise. He said that sometimes there was much tension in the sex centre and he didn't know what to do about this.] The buddhist and the hindu Tantra are totally different things. Just the name is the same. If you are confused about them, that can create a very deep conflict in your body. Forget both, mm? because it will be difficult for you to come to a harmony between these two. I will give you a simple method. Don't be bothered about hindu and buddhist Tantra. While making love, three things have to be remembered. One is: before you make love, meditate. Never make love without meditating, otherwise the love will remain sexual. Before you meet the woman you should rise higher in your consciousness because then the meeting will happen on a higher plane. For at least forty minutes sit looking at the wall with just a very dim light on so that it gives a mysteriousness. Sit silently and don't move the body; remain like a statue. Then when you make love, the body will move, so give it another extreme of first being unmoving so the body gathers momentum to move deeply. Then the urge becomes so vibrating that the whole body, every fibre is ready to have a movement. Then only tantric orgasm is possible. You can have some music on... classical music will do; something that gives a very subtle rhythm to the body. Make the breathing as slow as possible because when you make love the breathing will go deep and fast. So just go on slowing down, but don't force it, otherwise it will go fast. Simply suggest that it slows down. Both meditate together and when you are both feeling meditative, that is the moment to love. Then you will never feel tension and energy will be flowing. If you are not feeling meditative, don't make love. If meditation is not happening that day, forget all about love. People do simply the opposite. Almost always couples fight before they make love. They become angry, nag each other and bring all sorts of conflict ­ and then they make love. They fall very low in their consciousnesses, so of course love cannot be very satisfying. It will be frustrating and you will feel a tension. The second thing is: when you are making love, before you start, worship the partner and let the partner worship you. So after meditation, worship. Face each other totally naked and worship each other, because Tantra cannot be between man and woman. It can only be between a god and a goddess. It is a gesture, but very significant. The whole attitude has to become sublime so that you disappear. Touch each other's feet, put garlands of flowers there. The man becomes transformed into Shiva and the woman is transformed into Shakti. Now your humanity is irrelevant, your form is irrelevant, your name is irrelevant; you are just pure energy. Worship brings that energy into focus. And don't pretend. The worship has to be true. It cannot be

just a ritual, otherwise you will miss. Tantra is not a ritual. There is much ritual in it, but Tantra is not ritual. You can repeat the ritual. You can bow down to her feet and touch them; that won't help. Let it be a deeply meaningful gesture. Really look at her. She is no more your wife, no more your girlfriend, no more woman, no more body, but a configuration of energy. Let her first become divine, then make love to her. Then love will change its quality. It will become divine. That's the whole methodology of Tantra. Then in the third step you make love. But let your making love be more like a happening than like a making. The english expression 'making love' is ugly. How can you make love? It is not something like doing; it is not an action. It is a state. You can be in it but you cannot make it. You can move in it but you cannot do it. You can be loving but you cannot manipulate it. The whole western mind tries to manipulate everything. Even if the western mind comes to find God someday, God will be in trouble. They will harness Him in some way or other, manipulate Him. They will put Him to some use, some utilitarian purpose. Even love has become a sort of doing. No. When you make love, be possessed. Move slowly, touch each other's bodies; play with each other's bodies. The body is like a musical instrument. Don't be in a hurry. Let things grow. If you move slowly, suddenly both your energies will rise together, as if something has possessed you. It will happen instantly and simultaneously together. Then only Tantra is possible. Move now into love .... Just feel energy descending on you and let that energy have its movement. Sometimes you will start shrieking, shriek. Sometimes you will start saying things, say. Sometimes only moans will be coming out, or some mudras, gestures; allow them. It is going to be a maddening thing, but one has to allow it. And don't be afraid, because it is through your allowing that it is happening. The moment you want to stop it, it stops, so you are never beyond control. And when gods make love it is almost wild. There are no rules, no regulations. One moves just on the spur of the moment. Nothing is taboo... nothing is inhibited. Whatsoever happens in that moment is beautiful and holy; whatsoever, I say, unconditionally. If you bring your mind into it you will destroy it completely. If you suddenly feel like sucking her finger and you say 'What nonsense!' then you have brought in the mind. You may feel like sucking her breast; nothing wrong in it. Nobody knows what is going to happen. You are simply left in the divine vortex. It will take you, and it will take you wherever it wants. You are simply available, ready to move with it. You don't direct it... yoU have simply become vehicles. Let energies meet in their own ways. The man should be dropped out of it ­ just pure energy. You will not be making love only through the genital organs; you will be making love through your whole body. That's the meaning of shivalingam: no face, no hands, no feet ­ just the phallic symbol. When Shiva made love he became just the phallus ­ the whole of his body. It is very beautiful... no face, nothing. Everything has disappeared. It is not that you are using your sexual organs only; the sex has spread all over. You head is as much a part of it as your feet. You have become a phallus. You are no more man; you are just energy. She is also no more a woman; just energy, a vulva. It is a very wild thing.

If you meditate before and then worship each other, there is no danger; everything will move rightly. You will attain to a peak of orgasm that you have never known. Sometimes you will achieve it: a very great orgasm in which the whole body throbs and pulsates. By and by you reach a climax; again you come down. It will cleanse your whole being, the whole system. Sometimes there will be no ejaculation but orgasm will be there. There are two types of orgasm: the peak orgasm and the valley orgasm. In the peak orgasm you will have an ejaculation and she will have also an ejaculation of some subtle energies. In the valley orgasm you will not have any ejaculation. It will be a passive orgasm... very silent, very subtle. The throb will be there but almost imperceptible. In the peak orgasm you will feel very very blissful. In the valley orgasm you will feel very very peaceful. And both are needed; both are two aspects of Tantra. Every peak has its valley, and every valley has its peak. A peak cannot exist without the valley nor vice versa. [Osho said not to be too concerned about having an ejaculation. The western mind tends to be too concerned about it happening and feels that something is wrong when it doesn't happen. The whole thing is to be totally in it and to leave things in the hands of God; it is His business. Your business is just to enjoy, delight, celebrate.] And when it has happened and you have both achieved to a deep orgasm, don't pull yourself out of her. After the orgasm, remain inside her and rest for a few moments. That rest is very very deep. After an orgasm a rest is like a valley. You have reached to the very peak and now you have come back to the valley. It is very cool and shady and you rest. And really much happens after the orgasm... the merging, the melting. Bodies are tired, exhausted, spent. The mind is shocked. It has almost been like an electric shock. When you come out of your love state, again pray together; end with a prayer. The difference is that when you meditate, you meditate separately and she meditates separately, because meditation cannot be done together. Meditation is a lonely effort. It is not a relationship. So you may be meditating together but still you meditate alone; you are alone and she is alone. Then you worship each other. That's again different. The other becomes the object of worship. then you make love and you are completely lost. You are not yourself, she is not herself. Nobody knows who is who. All is lost in a whirlpool of energy. The polarity of man and woman is no more a polarity; boundaries merge, mingle. Sometimes you will feel like a woman and she will feel like a man. Sometimes she comes on top of you. Sometimes you become passive and she becomes active and the role changes. It is a great drama of energies. All is lost, abandoned. Then you come out of that innermost experience; pray together. That's the fourth thing. Just thank God. And never complain. Whatsoever happens is right. Don't say 'This has not happened. This should have happened.' Who are we? He knows better. So just thank Him, whatsoever happens; thank Him with deep gratefulness. Bow down and put your head on the earth and remain there for a few moments in deep gratefulness. Meditation is alone. In worship, the other is important, and in prayer you both pray to God. So these three things have to be involved. They will create the ecology in which Tantra happens. And once a week will do.

If you are moving in Tantra then no other love should be allowed otherwise it dissipates energy. But whenever you want to make love, make sure you have enough time. It should not be done in a hurry. It should not be like work. It is a game, play, and these energies are so subtle that if you are in a hurry, nothing happens. Tantra is not a fragment. You cannot practise it unless you create the situation. It is like a flower. You have to sow the seed and take care of the plant and water it every day. You look to whether the sun is reaching it or not. You cannot bring the flower, but you can create the situation in which one day the flower comes and the bud opens. So these three things are sowing the seed, caring for the plant, watering it and being continuously concerned about it; being careful, protecting it. Then one day suddenly ­ the flower of Tantra. It will happen. And now I am going to be involved with you, so there is no problem. I am coming with you. [The above sannyasin's wife says: I feel that after death there is no problem.] Right! I am the death, and if you are ready to die in me, I'm ready to give you a resurrection. A master is a death. In indian scriptures they call the master death, because the disciple has to come to him and die in him. Only then the new arises. It is never out of the old; it is out of the death of the old. The new is not a continuity with the old; it is discontinuous. I am sending you back completely new. I am sending you to a strange world. People will see that you have become an outsider there. You will see that you no longer belong to them; your home is nowhere. Much more is going to happen. Death is only the beginning! [A sannyasin who had earlier been involved in an 'exorcism' of someone's 'negative' energy, is leaving for the West and says: I realise that in everything that is going on here, is the love... and I can't stay away from that.] Mm mm... much has to be done there (in the West). Remember one thing: you are not the doer. Don't become a doer. Just allow me to do many things; become instrumental. That's what I'm working for: to create mediums who can function for me; who can become broadcasting stations for me so that I need not go anywhere. And remember ­ all is always available. You just have to become a medium for it, a right medium for it. God is showering on everybody each moment, but many miss because what they do with that showering is wrong. The sun goes on showering its light and falls on a black surface. The same light can fall on a white surface and the light is the same, but one thing appears black, another appears white. What has

happened? The black thing is nothing but a hoarding. It absorbs the light and does not give it back. That is the physics of light, and the metaphysics too. Whatsoever physics understands about light is the same understanding of metaphysics about God. In fact the word divine comes from a sanskrit root which means light, 'div'. And the devil also comes from the same root. Divine and devil are both offshoots of the same sanskrit root, div. Div means light. And both are light, but somehow the devil is working on a black surface; goes on hoarding. The white goes on renouncing. When the light falls on the white surface, all the rays are returned, nothing is taken in; that's why it is white. That's why it looks like white because all the returning rays fall on your eyes, and they are white. When the same light falls on some other thing ­ black ­ it simply means the black has taken in all the rays. Nothing is coming out, hence it looks black. Black is a hoarding ­ the devil is a hoarder. It is God imprisoned, light imprisoned. The devil is one who has not learned yet how to share, how to give. The devil means a metaphysical constipation. It takes in but it never gives out. It goes on hoarding and hoarding; it becomes like a tumour. That's why all over the world, in all the mythologies, the devil is painted black. It is meaningful. It will be good to understand it. The devil is the first attitude towards light, of hoarding, clinging, possessing. Almost ninety-nine percent of people live like devils. God gives to them but they don't share. That which is given to them they never give to others. That which has been a gift to them they completely forget and claim it as their own. They have turned a tremendous energy into bitter poison. That which could have been very nourishing becomes suicidal. The ambrosia is reduced to being poisonous. This is the first standpoint of ordinary humanity. Christianity calls it the devil. In India we have a mythology about Ravana, the king of demons. That mythology is very beautiful. Ravana lived in a capital of gold. He was a hoarder, a miser, and never satisfied with what he had; he was always robbing from others. He never used that which was given to him, but was always jealous of others. The same is known in Zarathustra's system as Ahriman, the dark soul. In Mohammedanism it is Satan. The second standpoint is of the white surface. White has always been a symbol of renunciation. Renounce, give, share ­ don't hoard. The first standpoint is of the immoral man. The second standpoint is of the moral man. The first is Ravana, the second is Rama ­ the moral man, the good man, the ideal. Christianity, Judaism, Jainism and Buddhism are all one dimensional. In this first dimension of the good man the good is their God. They never go beyond that ­ that's why they are poor religions. They are poor in the sense of religion. They may be rich materially but poor in the sense of religion because they are satisfied with the first religious dimension. The good man seems to be the end, the last. The moral man seems to be the ultimate. That is not so ­ there are other dimensions also. Zarathustra calls this dimension Ahura-mazda. The moral man is just the opposite of the immoral man. Whatsoever the immoral man was doing, the devil was doing, the moral man is doing just the contrary. He is renouncing everything, but when

you renounce everything you remain empty in a certain way. The hoarder's belly goes on becoming bigger and bigger and bigger. He becomes burdened, heavy, tense; a hell arises in him because he is cutting the circuit of life. The good man, the moral man, goes on giving. He never absorbs anything, and unless you absorb, how can you digest? He goes on giving but without transforming anything. He returns God's gift from the porch, from the door; he never takes it in. So the moral man is good compared to the immoral man, but he is not the only way to be religious. Hinduism is the richest religion of all, because it is multi-dimensional. Your so-called religious people are almost always confined to the moral man. Then there is a third point which I call the religious man. He functions like pure glass. The rays of light enter the glass but they are not hoarded there. The glass does not renounce; it takes in and gives out. From one door it takes in, from another door it gives out. It is pure glass, transparent. It is different; it is not like a white surface. It is beyond the immoral and the moral. This is the man of Tao: Lao Tzu, Chuang Tzu. They are simple, almost simpletons; transparent. This is the 'idiot' of Dostoevsky, but in a very respectful sense. He is so simple that he is almost like an idiot. It is very difficult to recognise this third man if you come across him, because he will be so transparent that you may not be able to see him. If the glass is very pure you cannot see it; it is transparent. The second man you can find easily. He is the great leader, the active revolutionary. He sacrifices himself in the service of good. Jesus is the second man, Mohammed also. In the modern world, Gandhi remains confined to the second man. He was very influenced by Jesus. He thought of becoming a Christian many times. He was also influenced very much by Rama, the second type of man. When Gandhi was shot dead, Rama was the last word he uttered. That was his heart's voice. He was also very much influenced by Mahavir. But all his ideals are confined to the second dimension. If you come across Lao Tzu, it will be very difficult to catch hold of him. He is very elusive and you may not recognise him. That's why no religion has arisen out of Lao Tzu, or from a modern parallel, Raman Maharshi. Organisation is difficult for that type. One can learn from such a person, but he does not teach. He is not a teacher. His influence is subtle and is almost like a catalytic agent. His presence works. He is passive, feminine. He is not a doer. He functions through his being. His silence is his speech. One very great thinker, Lanza Del Vasto, came to the East in search of a master. He went to Raman first. He felt a silence.... the tremendous beauty ­ but it was so passive that it didn't appeal to him. He wanted somebody active, strong, revolutionary, who was trying to change the whole world. Vasto writes in his diary, 'I loved the man. It was beautiful but I was not attracted. He was not my master.' Then he went to Gandhi, the active revolutionary, and he felt he was his master. But everybody gets whatsoever he needs in a certain moment in time. This third man believes in inaction because he has no resistance. The light passes through him and he becomes just a vehicle. He creates no revolution but much happens through him. He never

does anything. His dictum is Wu Wei ­ action without action. This is the religious man. He is not a revolutionary. He is revolution. Zen came out of the meeting of the second and the third. Therefore it is richer than both. Zen is a synthesis, an organic synthesis between Buddha and Lao Tzu. Then there is a fourth man whom I call the spiritual man. He functions like a mirror. Light comes on top of the mirror and is refracted; not renounced, refracted. If you come near a mirror, you will be reflected in it. This fourth type of man is a spiritual man ­ Patanjali, Gurdjieff. They are great masters. Many people come around them and see their own faces in them. They are mirrors, the spiritual men. J. Krishnamurti is a contemporary parallel. The moral transcends the immoral, the religious transcends the moral, the spiritual transcends the religious. But there is a fifth man and the fifth man functions as a prism. The light not only passes through it, but is transformed. A rainbow is created out of it. Before light passes through a prism it is a simple light; very simple, one note, monotonous. But when it comes out of it, it is a rainbow, seven colours ­ dazzling, splendid, glorious. That is Krishna, dancing with a flute... robed in beautiful silk, crowned with peacock feathers... dancing like a whirlwind. Wild, natural, spontaneous. This dimension I call the divine. It transcends the spiritual. Whosoever comes around him is pulled in. This is God in its totality. Hence Hindus call Krishna, Purnavatara ­ the perfect incarnation of God. These are the five possibilities between devil and divinity. And always remember that if one is on the first, one has to go to the second. If one is on the second, one has to go to the third. If one is on the third, one has to go to the fourth. If one is on the fourth, one has to go to the fifth. In the moral, the immoral is denied, bur in the religious both are accepted and transcended; nothing is denied. In the spiritual all three are accepted and transcended. In the divine, a Krishna-like prism, everything is accepted and transformed. But the whole thing is that it is just the same light, and what happens to your life depends on how you respond to this light. I give you the devil to continuously remind you that millions of people, ninety-nine percent, waste their lives at the first. It is a very poor life; miserable, hell. Everybody has the destiny to reach to the fifth. Krishna has to start dancing in you, your whole life has to become a celebration. And it is not only that you give back, because when a god gives a gift to you, if doesn't look good to give the same gift back. It has to be transformed. If it comes as one light, it has to go as seven. If it comes as one single note, you have to return a whole orchestra. So give way, mm? Become a medium; that's my whole effort. Everyone has to come to a point where he can play on the flute, sing and dance, and where his dance can become an invitation for the world to dance. . .where stars and trees and animals, men and women and gods dance with him. So remember the whole spectrum. It depends on how much you become a vehicle. the best vehicle is the prism because it not only allows the light to pass through it, it transmutes it. Much is going to happen, mm? Just go and remember me, and start working.

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