Most of us live out our lives in the world of time, in the memories of past and anticipation of future. Only rarely do we touch the timeless dimension of the present-in moments of sudden beauty, or a sudden danger, in meeting with the lover or with the surprise of the unexpected. Very few people step out of the world of time and mind, its ambitions and competitiveness, and begin to live in the world of timeless. And of those who do, only a few have attempted to share their experience. LaoTzu, Buddha, Bodhidharma, . or more recently, George Gurdjieff, Raman Maharshi, J. Krishnamurti- they are thought by their contemporaries to be eccentrics or mad man; after their death they are called Philosophers. And in time they become legends- not flesh-and-blood human beings, but perhaps mythological representations of our collective wish to go beyond the smallness and trivia, meaninglessness of our everyday life Osho is one who has discovered the door to living His life in timeless dimension of the present He has called Himself a true existentialist and he has devoted his life to provoking others to seek the same door, to step out of the world of past and future and discover for themselves the world of eternity. Osho was born in Kuchwada, Madya Prades, India on December 11, 1931. From His earliest childhood , he was a rebellious and independent spirit, insisting on experiencing the truth for Himself rather than acquirng the knowledge and beliefs given by others. After His enlightenment at the age of 21, Osho completed His academic studies and spent several years teaching philosophy at the University of Jabalpur. Meanwhile, He traveled throughout India giving talks, challenging orthodox religious leaders in public debate, questioning traditional beliefs, and meeting people form all walks of life. He read extensively, everything he could find to broaden his understanding of the belief systems and psychology of contemporary man. By the late 1960s Osho had begun to develop his unique Dynamic Mediation techniques. Modern man, he said, is so burdened with the out-mooded traditions of and the anxieties of modern-day living that he must go through deep cleansing process before he can hope to discover the thoughtless, relaxed state of meditation. In the early 1970s, the first westerners began to hear of Osho. By 1974, a commune had been established around Him in Poona, India, and the trickle of visitors from the West was soon to become a flood. In the course of His work Osho had spoken on virtually every aspect of development of human consciousness. He has distilled the essence of what is significant to the spiritual quest of the contemporary man, based not on intellectual understanding, but tested against his own existantial experience. He belongs to no tradition- I am a beginning of a totally new religious consciousness , he says. Please dont connect me with the past-it is not even worth remembering. His talks to disciples and seeks from all over the world have been published in more than 600 volumes, and translated to over 30 languages. Osho left his body on Jan 19th, 1990 His commune in Nepal continues to be the spiritual growth center attracting many international visitors who come to participate in its meditation or just to experience being in Buddha field.

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OSHO | Osho Tapoban: An International Commune And Forest ...

[AyurvedaandAstrology][AdvancedCourse][AdvancedTechniques][Diploma][YogasandAstrology][Yoga'sandAstrology]

Beginners Course Vedic Astrology

One feature of Vedic Astrology, also called Jyotish that makes it different from Western Astrology is the importance of yogas. Yogas are planetary combinations that result in a certain effect. In the Vedic ancient scriptures many such planetary combinations are described. In Vedic astrology, no chart analysis is complete without checking the chart thoroughly for yogas and assessing their effects.

In this article I will show the use of yogas (planetary combinations) that are indicative for spiritual development according to Vedic Astrology.

This is being done on the basis of the chart of the Indian guru Osho.

Many yogas that have to do with spiritual development have a rather strange character.

At first sight they seem to indicate something bad. However, if we look deeper and analyse the yogas more in detail more often than not something bad seems to turn out into something good. In the chart of a spiritual person we often find indications of problems in daily life. However, more often than not these problems have been the main source of spiritual wisdom. In addition a spiritual person may have problems with accepting the conventional rules designed by society. This is clearly the case with Osho.

Below you see the Vedic chart of Osho. The numbers after the name of the signs are the astrological houses. Below these names of the houses the planets are mentioned that are located in certain houses. These houses are parts of the Vedic astrological chart that gives insight into certain circumstances. For example according to Vedic Astrology the third house is the house of energy/initiatives, the eighth house is the house of death of the ego/transformations and the eleventh house is the house of gains.

To get a feeling for this let us analyse one house out of Osho's Vedic chart.

In the case of Osho the sign of Cancer falls in the third house in which Jupiter is placed. Therefore his initiatives and energy are influenced by Jupiter. This is a good thing since Jupiter is the most important benefic (good planet) in Vedic Astrology. In Osho's case the result is better than normal because Jupiter is in Cancer, which is a sign where Jupiter feels very good and is exalted. Therefore Jupiter will deliver outstanding results.

Rahu R. 9.03

Ascendant 19.12

Jupiter R. 29.44

Mars 8.09 Mercury D 13.29 Venus 19.18 Moon 22.37 Saturn 28.34

Sun 25.36

Ketu R. 9.03

1. Four or more planets in one house gives a sannyassi yoga.

In the chart of Osho we see five planets in one house. These planets are in the occult eighth house: one of the houses of moksha (spiritual liberation). Although this pile up of planets in his eighth house is the cause of many difficult events in his life it is also indicative of spirituality. It gives a so called sannyassi yoga.

His rather non conventional approach is also seen by these eighth house planets.

The eighth house is a part of the chart that has to do with transformation, psychology and death of the ego.

The yoga is in the sign of Sagittarius. The planet that belong to Sagittarius is Jupiter. We say that Jupiter is the dispositor of the planets in the sign Sagittarius and therefore has a lot of influence on how the yoga will surface.

In the case of Osho this sannyassi yoga is made exceptionally strong by the fact that the dispositor of the planets that make the yoga (Jupiter) is in the sign Cancer, where it is exalted and is stationary (it has 7% of its normal speed). This makes it more powerful.

The situation of the lord of the sign in which a yoga takes place (this is called the dispositor) is important in assessing the outcome of a yoga. For a yoga to have special effects there must be something remarkable about the planets that have to do with the yoga. In this case the fact that the dispositor, which is Jupiter, is exalted and stationary gave dramatic effects.

It is interesting to note that in the navamsa, which is the Vedic astrological chart of the soul, of Osho Jupiter (whose Sanskrit name is Guru) is in his own sign (Pisces) conjunct mokshakaraka Ketu.

Some astrologers may say that Jupiter is weak because it is in the last degree of a sign. If a planet is in the last degree of a sign this means the planet is in extreme old age. This is a good way to describe the soul of an enlightened person since he has come to the end of the cycle of birth and rebirth and therefore can be considered to be of extremely old age. Therefore this can be seen as a sign of wisdom and not just as a sign of weakness.

In the Vedic chart of Osho Jupiter is atmakaraka and therefore the indicator of the soul.

That planets who are in extremely old or young age are not necessarily weak can also be seen in the chart of Bill Clinton, who has Jupiter in the first degree of a sign (in extremely young age), yet who became president during Jupiter dasa. His wisdom was of a fairly immature (young) nature (Jupiter in young age). It was certainly not the more mature wisdom of a sage.

Another remarkable fact is that Jupiter is on the degree of the ascendant (of course in another sign). This means that Jupiter is right on the Most Effective Point of the third house (the house of courage). If a planet conjuncts or aspects the Most Effective Point of a certain house (the ascendant degree shifted to that house) it strongly influences that house. From this position in the third house it aspects the Most Effective Points of the houses 7 (relationships) and 11 (gains and hopes for the future).

This means that Jupiter and the eighth house (Jupiter is of course lord of the eighth) strongly influences the entire chart. Since the eighth house is bad for mundane matters this indicates many troubles at the mundane level, but since the eighth is a moksha house and Jupiter is the planet of religion it is good for spiritual development.

2. How Ketu turns out to be a Raja Yoga Karaka

Rahu and Ketu are shadow planets. They are not real planets but are points where the orbit of the Moon crosses the orbit of the Sun. Eclipses can only happen when Rahu and/or Ketu are in the vicinity of the Sun and Moon.

In most cases in Vedic astrology the nodes, Rahu and Ketu, are regarded as first rate malefics (planets that normally give bad effects) .

However under certain circumstances they turn out to be Raja Yoga Karakas which turn them into factors that can do good in the chart. This occurs when:

It is possible that case 1 occurs twice in a chart (simply because when Rahu is in a kendra house Ketu will be in a kendrahouse too), with case 2 that is not possible.

The reason that Rahu or Ketu become Raja Yoga karakas in the cases 1 and 2 is that just as in the case of an ordinary Raja Yoga in the cases 1 and 2 they absorb both male (kendra) and female (trikona) energy.

In the Vedic chart of Osho Ketu is located in the fifth house, a trikonahouse. Saturn, lord of the tenth, a kendra house aspects this Ketu. Therefore Ketu becomes a Raja Yoga Karaka.

It is interesting to see that Saturn is a Raja Yoga planet on its own, since it is lord of the ninth and tenth house. Saturn is the planet of spiritual discipline and aspects Ketu from the house of esoteric sciences. In addition Saturn participates in the sannyassi Yoga. Therefore seen from a spiritual point of view in this chart Ketu as Raja Yoga Karaka is powerful.

However, because Saturn is the planet of pain and aspects Ketu from the most difficult house of the chart (the eighth) this yoga was also the cause of troubles on a mundane level.

It is interesting that we see the same pattern as under 1. What is good for spiritual matters caused havoc on the mundane level.

3. How a shakata (cart) yoga can become a mukata (crown) yoga.

A shakata yoga is present if Jupiter is in a dushtana house (6,8 or 12th house) from the Moon. This yoga indicates a difficult life. It also indicates fluctuating fortunes. The fortune of someone with a shakata yoga fluctuates like a cartwheel.

However, sometimes according to Vedic Astrology a Shakata Yoga is transformed into a mukata yoga.

This occurs when Jupiter is in the eighth or sixth from the Moon and in its own or exaltation sign. A mukuta is a crown in the form of a crescent. The crescent is a symbol for knowledge of spiritual teachings

An interesting feature is that Jupiter and the Moon are in each others signs. This gives a strong connection between the Moon and Jupiter, which to some extent can make up for the difficulties indicated by the shakata uoga. Indeed, an exchange is an intense relationship between planets whose effect are comparable to those of a conjunction. Therefore this gives effects which are comparable to those of a gaja kesari yoga. A gaja kesari yoga is formed when the Moon and Jupiter are conjunct (or in a kendra to eachother). It gives wisdom.

I believe that not all the effects of the shakata yoga are cancelled, because Oshos life was full of difficult events and indeed his luck fluctuated. However, the mukuta yoga is also clearly visible.

Again we see the same pattern as under 1 and 2. Something bad turns out to be something good as far as spiritual development is concerned.

4. Dushtana lords in other dushtana houses.

A rather odd type of yoga is the vipareeta raja yoga. This yoga occurs when the lords of other dushtana houses (6,8,12) occupy other dushtana houses. It can bring benefics often due to a mishap. In Oshos chart the lords of both the sixth and twelfth are in the eighth house.

A vipareeta yoga that occurs in the eighth house is called a sarala yoga (straight yoga). This yoga gives a long life span, fearlessness, makes one prosperous, the person will overcome enemies and be well known.

In Oshos case the yoga is both tainted and strong:

It is tainted because for a pure vipareeta yoga to occur there should be no influences of other houselords on the planets that participate in the yoga. Obviously in Oshos case because of the pile up of planets in the eighth there are many other houselords that influence the planets involved in the vipareeta yoga. This is the reason why this cannot be called a pure vipareeta yoga.

It is strong and therefore could be called a Vipareeta Raja Yoga because it involves not one but two lords of dushtana houses and the dispositor of the yoga making planets (Guru) is exalted.

If we look at Oshos life he did not have a long life span because he died in January 1990. However, he was well known, did not have fear and did overcome his enemies.

In his life we can see both the problems (expelled from many countries, other problems of all kinds) and the benefits (being well known, fearlessness) which are typical for vipareeta yogas. Again something bad (certain houselords in the eighth) turned out to be something good (effects that belong to a vipareeta yoga).

CONCLUSION

The goal of this article has been to show how seemingly bad placements can have good results. In the case of Osho the problems seem to have focussed on the mundane level, yet the benefits were of a spiritual nature.

Osho was a non conventional master, who clearly stepped outside the framework of tradition. This is shown in the importance of the eighth house in his chart. In the long term the gurus that will be remembered will be the gurus that explore new avenues and step outside tradition, although that may be shocking for many people.

Spiritual development rarely comes wrapped in easy looking patterns. It pays to look deeper than the surface when exploring a chart. What lies below the surface may be more powerful than a person realises as has been shown by looking beyond the surface of Oshos chart according to Vedic Astrology.

Roeland de Looff

This article is on an advanced level. For more information about the Basic course Vedic Astrology click here. This is a course in which you learn Vedic Astrology on the basis of your own chart.

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The yogas of enlightenment: a Vedic astrological analysis ...

Osho's vision is a new man. After his enlightenment in 1953, the evolution of that new man became his whole work. He focused intensely on developing tools for man's transformation. Modern man, he said, is so burdened with traditions of the past and anxieties of modern day living, that he must go through a deep cleansing process before he can begin to discover the thought-free relaxed state of meditation. In the course of his work, Osho speaks on virually every aspect of the development of human consciousness. His talks cover a staggering range from the meaning of life and death to the struggles of power and politics, from the challenges of love and creativity to the significance of science and education. Osho did not want his work to be considered a religion, nor his disciples to surrender to him. With love and non-judgment he invites us to reconnect with and surrender to our own inner guru, supporting us to move toward a more joyous and less stressful life. The unique Osho Active Meditations are designed to allow the release of accumulated stress in the body and mind so that it is easier to be still and experience the witness state of being: meditation. Osho characterized his new man as Zorba the Buddha: living in awareness, with a capacity to celebrate everything in life ~ one who's feet are firmly on the ground, yet whose hands can touch the stars. Osho was born in India in 1931 and left his body in 1990.

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Osho Tantra Kriya, Urban Namaste Fort Lauderdale, FL Osho

Courage: The Joy of Living Dangerously 4.29 avg rating 2,399 ratings published 1977 17 editions

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Osho (Author of Courage)

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Consejos para acabar con el estress Meditaciones para la vida diaria Una de las falacias del pasado es esta: puedes meditar veinte minutos, o tres veces al da, o cinco veces al da, pero la idea bsica es que deberas Continue reading

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El amor debera ser una realidad en nuestra existencia, no slo un sueo o el tema de unos versos. Es un trmino que ha de cobrar vida. Y nunca es demasiado tarde para experimentar el amor por primera vez. Debemos Continue reading

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Osho Libros en Espaol

Nunca he sido espiritual en el sentido en el que t entiendes la palabra. Nunca he ido a los templos o a las iglesias, o ledo las escrituras, o seguido ciertas prcticas para encontrar la verdad, o adorado a Dios o rezado a Dios. se no ha sido en absoluto mi camino. Por eso, ciertamente puedes decir que no he estado haciendo nada espiritual. Pero para m, la espiritualidad tiene una connotacin completamente distinta. Necesita una individualidad honesta. No permite ningn tipo de dependencia. Crea una libertad para s misma, cueste lo que cueste. Nunca est en el grupo sino a solas, porque el grupo nunca ha encontrado ninguna verdad. La verdad se ha encontrado slo en la soledad de las personas.

Por eso mi espiritualidad tiene un significado distinto de tu idea de espiritualidad. Las historias de mi infancia, si las logras entender, sealarn todas esas cualidades de una forma u otra. Nadie las puede llamar espirituales. Yo las llamo espirituales porque considero que me han dado todo aquello a lo que un hombre puede aspirar.

Mientras ests escuchando las historias de mi infancia debes tratar de encontrar un tipo de cualidad; no slo la historia en s misma, sino una cualidad intrnseca que es el hilo conductor a travs de todos mis recuerdos. Y ese fino hilo es espiritual.

Para m, espiritual significa encontrarse a s mismo. Nunca le he permitido a nadie que haga ese trabajo por m, porque nadie puede hacer este trabajo por ti; lo tienes que hacer t mismo.

1931-1939:

KUCHWADA, MADHYA PRADESH, INDIA

Me estoy acordando de la aldea donde nac. Para empezar, es incomprensible por qu la existencia eligi esa aldea. Es como tena que ser. La aldea era preciosa. He viajado por todas partes, pero nunca he visto una belleza equiparable. Uno nunca vuelve a lo mismo. Las cosas vienen y van, pero nunca es lo mismo.

Puedo verla todava, una pequea aldea. Unas cuantas cabaas cerca de un estanque y los altos rboles donde sola jugar. En la aldea no haba escuela. Eso tiene mucha importancia porque, durante casi nueve aos, no recib educacin, y sos son los aos ms formativos. Despus de eso, aunque lo intenten, no te pueden educar. En cierto sentido todava sigo sin educar, aunque tenga muchos ttulos acadmicos, y no slo ttulos acadmicos, sino ttulo de maestro de primera clase. Cualquier necio puede hacerlo; tantos necios lo hacen cada ao que no tiene importancia. Lo importante es que durante mis primeros aos no recib educacin. No haba colegio, ni carretera, ni ferrocarril, ni oficina de correos. Qu bendicin! Esa pequea aldea era todo un mundo. Incluso en los perodos en que me encontraba lejos de aquella aldea, segu en ese mundo, sin educar.

Y aunque me he topado con millones de personas, las de aquel pueblo eran ms inocentes que ninguna, porque eran muy primitivas. No saban nada del mundo. A aquel pueblo no haba llegado ni un solo peridico. Ahora podis entender por qu no haba escuela, ni siquiera una escuela primaria Qu bendicin! Ningn nio moderno se lo puede permitir.

En el pasado haba nios que se casaban antes de los diez aos. Algunas veces los casaban incluso cuando todava estaban en el vientre de su madre. Dos amigos decidan: nuestras esposas estn embarazadas, de modo que si una tiene un nio y la otra una nia, el matrimonio est acordado, prometido. El hecho de preguntarles al nio y a la nia ni se plantea, ni siquiera han nacido! Pero si uno es un nio y la otra es una nia, el matrimonio queda acordado. Y la gente mantiene su palabra.

A mi propia madre la casaron cuando tena siete aos. Mi padre no tena ms de diez aos, y no tena idea de lo que estaba sucediendo. Yo le sola preguntar: Qu es lo que ms disfrutaste en tu boda?

l dijo: Montar en el caballo. Naturalmente! Por primera vez le haban vestido como a un rey, con un sable colgando del cinturn, iba montado en el caballo y todo el mundo iba caminando a su alrededor. Lo disfrut enormemente. Esto fue lo que ms disfrut de toda su boda. Y la luna de miel ni se planteaba. A dnde vas a mandar a un nio de diez aos y a una nia de siete aos de luna de miel? Por eso en la India nunca sola celebrarse la luna de miel y, en el pasado, tampoco en ningn otro lugar en el mundo,

Cuando mi padre tena diez aos y mi madre tena siete, mi abuela paterna muri. Despus de la boda, quizs uno o dos aos despus, toda la responsabilidad recay sobre mi madre, que tena slo siete aos. El padre de mi madre haba dejado dos hijas pequeas y dos hijos pequeos. De modo que eran cuatro nios, y la responsabilidad de ocuparse de ellos recay en una nia de nueve aos y el hijo de doce aos. A mi abuelo paterno nunca le gust vivir en la ciudad donde tena su tienda. Le gustaba el campo, y cuando su esposa muri qued totalmente libre. El gobierno sola dar tierras gratis a la gente, porque haba mucho terreno y no demasiada gente para cultivarlo. Por eso mi abuelo consigui 20 hectreas de tierra del gobierno y dej la tienda en manos de sus hijos -mi padre y mi madre, que tenan slo doce y nueve aos respectivamente. Disfrut creando una huerta, creando una granja, y le gustaba vivir all, al aire libre. Odiaba la ciudad

As que mi padre no tuvo ninguna experiencia de la libertad de la gente joven de hoy en da. Nunca fue un joven en este sentido. Antes de poder convertirse en un joven ya era mayor, ocupndose de sus hermanos y hermanas ms jvenes, y de la tienda. Y cuando tuvo veinte aos tuvo que arreglar los matrimonios de sus hermanas, y el matrimonio y la educacin de sus hermanos.

Nunca le llam a mi madre madre, porque antes de que yo naciera ella se ocupaba de cuatro nios que solan llamarla bhabhi. Bhabhi quiere decir la esposa del hermano. Y como haba cuatro nios que ya le llamaban a mi madre bhabhi, yo tambin empec a llamarla bhabhi. Lo aprend desde el principio, cuando otros cuatro nios ya le llamaban as.

Fui educado por mi abuelo y mi abuela maternos. Aquellos dos ancianos estaban solos y queran un nio que fuera la alegra de sus ltimos das. De modo que mi padre y mi madre accedieron: Yo era su hijo primognito, el primero recin nacido; me enviaron. []

No recuerdo haber nido ninguna relacin con la familia de mi padre en los primeros aos de ni infancia. Pas mis primeros aos con dos ancianos -mi abuelo y su viejo criado que era un hombre hermoso de verdad- y con mi anciana abuela. Esas tres personas con las que la distancia eral tan grande que yo estaba completamente slo. Aquellos ancianos no eran compaa, no podan ser compaa para m. Y no tena a nadie ms porque en aquella pequea aldea mi familia era la ms rica, y era una aldea tan pequea -en total no ms de doscientas personas- y tan pobre que mis abuelos no dejaban que me mezclara con los nios de la aldea. Estaban sucios, y por supuesto eran casi mendigos. De modo que no haba forma de tener amigos. Eso caus un gran impacto. En toda mi vida no he conocido a nadie que fuera mi amigo. Slo he tenido conocidos.

En aquellos primeros estaba tan solo que comenc a disfrutarlo, y es realmente una felicidad. De modo que para m no fue una calamidad, sino que demostr ser una bendicin. Comenc a disfrutarlo, y empec a sentirme autosuficiente; no dependa de nadie.

Nunca he estado interesado en los juegos por la sencilla razn que desde mi primera infancia no tena forma de jugar; no tena con quin hacerlo. Todava me puedo ver en aquellos primeros aos, simplemente sentado. Nuestra casa estaba en un lugar muy hermoso, justo enfrente de un lago. Durante kilmetros a lo lejos, el lago Y era tan hermoso y tan silencioso! Slo de vez en cuando se poda ver una fila de cigeas blancas volando, o llamando a su pareja, yla paz se vea alterada; por otra parte, era un lugar casi perfecto para la meditacin. Y cuando la llamada enamorada de un pjaro alteraba la paz despus de aquella llamada la paz se haca ms profunda.

El lago estaba lleno de flores de loto, y yo me sentaba durante horas tan feliz conmigo mismo, como si el mundo no importara: las flores de loto, las cigeas blancas, y el silencio

Y mis abuelos se dieron cuenta de una cosa: de que disfrutaba de mi soledad. Haban visto que no tena deseos de ir a la aldea y encontrarme o hablar con alguien. Incluso si ellos queran hablar mis respuestas eran s o no; tampoco estaba interesado en hablar. Se dieron cuenta de que disfrutaba de mi soledad y de que su obligacin sagrada era no molestarme.

Por eso durante siete aos continuamente nadie trat de corromper mi inocencia; no haba nadie. Aquellos tres ancianos que vivan en la casa, el criado y mis abuelos, trataron de todas las maneras posibles que nadie me molestase. De hecho, mientras creca, me comenc a sentir un poco avergonzado de que por mi causa no pudieran hablar, no pudieran ser normales como lo estodo el mundo. Sucede con los nios que les dices: Estate callado porque tu padre est pensando, tu abuelo est descansando. Estate callado, sintate en silencio. En mi infancia sucedi lo contrario. Ahora no puedo responder el por qu y ni cmo; simplemente sucedi. El mrito no me corresponde.

Aquellos tres ancianos estaban continuamente hacindose seales entre ellos: No le molestes, est disfrutando tanto .Y comenzaron a amar mi silencio.

El silencio tiene su vibracin; es contagioso, particularmente el silencio no impuesto de un nio, que no se debe a que le ests diciendo: Te pegar si molestas o haces ruido. No, eso no es silencio. Eso no crear la vibracin gozosa de la que estoy hablando, cuando un nio est en silencio l solo, disfrutando sin ninguna razn; su alegra no tiene causa. Eso crea grandes ondas a su alrededor.

Por eso no fue slo una coincidencia el que durante siete aos no me molestaran, nadie me rega para prepararme para el mundo de los negocios, la poltica, la diplomacia. Mis abuelos estaban ms interesados en dejarme tan natural como fuera posible; en especial mi abuela. Ella es una de las causas -estas pequeas cosas afectan a todos los patrones de tu vida-, ella es una de las causas de mi respeto por todo el mundo femenino. Era una mujer sencilla, sin educacin, pero inmensamente sensitiva. Ella dej claro a mi abuelo y a su criado: -Todos nosotros hemos vivido un cierto tipo de vida que no nos ha conducido a ningn lugar. Estamos ms vacos que nunca, y ahora la muerte se est cercando.

Ella insisti:

-Dejemos que este nio no sea influido por nosotros. Qu influencia podemos darle? Slo podemos hacerle como nosotros, y nosotros no somos nada. Dmosle la oportunidad de ser l mismo.

Mi abuelo -les escuchaba discutir cuando pensaban que yo estaba dormido- le sola decir:

-Me ests diciendo que haga esto y lo otro; pero l es hijo de otra persona, y ms pronto o ms tarde tendr que volver con sus padres. Qu dirn?, No le has enseado ningunos modales, ninguna etiqueta, es absolutamente salvaje.

Ella dijo:

-No te preocupes por eso. En todo el mundo todos son civilizados, tienen modales, etiqueta, pero, cul es el beneficio? T eres muy civilizado. Qu has conseguido con eso? Como mucho se enfadarn con nosotros. Y qu? Deja que se enfaden. No nos pueden hacer dao, y en ese momento el nio ser lo suficientemente fuerte para que no puedan cambiar el curso desu vida.

Le estoy inmensamente agradecido a esa anciana. Mi abuelo estaba preocupado una y otra vez de que ms de que ms pronto o ms tarde iba a ser el responsable:

-Me dirn, Te dejamos a nuestro hijo y t no le has enseado nada.

Mi abuela no consinti ni siquiera un tutor. Haba un hombre en la aldea que al menos poda ensearme los principios del lenguaje, matemticas, un poco de geografa. Estaba educado slo hasta el cuarto grado -el cuarto grado inferior, as se llamaba la educacin primaria en lndia- pero era la persona ms educada del pueblo. Mi abuelo lo intent:

-l puede venir y ensearte. Por lo menos conocer el alfabeto, algo de matemticas, de modo que cuando regrese con sus padres no dirn que ha desperdiciado siete aos por completo.

Pero mi abuela dijo:

-Djales que hagan lo que quieran despus de los siete aos. Durante siete aos l tiene que desarrollar su ser natural, y nosotros no vamos a interferir.

Y su argumento siempre era:

-T te sabes el alfabeto, y qu? Sabes matemticas, y qu? Has ganado un poco de dinero; quieres que l tambin que l gane tambin un poco de dinero y viva igual que t?

Eso era suficiente para tener callado al anciano. Qu hacer? Estaba metido en un lo porque no poda discutir, y saba que le haran responsable a l, no a ella, porque mi padre le preguntara:

-Qu has hecho?

Y de hecho hubiera ocurrido eso, pero afortunadamente l se muri antes de que mi padre pudiera preguntrselo.

Ms tarde mi padre siempre estaba diciendo:

-Ese viejo es el responsable, ha malcriado al nio.

Pero ahora yo ya era lo bastante fuerte, y se lo dej muy claro:

-Delante de m nunca digas ni una sola palabra en contra de mi abuelo materno. l ha evitado que me malcriaras; realmente ests enfadado por eso. Pero tienes otros hijos; malcralos a ellos. Y al final veremos quin es el malcriado.

l tuvo ms hijos, y siguieron llegando cada vez ms nios. Yo le sola tomar el pelo:

-Ten un hijo ms, ten una docena. Once hijos? La gente pregunta, Cuntos hijos? Once no parece correcto; una docena hace mejor impresin. -y aos ms tarde le sola decir:

-Sigues malcriando a tus hijos; yo soy salvaje, y seguir siendo salvaje.

-De alguna manera he permanecido fuera de las garras de la civilizacin.

Mi abuelo, el padre de mi madre, era un hombre generoso. Era pobre, pero rico en su generosidad. Le daba a todo el mundo todo lo que tena. Aprend de l el arte de dar; nunca le vi decir que no a ningn mendigo ni a nadie.

Al padre de mi madre le llamaba nana; esa es la forma de llamar al padre de tu madre en la India. A la madre de tu madre se le llama nani. Yo le sola preguntar a mi abuelo: Nana, dnde conseguiste una esposa tan bella?. Sus facciones no eran indias, pareca griega, y era una mujer fuerte, muy fuerte. Mi nana no tena ms de cincuenta aos cuando muri. Mi abuela vivi hasta los ochenta y todava estaba llena de salud. Ni siquiera entonces pens nadie que se fuera a morir. Yo le promet una cosa, que cuando ella se muriera vendra. Y sa fue mi ltima visita a la familia; muri en 1970. Tuve que cumplir mi promesa.

Durante mis primeros aos consider a mi nani; como mi madre; sos son los aos en los que uno crece. Mi propia madre lleg despus; yo ya haba crecido, ya estaba hecho a un cierto estilo. Y mi abuela me ayud inmensamente. Mi abuelo me quera, pero no pudo ayudarme demasiado. Era muy carioso, pero para poder ayudar hace falta ms; un cierto tipo de fuerza. Siempre estaba asustado de mi abuela. Estaba de alguna forma dominado por su mujer. Pero meam, me ayud, qu poda hacer yo si su mujer le tena dominado? El 99 % de los maridos lo estn, de modo que no importa.

OSHO -VISLUMBRES DE UNA INFANCIA DORADA-

Osho no es un filsofo. Sus palabras no son un intento de llenar nuestras mentes con ms conocimiento. Son un intento de empujamos hacia la experiencia directa de aquello-que-se encuentra-ms-all-de-las-palabras. Son un intento de empujarnos hacia nuestra propia evolucin interna.

El proceso evolutivo es el proceso de desarrollo de la conciencia. Los rboles son ms conscientes que las rocas; los animales son ms conscientes que los rboles; el hombre es ms consciente que los animales; los Budas son ms conscientes que el hombre. La cualidad del Buda, la conciencia del Cristo y la iluminacin apuntan a lo mismo; el florecimiento de la conciencia total. La materia es totalmente inconsciente; un Buda es totalmente consciente. El hombre se encuentra en algn punto intermedio: ni en un extremo ni en el otro. Vive en un estado de limbo. Ya no es un animal, pero an no es un dios. Ya no lo que fue y no an aquello en lo cual se puede transformar.

La evolucin inconsciente finaliza al aparecer el hombre, nos dice Osho, y la evolucin consciente comienza. Pero la evolucin consciente no comienza necesariamente con cada hombre en particular. Comienza slo si eliges que as sea.

La vida significa movimiento. Es imposible permanecer donde estamos. O evolucionamos hacia un nivel de conciencia ms elevado o bien retrocedemos. Nosotros elegimos. No podemos no-elegir. Aun el no elegir representa una sutil eleccin. La mayora de las personas busca el olvido: un regreso a la inconciencia. Con ese objetivo, se valen del alcohol y las drogas, del trabajo, del sexo, de la estimulacin sensorial. Slo unos pocos deciden emprender el camino hacia un nivel de conciencia ms elevado.

Osho toma el relevo all donde la psicologa occidental se detiene. Va ms all de Freud, ms all de Jung, ms all de las nuevas comprensiones del movimiento del potencial humano. Si la psicologa de Freud es una psicologa de la patologa y la psicologa de Maslow es una psicologa del nombre sano, la psicologa de Osho es una psicologa de la iluminacin, de la cualidad del Buda. Osho no es slo un maestro iluminado; es tambin un maestro de psicologa. El remueve los estratos de nuestro ser revelando las profundidades que permanecen escondidas en nuestro interior. Comienza desde lo fsico y avanza paso a paso hacia lo trascendental. Comienza desde lo conocido y avanza hacia lo incognoscible. Comienza desde donde nos encontramos ahora, y nos lleva a donde podemos llegar. En el Oriente, nos dice, no es cuestin de psicologa; es cuestin de ser. No es cuestin de salud mental. Ms bien es cuestin de crecimiento espiritual. No es cuestin de lo que haces, sino de lo que eres.

De lo que Osho habla en estos discursos es, nada menos, de la creacin de un hombre nuevo. Todo su esfuerzo se centra en crear un clima en el cual la cualidad del Buda pueda comenzar a florecer. Para que eso ocurra, nos dice, debemos aceptar al hombre en su totalidad. No debemos negar ni lo racional ni lo irracional; ni el intelecto ni las emociones; ni lo cientfico ni lo religioso. El hombre debe seguir fluyendo, debe ser capaz de movilizarse de un polo al otro. La mente debe ser entrenada de un modo lgico y racional, nos dice, pero, simultneamente, debe tambin ser entrenada en la meditacin irracional (no racional). La razn debe ser entrenada al mismo tiempo que las emociones. La duda debe estar ah, pero tambin la fe No evoluciona ni el que ha negado lo irracional ni el que ha negado lo racional. No puedes crecer, a menos que crezcas en forma total.

Osho no es un filsofo. Sus palabras no son un intento de llenar nuestras mentes con ms conocimiento. Son un intento de empujarnos hacia la experiencia directa de aquello-que-se encuentra-ms-all-de-las-palabras. Son un intento de empujarnos hacia nuestra propia evolucin interna. Hacia la realizacin ltima de nuestro potencial. El potencial de nuestra semilla.

Ma Satya Bharti

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Osho | El Silencio del Buddha

Osho est un mystique contemporain qui apporte la sagesse des temps anciens en rponse aux questions des hommes et des femmes d'aujourd'hui. Il nous claire sur l'essence de toutes les traditions religieuses et spirituelles : soufisme, bouddhisme, Tantra, Tao, Yoga, Zen, hindouisme, christianisme, hassidisme...

Osho est un iconoclaste qui propose une vision nouvelle de l'homme et c'est ce mlange trange qui fait de lui peut-tre un des matres spirituels d'aujourd'hui!

Il est la fois un matre zen, soufi et tantrique.

Matre zen, car il choque et dtruit toutes nos croyances et nos conditionnements ! Ses centaines de discours sur des thmes aussi varis que la mditation, les motions, le zen, le sexe, la mort, la politique, l'amour, l'ducation, la science, les religions ou la qute spirituelle nous obligent nous regarder nous-mme et faire confiance notre propre intuition et intelligence plutt que de suivre une croyance, une idologie ou juste des habitudes. Il insiste : " Doutez et trouvez votre voie par vous-mme ! ".

Matre soufi, car il nous rappelle constamment que la mditation ne peut se sparer de l'ouverture du Cur et que la vie est une clbration, une danse. Vous avez oubli de commencer vivre ! L'homme moderne est devenu tellement srieux. Redevenez des soufis... riez, dansez et profitez de la vie !

Matre de Tantra, car il intgre le corps et le sexe dans la vision de la spiritualit : "vivez votre sexualit !", "toutes les religions y compris le christianisme rpriment votre sexualit" et "je suis contre toutes formes de rpressions car elles mnent toutes la perversion..." et inversement, il nous met en garde contre l'excs contraire, une sexualit sans amour et il suggre l'homme et la femme de faire voluer le sexe, l'amour et la mditation par le Tantra.

Selon Osho, seul l'homme riche intrieurement et extrieurement peut tre heureux et symboliser un espoir pour un changement sur cette plante. Le nouvel homme se doit d'tre un Zorba le bouddha nous dit-il, zorba reprsentant la terre, le bon-vivant et la joie de vivre et Bouddha reprsentant la conscience, la mditation et la sagesse.

Pour cela, il a cr des mthodes comme les mditations actives et la Mystic Rose qui permettent de relaxer, de changer rapidement, et de vivre pleinement. Et il insiste aussi sur la thrapie : "Quelques groupes de thrapie peuvent vous prparer la mditation."

Osho a quitt son corps en 1990 et ses discours sont aujourd'hui publis dans plus de six cents ouvrages et en cinquante langues et semblent intresser des populations trs diffrentes : aux USA, Europe mais aussi en Inde, au Japon, en Iran, en Russie, en Chine, etc...

Son centre de mditation en Inde continue aujourd'hui d'tre un des plus grands centres de croissance spirituelle au monde, attirant des milliers de visiteurs internationaux venant participer des programmes de mditation, de thrapies, de travail corporel et de crativit artistique.

Vido d'un extrait de discours d'Osho avec traduction en franais sous-titre. Choisissez French (France) au lieu de English

Pour en savoir plus sur Osho naviguez sur les pages suivantes : - Sa vision

- Mditations Actives

- Thrapies Mditatives

- Ses livres

- Centre international de mditation

- Ils parlent d'Osho...

> Accueil meditationfrance

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OSHO liens - meditationfrance.com

Rajneesh Born 11 December 1931 Kuchwada Village, Bareli Tehsil, Raisen Distt. Bhopal State, British India (modern day Madhya Pradesh, India) Died 19 January 1990 (aged 58) Pune, Maharashtra, India Nationality Indian Field Spirituality Movement Jivan Jagruti Andolan; Neo-sannyas Works Many books, audio and video tapes (exact number not known) Influenced by Zen Buddhism, Tantra, Sufism, Samkhya, Krishna, Gautama Buddha, Mahavira, Bodhidharma, Lao Tzu, Gorakhnath, Guru Nanak, Kabir, Gurdjieff, Krishnamurti

Rajneesh (11 December 1931 19 January 1990) was an Indian mystic, guru, and spiritual teacher. His international following has continued after his death. Rajneesh was born Chandra Mohan Jain; he was known as the Bhagwan Shree Rajneesh during the 1970s and 1980s, and finally as Osho in the last year of his life.

He was born in a small village in the Narsinghpur District of Madhya Pradesh state in north India. He spent most of his childhood with his maternal grandparents, which he later mentioned as "the blessing in his life" for its carefree environment.

He entered college at his age of nineteen. Asked by the principal to leave the college, he transferred to D.N. Jain College and completed his B.A. in philosophy in 1955. After obtaining his M.A. in philosophy in University of Sagar in 1957, he started teaching at Raipur Sanskrit College and became a professor at Jabalpur University in 1960. While teaching at colleges, he became known as a public speaker.

As a professor of philosophy, he traveled throughout India in the 1960s as a public speaker. He was a critic of socialism, Mahatma Gandhi, and other stalwarts of Indian politics, including institutionalised religions. He advocated a more open attitude towards sexuality: so the press called him a "sex guru".[1] In 1970, he settled for a time in Bombay initiating disciples, known as neo-sannyasins, and expanded his spirutal teaching and work. In his discourses, he reinterpreted writings of religious traditions, mystics, and philosophers from around the world. Moving to Poona in 1974,[2] he established an ashram that attracted increasing numbers of Westerners.

The Poona ashram was by all accounts an exciting and intense place to be, with an emotionally charged, madhouse-carnival atmosphere.[3][4][5] The day began at 6:00 a.m. with Dynamic Meditation.[6][7] From 8:00 a.m., Osho gave a 60- to 90-minute spontaneous lecture in the ashram's "Buddha Hall" auditorium, commenting on religious writings or answering questions from visitors and disciples.[3][7] Until 1981, lecture series held in Hindi alternated with series held in English. During the day, various meditations and therapies took place, whose intensity was ascribed to the spiritual energy of Osho's "buddhafield".[4] In evening darshans, Osho conversed with individual disciples or visitors and initiated disciples ("gave sannyas").[3][7]

The ashram offered therapies derived from the Human Potential Movement to its Western audience and made news in India and abroad, chiefly because of its permissive climate and Osho's provocative lectures. By the end of the 1970s, there were mounting tensions with the Indian government and the surrounding society.

A situation rose when Rajneesh entered a three-and-a-half-year period of self-imposed public silence on 10 April 1981. He occupied himself with satsangssilent sitting with music and readings from spiritual works, and gave no discourses.[7][1] Around the same time, Ma Anand Sheela replaced Ma Yoga Laxmi as Osho's secretary.[5]

Later in 1981 Osho moved to the United States, and his followers established a community, later known as Rajneeshpuram, in the state of Oregon. Within a year, the leadership of the commune became embroiled in a conflict with local residents, primarily over land use, which was marked by hostility on both sides. Osho lived in a trailer next to a covered swimming pool and other amenities. He did not lecture and only saw most of the residents when, daily, he would slowly drive past them as they stood by the road. He gained public notoriety for the many Rolls-Royces bought for his use, eventually numbering 93 vehicles.[8][9] This made him the largest single owner of the cars in the world.[10]

Ma Anand Sheela (born Sheela Ambatal Patel, 28 December 1949) was Osho's personal secretary from 1981 to 1985. On 10 July 1981, she purchased the 64,000-acre (260km2) Big Muddy Ranch to create the Rajneeshpuram, Oregon commune.[11][12] She was the main manager and spokesperson. She carried a .357 Magnum handgun, and created a Rajneeshpuram police force armed with Uzi submachine guns and a Jeep-mounted .30-calibre machinegun.[13][14] It was under Sheela's influence that Rajneesh decided to travel to the United States and begin an ashram there.[12]

While at Rajneeshpuram, Rajneesh depended on Sheela to manage the organisation.[12] She was seen as Rajneesh's principal aide, and as second-in-command of the organisation. She was also president of Rajneesh Foundation International. The two of them met each day in private to go over significant matters for the group.[12]

Sheela ran the operations of virtually all of the sub-groups under Rajneesh's movement, as well as Rajneeshpuram itself.[12] Rancho Rajneesh was administered through the inner circle of followers managed by Sheela.[12] She made decisions for the organisation in meetings with followers in her own private living space.[12] In addition, Sheela would make decisions for the organisation by herself or after meeting with Rajneesh.[12] Those followers of Rajneesh that did not abide by her rulings risked being kicked out of Rajneeshpuram.[12] According to Bioterrorism and Biocrimes, "This peculiar decision-making style had a significant impact on the group's move to employ biological agents".[12]

The Oregon commune collapsed in 1985 when Rajneesh revealed that the commune leadership had committed a number of serious crimes, including a 1984 bioterror attack (food contamination) on the citizens of The Dalles, Oregon.[15] He was arrested shortly afterwards and charged with immigration violations, and was deported from the United States in accordance with a plea bargain.[16][17][18]

Ma Anand Sheela was sentenced to three concurrent 20 year prison sentences, for assault, attempted murder, telephone tapping, immigration fraud and product tampering.[19] She served 29 months before being released on parole.[20] Upon release, she left immediately for Switzerland, where she now manages two nursing homes.

Twenty-one countries denied him entry, causing Osho to travel the world before returning to Poona, where he died in 1990. His ashram is today known as the Osho International Meditation Resort. His teachings emphasised the importance of meditation, awareness, love, celebration, courage, creativity and humourqualities that he viewed as being suppressed by adherence to static belief systems, religious tradition and socialisation. Osho's teachings have had an impact on Western New Age thought,[21][22]p177 and their popularity has increased since his death.[23][22]p182

One of his strong hopes was creating what he called "new man", who embodies characteristics of Gautama Buddha and Zorba the Greek [24] at the same time. Through this concept, Rajneesh tried to reject neither science nor spirituality, but embrace them both. According to him, New man is not subject to ones sex and does not belong to institutions such as family, political ideologies, or religions.

Many books of his teachings were published. They followed a pattern: he would give talks, they would be recorded. The tapes would be worked up into a typed manuscript by some of his followers. The manuscripts would be published, at first in India, and without ISBN numbers, so they were at first bought by his admirers. Later some of the best were reprinted in the West. His talks covered a wide range of religions and philosophies. The total number of books is not known, but it was certainly more than 30.[25]

listed without dates:

Excerpt from:
Bhagwan Shree Rajneesh - Simple English Wikipedia, the free ...

I believe and trust absolutely in existence. If there is any truth in what I am saying, it will survive. I will remain a source of inspiration. I want people to know themselves, not to be according to someone else, and the way is meditation. Osho

Osho International Foundationlooks back onto a record breaking year 2015 with 484newlysigned publishing agreements, more than one license for every day of the year, an impressive resultand especially remarkable in times which are difficult for publishers in a dramatically changinglandscape in the international publishing world.

At multiple internationalBook Fairs in New York, London, Frankfurt, Bologna, Rio, Seoul and others, representatives of the Foundationhadopportunities to meet with many of Osho Internationals publishers and literary agentswhoshared that books by Osho continue to be and grow in demand, especially with a new and young reader generation, including also celebrities like Willow and Jaden Smith or British actress Emma Watson.

During 2015 licenses in 42different languages have been signed or renewed and works byOsho are now available in more than60 languages around the globe with more than 200 publishing houses, including Penguin Random House in several countries and St. Martins Press/Macmillan in New York.Just in Spanish language alone Osho books are published by13 different Spanish language publishing houses. Burmese was the latest new language joining the growing Osho International language list.

During 2015 the number of Osho books published in Turkey grew to 101, in Russia currently 156 Osho titles are in print, topped by Italian and Spanish editions with more than 200 individual books available in the market.Spanish literary agent Luis Martin Santos, representingthe foundations titles to Spanish language publishers has moved Osho in 2015 significantly into the digital domain with growing numbers of eBooks, a license for Osho Talks to a Spanish Television channel and multiple OSHO Collections, series of books published and distributed by national newspapers in South America.

A generational change of editors in many international publishing houses shows that Osho is well known to a younger generation which embracesOshos rebellious spirit and spiritually provocative philosophy. Many editores shared that in these times of crisis and uncertainty Osho is a very appreciated author with a life affirmative message, something appreciated by everybody, young and old.

It becomes increasingly apparent that Oshos books have a miraculous influence in Russia, inspiring people to make profound changes in their own lives and attitudes. Peter Lisovsky, Publisher, VES PUBLISHING HOUSE, St. Petersburg

The more than 120meetings during the year 2015 turned into a record number of publishing agreements. Most publishers expressed their interest to increase the number of Osho titles in their programs. Oshos books are long term sellers and have record re-print editions.

Osho who is know all over the world for his introduction of active meditations, especially his OSHO Dynamic Meditation, has also a perhaps not so much knowpolitical and socially revolutionary aspect to his work which surprised many agents, publishers and editors when we presented two new books for 2016 which were emphaticallyembraced.

The expansion of Oshos work into the digital and social media world has been dramatic in 2015. OSHO Facebook pages have more than 4.5 millions Osho fans in multiple languages and individual postings can reach more than 2 million people in no time. Video views on Osho Internationals YouTube channel increased by 66% in 2015 and we sawa large expansion in sales of eBooks by Osho.

A licensing deal with Amazon owned audiobook company Audible.com brings now Oshos original talks to millions of new people through theire web site and as well to iTunes.

For us here at Osho International it is simply fascinating to see how 25 years after Oshos departure his books, videos, and audios are in higher demand and more popular and more available than ever during his lifetime. Today these books meet a more and more understanding readership and audiences, as he had predicted.OSHOAuthor Page at Amazon.com.

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From Beyond the Frontier of the Mind by Osho

The first thing to be understood is what ego is. A child is born. A child is born without any knowledge, any consciousness of his own self. And when a child is born the first thing he becomes aware of is not himself; the first thing he becomes aware of is the other. It is natural, because the eyes open outwards, the hands touch others, the ears listen to others, the tongue tastes food and the nose smells the outside. All these senses open outwards.

That is what birth means. Birth means coming into this world, the world of the outside. So when a child is born, he is born into this world. He opens his eyes, sees others. 'Other' means the thou. He becomes aware of the mother first. Then, by and by, he becomes aware of his own body. That too is the other, that too belongs to the world. He is hungry and he feels the body; his need is satisfied, he forgets the body.

This is how a child grows. First he becomes aware of you, thou, other, and then by and by, in contrast to you, thou, he becomes aware of himself.

This awareness is a reflected awareness. He is not aware of who he is. He is simply aware of the mother and what she thinks about him. If she smiles, if she appreciates the child, if she says, "You are beautiful," if she hugs and kisses him, the child feels good about himself. Now an ego is born.

Through appreciation, love, care, he feels he is good, he feels he is valuable, he feels he has some significance.

A center is born.

But this center is a reflected center. It is not his real being. He does not know who he is; he simply knows what others think about him. And this is the ego: the reflection, what others think. If nobody thinks that he is of any use, nobody appreciates him, nobody smiles, then too an ego is born: an ill ego; sad, rejected, like a wound; feeling inferior, worthless. This too is the ego. This too is a reflection.

First the mother - and mother means the world in the beginning. Then others will join the mother, and the world goes on growing. And the more the world grows, the more complex the ego becomes, because many others' opinions are reflected.

The ego is an accumulated phenomenon, a by-product of living with others. If a child lives totally alone, he will never come to grow an ego. But that is not going to help. He will remain like an animal. That doesn't mean that he will come to know the real self, no.

The real can be known only through the false, so the ego is a must. One has to pass through it. It is a discipline. The real can be known only through the illusion. You cannot know the truth directly. First you have to know that which is not true. First you have to encounter the untrue. Through that encounter you become capable of knowing the truth. If you know the false as the false, truth will dawn upon you.

Ego is a need; it is a social need, it is a social by-product. The society means all that is around you - not you, but all that is around you. All, minus you, is the society. And everybody reflects. You will go to school and the teacher will reflect who you are. You will be in friendship with other children and they will reflect who you are. By and by, everybody is adding to your ego, and everybody is trying to modify it in such a way that you don't become a problem to the society.

They are not concerned with you.

They are concerned with the society.

Society is concerned with itself, and that's how it should be.

They are not concerned that you should become a self-knower. They are concerned that you should become an efficient part in the mechanism of the society. You should fit into the pattern. So they are trying to give you an ego that fits with the society. They teach you morality. Morality means giving you an ego which will fit with the society. If you are immoral, you will always be a misfit somewhere or other. That's why we put criminals in the prisons - not that they have done something wrong, not that by putting them in the prisons we are going to improve them, no. They simply don't fit. They are troublemakers. They have certain types of egos of which the society doesn't approve. If the society approves, everything is good.

One man kills somebody - he is a murderer.

And the same man in wartime kills thousands - he becomes a great hero. The society is not bothered by a murder, but the murder should be commited for the society - then it is okay. The society doesn't bother about morality.

Morality means only that you should fit with the society.

If the society is at war, then the morality changes.

If the society is at peace, then there is a different morality.

Morality is a social politics. It is diplomacy. And each child has to be brought up in such a way that he fits into the society, that's all. Because society is interested in efficient members. Society is not interested that you should attain to self-knowledge.

The society creates an ego because the ego can be controlled and manipulated. The self can never be controlled or manipulated. Nobody has ever heard of the society controlling a self - not possible.

And the child needs a center; the child is completely unaware of his own center. The society gives him a center and the child is by and by convinced that this is his center, the ego that society gives.

A child comes back to his home - if he has come first in his class, the whole family is happy. You hug and kiss him, and you take the child on your shoulders and dance and you say, "What a beautiful child! You are a pride to us." You are giving him an ego, a subtle ego. And if the child comes home dejected, unsuccessful, a failure - he couldn't pass, or he has just been on the back bench - then nobody appreciates him and the child feels rejected. He will try harder next time, because the center feels shaken.

Ego is always shaken, always in search of food, that somebody should appreciate it. That's why you continuously ask for attention.

You get the idea of who you are from others.

It is not a direct experience.

It is from others that you get the idea of who you are. They shape your center. This center is false, because you carry your real center. That is nobody's business. Nobody shapes it.

You come with it.

You are born with it.

So you have two centers. One center you come with, which is given by existence itself. That is the self. And the other center, which is created by the society, is the ego. It is a false thing - and it is a very great trick. Through the ego the society is controlling you. You have to behave in a certain way, because only then does the society appreciate you. You have to walk in a certain way; you have to laugh in a certain way; you have to follow certain manners, a morality, a code. Only then will the society appreciate you, and if it doesn't, you ego will be shaken. And when the ego is shaken, you don't know where you are, who you are.

The others have given you the idea.

That idea is the ego.

Try to understand it as deeply as possible, because this has to be thrown. And unless you throw it you will never be able to attain to the self. Because you are addicted to the center, you cannot move, and you cannot look at the self.

And remember, there is going to be an interim period, an interval, when the ego will be shattered, when you will not know who you are, when you will not know where you are going, when all boundaries will melt.

You will simply be confused, a chaos.

Because of this chaos, you are afraid to lose the ego. But it has to be so. One has to pass through the chaos before one attains to the real center.

And if you are daring, the period will be small.

If you are afraid, and you again fall back to the ego, and you again start arranging it, then it can be very, very long; many lives can be wasted.

I have heard: One small child was visiting his grandparents. He was just four years old. In the night when the grandmother was putting him to sleep, he suddenly started crying and weeping and said, "I want to go home. I am afraid of darkness." But the grandmother said, "I know well that at home also you sleep in the dark; I have never seen a light on. So why are you afraid here?" The boy said, "Yes, that's right - but that is MY darkness." This darkness is completely unknown.

Even with darkness you feel, "This is MINE."

Outside - an unknown darkness.

With the ego you feel, "This is MY darkness."

It may be troublesome, maybe it creates many miseries, but still mine. Something to hold to, something to cling to, something underneath the feet; you are not in a vacuum, not in an emptiness. You may be miserable, but at least you ARE. Even being miserable gives you a feeling of 'I am'. Moving from it, fear takes over; you start feeling afraid of the unknown darkness and chaos - because society has managed to clear a small part of your being.

It is just like going to a forest. You make a little clearing, you clear a little ground; you make fencing, you make a small hut; you make a small garden, a lawn, and you are okay. Beyond your fence - the forest, the wild. Here everything is okay; you have planned everything. This is how it has happened.

Society has made a little clearing in your consciousness. It has cleaned just a little part completely, fenced it. Everything is okay there. That's what all your universities are doing. The whole culture and conditioning is just to clear a part so that you can feel at home there.

And then you become afraid.

Beyond the fence there is danger.

Beyond the fence you are, as within the fence you are - and your conscious mind is just one part, one-tenth of your whole being. Nine-tenths is waiting in the darkness. And in that nine-tenths, somewhere your real center is hidden.

One has to be daring, courageous.

One has to take a step into the unknown.

For a while all boundaries will be lost.

For a while you will feel dizzy.

For a while, you will feel very afraid and shaken, as if an earthquake has happened. But if you are courageous and you don't go backwards, if you don't fall back to the ego and you go on and on, there is a hidden center within you that you have been carrying for many lives.

That is your soul, the self.

Once you come near it, everything changes, everything settles again. But now this settling is not done by the society. Now everything becomes a cosmos, not a chaos; a new order arises.

But this is no longer the order of the society - it is the very order of existence itself.

It is what Buddha calls Dhamma, Lao Tzu calls Tao, Heraclitus calls Logos. It is not man-made. It is the VERY order of existence itself. Then everything is suddenly beautiful again, and for the first time really beautiful, because man-made things cannot be beautiful. At the most you can hide the ugliness of them, that's all. You can decorate them, but they can never be beautiful.

The difference is just like the difference between a real flower and a plastic or paper flower. The ego is a plastic flower - dead. It just looks like a flower, it is not a flower. You cannot really call it a flower. Even linguistically to call it a flower is wrong, because a flower is something which flowers. And this plastic thing is just a thing, not a flowering. It is dead. There is no life in it.

You have a flowering center within. That's why Hindus call it a lotus - it is a flowering. They call it the one-thousand-petaled-lotus. One thousand means infinite petals. And it goes on flowering, it never stops, it never dies.

But you are satisfied with a plastic ego.

There are some reasons why you are satisfied. With a dead thing, there are many conveniences. One is that a dead thing never dies. It cannot - it was never alive. So you can have plastic flowers, they are good in a way. They are permanent; they are not eternal, but they are permanent.

The real flower outside in the garden is eternal, but not permanent. And the eternal has its own way of being eternal. The way of the eternal is to be born again and again and to die. Through death it refreshes itself, rejuvenates itself.

To us it appears that the flower has died - it never dies.

It simply changes bodies, so it is ever fresh.

It leaves the old body, it enters a new body. It flowers somewhere else; it goes on flowering.

But we cannot see the continuity because the continuity is invisible. We see only one flower, another flower; we never see the continuity.

It is the same flower which flowered yesterday.

It is the same sun, but in a different garb.

The ego has a certain quality - it is dead. It is a plastic thing. And it is very easy to get it, because others give it. You need not seek it, there is no search involved. That's why unless you become a seeker after the unknown, you have not yet become an individual. You are just a part of the crowd. You are just a mob.

When you don't have a real center, how can you be an individual?

The ego is not individual. Ego is a social phenomenon - it is society, its not you. But it gives you a function in the society, a hierarchy in the society. And if you remain satisfied with it, you will miss the whole opportunity of finding the self.

And that's why you are so miserable.

With a plastic life, how can you be happy?

With a false life, how can you be ecstatic and blissful? And then this ego creates many miseries, millions of them.

You cannot see, because it is your own darkness. You are attuned to it.

Have you ever noticed that all types of miseries enter through the ego? It cannot make you blissful; it can only make you miserable.

Ego is hell.

Whenever you suffer, just try to watch and analyze, and you will find, somewhere the ego is the cause of it. And the ego goes on finding causes to suffer.

You are an egoist, as everyone is. Some are very gross, just on the surface, and they are not so difficult. Some are very subtle, deep down, and they are the real problems.

This ego comes continuously in conflict with others because every ego is so unconfident about itself. Is has to be - it is a false thing. When you don't have anything in your hand and you just think that something is there, then there will be a problem.

If somebody says, "There is nothing," immediately the fight will start, because you also feel that there is nothing. The other makes you aware of the fact.

Ego is false, it is nothing.

That you also know.

How can you miss knowing it? It is impossible! A conscious being - how can he miss knowing that this ego is just false? And then others say that there is nothing - and whenever the others say that there is nothing they hit a wound, they say a truth - and nothing hits like the truth.

You have to defend, because if you don't defend, if you don't become defensive, then where will you be?

You will be lost.

The identity will be broken.

So you have to defend and fight - that is the clash.

A man who attains to the self is never in any clash. Others may come and clash with him, but he is never in clash with anybody.

It happened that one Zen master was passing through a street. A man came running and hit him hard. The master fell down. Then he got up and started to walk in the same direction in which he was going before, not even looking back.

A disciple was with the master. He was simply shocked. He said, "Who is this man? What is this? If one lives in such a way, then anybody can come and kill you. And you have not even looked at that person, who he is, and why he did it."

The master said, "That is his problem, not mine."

You can clash with an enlightened man, but that is your problem, not his. And if you are hurt in that clash, that too is your own problem. He cannot hurt you. And it is like knocking against a wall - you will be hurt, but the wall has not hurt you.

The ego is always looking for some trouble. Why? Because if nobody pays attention to you, the ego feels hungry.

It lives on attention.

So even if somebody is fighting and angry with you, that too is good because at least the attention is paid. If somebody loves, it is okay. If somebody is not loving you, then even anger will be good. At least the attention will come to you. But if nobody is paying any attention to you, nobody thinks that you are somebody important, significant, then how will you feed your ego?

Other's attention is needed.

In millions of ways you attract the attention of others; you dress in a certain way, you try to look beautiful, you behave, you become very polite, you change. When you feel what type of situation is there, you immediately change so that people pay attention to you.

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Ego the False Center by Osho - Deoxy