I was perfectly healthy. People were jealous of my health. But after enlightenment, suddenly I found that the body had become so delicate that doing anything became impossible. Even going for a walk—and I was running before that, four miles in the morning, four miles in the evening, running, jogging, swimming. I was doing all kinds of things….But after enlightenment, suddenly and very strangely, the body became absolutely weak. And it is almost unbelievable—I could not believe it, my father's sister's family, who I was staying with, could not believe it. It was more of a surprise to them because they knew nothing about enlightenment. I suspected there was some connection but they had no idea what had happened: all the hairs on my chest became white, just in one night! And I was twenty-one!I could not hide it—because it is a hot country, India, and I used to only have on a wrap-around lunghi the whole day, so my chest was always naked. So everybody in the house became aware of this and was wondering what had happened.
I said, "I myself am wondering what has happened." I knew that the body had certainly lost its stamina. It had become fragile, and I lost my sleep completely.I have been asked again and again why Ramakrishna died of cancer. I know why he died of cancer: he must have become absolutely vulnerable to any disease. And if it was only Ramakrishna we could think it was just an exception; but Maharshi Raman also died of cancer. That looks strange, that within one hundred years two enlightened people of the highest order died of cancer. Perhaps they lost all resistance to disease.I can understand from my own situation, I lost all resistance to diseases. I had never suffered from what you call allergies. I loved perfume so much, and I had never suffered because of it.
I had beautiful flowers in all my houses where I lived; and India has such flowers I think no other country has—with great fragrance….There are plants, for example a certain flower, "queen of the night"—you can have just one plant, and the whole house will be full of fragrance; and not only your own house, the neighboring houses too will be full of fragrance. And there are many other flowers—champa, chameli, juhi—which are immensely full of fragrance. I always had those flowers around me, and I never suffered from any allergy.But after enlightenment I became so allergic that just the body-smell of somebody was enough to give me a cold, the sneezes; and the sneezes triggered something in my chest. I started coughing, and coughing triggered another process;
I started having asthma attacks which were absolutely unknown to me. I had never thought that these things would happen to me.But I was aware of what was happening. My consciousness and my body had fallen apart; the connection became very loose. The body's resting became impossible, and when you have not rested for many days, then you become vulnerable to all kinds of infections. You are so tired, you cannot resist. And if for years you cannot have any rest, then naturally you lose all resistance….My feeling is that because enlightenment is the last lesson of life, there is nothing more to learn, you are unnecessarily hanging around. You have learnt the lesson that was the purpose of life so life starts losing contact with the person.
And most of these people have died immediately; the shock was so much. And death is not a calamity to them; it is a blessing, because they have attained whatsoever life was to give.But to live after enlightenment is really a difficult affair. The most important thing is that one loses contact with his inactive mind, and it becomes impossible to have any contact. The moment you are silent, immediately the energy moves to your transcendental awareness.You are aware, even when you are doing something, saying something. The flame is not that strong, because your energy is involved in some activity. But when you are not doing anything, then suddenly the whole energy immediately shifts to the highest point. It is tremendously blissful, it is great ecstasy, but only for consciousness, not for the body.Nobody has ever explained exactly what the situation is. I think there may have been a fear that if you explain it to people—they are already not making any effort towards enlightenment—and if you say it is possible that enlightenment may become your death, they may simply freak out! "Then why bother about enlightenment?
Then we are good as we are—at least we are alive! Miserable, but we are alive."If your body becomes vulnerable, fragile, non-resistant to any kind of disease, that may also give them the argument: "This is not good; it is better not to bother about such things. It is better to be healthy and have no diseases, rather than having enlightenment and then suffer a fragile body and all its implications."Perhaps that may have been the reason that it has never been talked about. But I want everything to be made clear.
I don't want to leave anything about enlightenment, its process, as a secret.It is good for people to know exactly what they are doing and what can be the result. If they do it consciously, knowingly, it will be far better. And those who are not going to make any effort, only they will find excuses; they were not going to make any effort anyway. For those of you who are going to make the effort—even if death comes, it will be a challenge, an adventure, because you have attained whatever life could deliver to you, and then life slipped away. light35
The first thing I did after my enlightenment, at the age of twenty-one, was to rush to the village where my grandmother was, my father's village….Immediately after my enlightenment I rushed to the village to meet two people: first, Magga Baba, the man I was talking about before. You will certainly wonder why…. Because I wanted somebody to say to me, "You are enlightened." I knew it, but I wanted to hear it from the outside too. Magga Baba was the only man I could ask at that time. I had heard that he had recently returned to the village.
I rushed to him. The village was two miles from the station. You cannot believe how I rushed to see him. I reached the neem tree….I rushed to the neem tree where Magga Baba sat, and the moment he saw me do you know what he did? I could not believe it myself—he touched my feet and wept. I felt very embarrassed because a crowd had gathered and they all thought Magga Baba had now really gone mad. Up till then he had been a little mad, but now he was totally gone, gone forever…gate, gate—gone, and gone forever. But Magga Baba laughed, and for the first time, in front of the people, he said to me, "My boy, you have done it! But I knew that one day you would do it."I touched his feet. For the first time he tried to prevent me from doing it, saying, "No, no, don't touch my feet anymore."But I still touched them, even though he insisted. I didn't care and said, "Shut up! You look after your business and let me do mine. If I am enlightened as you say, please don't prevent an enlightened man from touching your feet."He started laughing again and said, "You rascal! You are enlightened, but still a rascal."
…I then rushed to my home—that is, my Nani's home, not my father's—because she was the woman I wanted to tell what had happened. But strange are the ways of existence: she was standing at the door, looking at me, a little amazed. She said, "What has happened to you? You are no longer the same." She was not enlightened, but intelligent enough to see the difference in me.I said, "Yes, I am no longer the same, and I have come to share the experience that has happened to me."She said, "Please, as far as I am concerned, always remain my Raja, my little child."So I didn't say anything to her. One day passed, then in the middle of the night she woke me up. With tears in her eyes she said, "Forgive me. You are no longer the same. You may pretend but I can see through your pretense. There is no need to pretend. You can tell me what has happened to you. The child I used to know is dead, but someone far better and luminous has taken his place. I cannot call you my own anymore, but that does not matter.
Now you will be able to be called by millions as theirs, and everybody will be able to feel you as his or hers. I withdraw my claim—but teach me also the way."This is the first time I have told anybody. My Nani was my first disciple. I taught her the way. My way is simple: to be silent, to experience in one's self that which is always the observer, and never the observed; to know the knower, and forget the known.My way is simple, as simple as Lao Tzu's, Chuang Tzu's, Krishna's, Christ's, Moses', Zarathustra's…because only the names differ, the way is the same. Only pilgrims are different; the pilgrimage is the same. And the truth, the process, is very simple.I was fortunate to have had my own grandmother as my first disciple, because I have never found anybody else to be so simple. I have found many very simple people, very close to her simplicity, but the profoundness of her simplicity was such that nobody has ever been able to transcend it, not even my father. He was simple, utterly simple, and very profound, but not in comparison to her. I am sorry to say, he was far away, and my mother is very very far away; she is not even close to my father's simplicity.You will be surprised to know—and I am declaring it for the first time—my Nani was not only my first disciple, she was my first enlightened disciple too, and she became enlightened long before I started initiating people into sannyas. She was never a sannyasin. glimps16
And I have to confess, after Magga Baba he (Shambhu Babu) was the second man who recognized that something immeasurable had happened to me. Of course he was not a mystic, but a poet has the capacity, once in a while, to be a mystic, and he was a great poet….I understand him, so when I say that although he was not an enlightened master, not a master in any way, I still count him as number two, after Magga Baba, because he recognized me when it was impossible to do so, absolutely impossible. I may not even have recognized myself, but he recognized me. glimps21
After my enlightenment, for exactly one thousand, three hundred and fifteen days* I tried to remain silent—as much as it was possible in those conditions. For a few things I had to speak, but my speaking was telegraphic.My father was very angry with me. He loved me so much that he had every right to be angry. The day he had sent me to the university he had taken a promise from me that I would write one letter every week at least. When I became silent I wrote him the last letter and told him, "I am happy, immensely happy, ultimately happy, and I know from my very depth of being that I will remain so now forever, whether in the body or not in the body.
This bliss is something of the eternal. So now every week, if you insist, I can write the same again and again. That will not look okay, but I have promised, so I will drop a card every week with the sign "ditto." Please forgive me, and when you receive my letter with the sign "ditto," you read this letter."He thought I had gone completely mad. He immediately rushed from the village, came to the university and asked me, "What has happened to you? Seeing your letter and your idea of this 'ditto,' I thought you were mad. But looking at you, it seems I am mad; the whole world is mad. I take back the promise and the word that you have given to me. There is no need now to write every week. I will continue to read your last letter." And he kept it to the very last day he died; it was under his pillow.The man who forced me to speak—for one thousand, three hundred and fifteen days I had remained silent—was a very strange man. He himself had remained silent his whole life. Nobody heard about him; nobody knew about him. And he was the most precious man I have come across in this, or any of my lives in the past. His name was Magga Baba…
Once in a while, particularly on cold winter nights, I used to find him alone; then he would say something to me.He forced me to speak. He said, "Look, I have remained silent my whole life, but they do not hear, they do not listen. They cannot understand it; it is beyond them. I have failed. I have not been able to convey what I have been carrying within me, and now there is not much time left for me. You are so young, you have a long life before you: please don't stop speaking. Start!"It is a difficult, almost impossible job to convey things in words, because they are experienced in a wordless state of consciousness. How to convert that silence into sound? There seems to be no way. And there is none.But I understood Magga Baba's point. He was very old, and he was saying to me, "You will be in the same position. If you don't start soon, the inner silence, the vacuum, the innermost zero, will go on pulling you inwards. And then there comes a time when you cannot come out. You are drowned in it. You are utterly blissful, but the whole world is full of misery. You could have shown the way. Perhaps somebody may have heard, perhaps somebody may have walked on the path. At least you would not feel that you have not done what was expected of you by existence itself. Yes, it is a responsibility."I promised him, "I will do my best." And for thirty years continually I went on and on talking on every subject under the stars. unconc01*Note: Between 1981 and 1984, Osho observed a period of silence lasting 1,315 days. Osho has indicated that while Magga Baba encouraged him to teach, he warned Osho not to declare his enlightenment as this would create antagonism. Osho did not publicly acknowledge his enlightenment until 1971.
My experience is that once you are enlightened, you are so full, just like a rain cloud, you want to shower. invita06
The moment I was fulfilled, the moment I was blessed by truth, of course I wanted it to be shared; and it was natural that I would share it with my father, with my mother, with my brothers, with my sisters, whom I had known longer than anybody else. And I shared it. unconc22
I am just a storyteller. From my very childhood I have loved to tell stories, real, unreal. I was not at all aware that this telling of stories would give me an articulateness, and that it would be of tremendous help after enlightenment.Many people become enlightened, but not all of them become masters—for the simple reason that they are not articulate, they cannot convey what they feel, they cannot communicate what they have experienced. Now it was just accidental with me, and I think it must have been accidental with those few people who became masters, because there is no training course for it. And I can say it with certainty only about myself.When enlightenment came,
I could not speak for seven days; the silence was so profound that even the idea of saying anything about it did not arise. But after seven days, slowly, as I became accustomed to the silence, to the beautitude, to the bliss, the desire to share it—a great longing to share it with those whom I loved was very natural.I started talking with the people with whom I was in some way concerned, friends. I had been talking to these people for years, talking about all kinds of things. I had enjoyed only one exercise, and that was talking, so it was not very difficult to start talking about the enlightenment—although it took years to refine and bring into words something of my silence, something of my joy. rebel02
The mystic's greatest problem, greater than attaining his experience, is to express it. zara207
I have been in different phases of work. First, I was working on myself, then I was working to find the right expression to allow people to know what I have known. silent06
If somebody becomes enlightened it is not necessary that he will be able to become a Master—or even a teacher. He may know, but he may not be articulate enough to lead others to the same experience. That is a different art.It was easy for me to speak because I started speaking before I became enlightened. Speaking became almost a natural thing to me before I became enlightened.I have never learned any oratory, never been to any school where oratory is taught. I have never even read a book on the art of speaking. From my very childhood, because I was argumentative and everybody wanted me to keep silent…. In the family, in the school, in the college, in the university, everybody was saying to me, "Don't speak at all!"I was expelled from many colleges for the simple reason that teachers were complaining that they could not complete the syllabus, the course for the year, because "this student leads us into such arguments that nothing can be completed."But all that gave me great opportunity and made me more and more articulate.
It became just a natural thing to me to argue with the neighbors, to argue with the teachers, to argue on the street—anywhere. Just to find a man was enough and I will start some argument….I loved it, just the way I love it now! So when I became enlightened it was not difficult for me. It was very easy.So everybody is not necessarily going to be a Master or a teacher. That is a totally different art. last319
From my very childhood, as long as I remember, I have been arguing, fighting. Of course, a child will fight and argue in a child's way, but from my very childhood I have never been ready to accept anything without being rationally convinced about it. And I found very soon, very early in life, that all these people with very big heads—professors, heads of the departments, deans, vice-chancellors—are just hollow. You just a scratch a little bit, you find nothing inside.
They don't have any argument for what they have been thinking is their own philosophy. They have borrowed it, they have never discovered it on their own. So I have been continuously fighting, and in this fighting I have been sharpening my own argument. I don't have a philosophy of my own. my whole function is deprogramming, so whatever you say, I will destroy it. And I never say anything, so I never give any chance to anybody to destroy it. My purpose is to deprogram you, to clean you, to uncondition you and leave you fresh, young, innocent. And from there you can grow into a real, authentic individual—otherwise you are just a personality, not an individuality. A personality is borrowed, it is a mask. And my whole effort is how to help a person to be authentic, to be himself, naked. last325
You ask me: Is it your supreme ability to communicate that makes you the master of masters?The situation of the world has changed dramatically. Just three hundred years ago, the world was very big. Even if Gautam Buddha had wanted to approach all human beings, it would not have been possible; just the means of communication were not available. People were living in many worlds, almost isolated from each other.
That has a simplicity.Jesus had to face the Jews, not the whole world. It would not have been possible, sitting on his donkey, to go around the world. Even if he had managed to cover the small kingdom of Judea, that would have been too much. The education of people was very confined. They were not even aware of each other's existence.Gautam Buddha, Lao Tzu in China, Socrates in Athens—they were all contemporaries but they had no idea of each other.That's why I say that before the scientific revolution in the means of communication and in the means of transportation, there were many worlds, sufficient unto themselves.
They never thought of others, they had no idea even that others existed. As people became acquainted more and more with each other, the world became smaller. Now a Buddha will not be able to manage, nor Jesus nor Moses nor Confucius. They will all have very localized minds and very localized attitudes.We are fortunate that the world is now so small that you cannot be local. In spite of yourself, you cannot be local; you have to be universal.
You have to think of Confucius, you have to think of Krishna, you have to think of Socrates, you have to think of Bertrand Russell. Unless you think of the world as one single unit, and all the contributions of different geniuses, you will not be able to talk to the modern man. The gap will be so big—twenty-five centuries, twenty centuries…almost impossible to bridge it.The only way to bridge it is that the person who has come to know should not stop at his own knowing, should not be contented to only give expression to what he has come to know.
He has to make a tremendous effort to know all the languages. The work is vast, but it is exciting—the exploration into human genius from different dimensions.And if you have within yourself the light of understanding, you can create, without any difficulty, a synthesis. And the synthesis is not only going to be of all the religious mystics—that will be partial. The synthesis has to include all the artists—their insights—all the musicians, all the poets, all the dancers—their insights. All the creative people who have contributed to life, who have made humanity richer, have to be taken into account. And most important of all is scientific growth.To bring scientific growth into a synthetic vision with heart and religion was not possible in the past. In the first place there was no science and it has changed a thousand and one things. Life can never be the same again.And nobody has thought ever of the artistic people, that their contribution is also religious.In my vision it is a triangle science, religion, art.And they are such different dimensions, they speak different languages, they contradict each other; they are not in agreement superficially—unless you have a deep insight in which they all can melt and become one.My effort has been to do almost the impossible.In my university days as a student, my professors were at a loss.
I was a student of philosophy, and I was attending science classes—physics, chemistry and biology. Those professors were feeling very strange; "You are here in the university to study philosophy. Why are you wasting your time with chemistry?"I said, "I have nothing to do with chemistry; I just want to have a clear insight into what chemistry has done, what physics has done. I don't want to go into details, I just want the essential contribution."I was rarely in my classes, I was mostly in the library. My professors were continually saying, "What are you doing the whole day in the library?—because so many complaints have come from the librarian that you are the first to enter the library, and you have to be almost physically taken out of the library.
The whole day you are there. And not only in the philosophical department, you are roaming around the library in all the departments which have nothing to do with you."I said to them, "It is difficult for me to explain to you, but my effort in the future is going to be to bring everything that has some truth in it into a synthetic whole and create a way of life which is inclusive of all, which is not based on arguments and contradictions, which is based on a deep insight into the essential core of all the contributions that have been made to human knowledge, to human wisdom."They thought I would go mad—the task I have chosen can lead anyone to madness, it is too vast. But they were not aware that madness is impossible for me, that I have left the mind far behind; I am just a watcher.And the mind is such a delicate and complicated computer. Man has made great computers but none is yet comparable to the human mind. Just a single human mind has the capacity to contain all the libraries of the world. And just a single library—the British Museum library—has books, which if you go on making them like a wall, one by one, they will go three times round the earth. And that is only one big library. Moscow has the same kind of library—perhaps bigger. Harvard has the same kind of library.But a single human mind is capable of containing all that is written in all these books, of memorizing it.
In a single brain there are more than a billion cells, and each single cell is capable of containing millions of pieces of information. Certainly one will go mad if one is not already standing out of the mind. If you have not reached the status of meditation, madness is sure. They were not wrong, but they were not aware of my efforts towards meditation.So I was reading strange books, strange scriptures, from all over the world; yet I was only a watcher, because as far as I was concerned,
I had come home. I had nothing to learn from all that reading; that reading was for a different purpose, and the purpose was to make my message universal, to make it free from local limitations.And I am happy that I have succeeded in it completely
….Because you love me, you call me "master of masters." It is out of your love.As far as I am concerned, I simply think of myself only an ordinary human being who was stubborn enough to remain independent, resisted all conditioning, never belonged to any religion, never belonged to any political party, never belonged to any organization, never belonged to any nation, any race.I have tried in every possible way just to be myself, without any adjective; and that has given me so much integrity, individuality, authenticity, and the tremendous blissfulness of being fulfilled.But it was the need of the time. After me, anybody trying to be a master will have to remember that he has to pass through all the things I have passed through; otherwise, he cannot be called a master. He will remain just localized—a Hindu teacher, a Christian missionary, a Mohammedan priest—but not a master of human beings as such.After me it is going to be really difficult to be a master.
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