---
section: Library
booktitle: "Snap Your Fingers, Slap Your Face and Wake Up!"
booktype: "Diaries"
bookcode: "WAKEUP"
dategiven: "16 June 1979 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #13"
chaptertitle: "None"
acode: "7906165"
shorttitle: "WAKEUP13"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Snap Your Fingers, Slap Your Face and Wake Up!: Chapter #13"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
<!--This file is automatically generated. Do not edit!-->


Maria Surya. Maria is Hebrew. It is a tremendously significant word; it means rebellion. And it is not just coincidence that Jesus' mother's name is Maria. A man like Jesus can come only out of the womb of revolution. Jesus is a rebel, and only a rebellious mother can give birth to such a child. Maybe the part of her rebellion was that Jesus was born not out of marriage. Maybe he was a child of one of her lovers, but not of the husband. That seems to be more human, more historical, more natural, more possible, more feasible, than the stupid idea of virgin birth.


She must have been a woman of rebellion. And the greatest rebellion that a woman can go through is to have a child out of wedlock. And in those days -- two thousand years have passed -- she must have been a woman of courage, of great determination and will, and certainly a non-conformist. Jesus shows, reflects, the heart of his mother.


There is an ancient proverb almost in all the languages of the world, that the tree is known by the fruit and the mother is known by the child. Jesus is enough proof that Maria was literally rebellion, revolution.


And Surya means the sun. The sun is the symbol of revolution, rebellion. The moon is the symbol of silence, peace. But peace is possible only if the revolution has already happened. Peace is not a pacifist phenomenon and silence is not death. Silence is born out of so many storms, it feeds on storms. Hence the silence that follows the storm is the most beautiful, the most blissful. It has depth, it is not shallow. And it has a music of its own, unheard of, unbearable, but one can feel it. It touches the heart.


The first thing is revolution, rebellion, becoming a non-conformist, living according to one's own light whatsoever the cost, not following the crowd, not becoming a sheep. The moment a person becomes a part of crowd, becomes a sheep, loses humanity, falls below, he is sub-human. And there is no possibility of any higher phenomenon to exist in his life, because for the higher you have to rise higher, you have to climb, you have to become a mountain climber, and the crowd has to be left far behind. Only on the peaks, sunlit peaks of the mountains, where you are utterly alone, the greatest experience of life happens -- call it nirvana, samadhi, God, or whatsoever you will. Then there is silence, great silence.


The moon follows the sun. The moon really reflects the sun. The moon is a transforming force: it transforms the sun energy from hot to cool; it transforms revolution into peace. But first one has to become the sun, only then one can become the moon.

[To an initiate, Osho says:]


Come here. Just raise your hands and close your eyes and feel you are being uplifted, as if your energy is moving upwards, your hands start moving upwards. Even if your body feels being stretched upwards, you feel like rising, standing up, you allow. You just feel being uplifted, going against gravitation.


Anand Burt. Anand means bliss, the ultimate state of consciousness. Bliss is not just happiness; it is going beyond the duality of happiness and unhappiness. It is going beyond all dualities, polar opposites, the negative and the positive, the day and night, summer and winter, birth and death, body and soul. It is going beyond the two and coming to the point where for the first time you feel one. That feeling of oneness is the beginning of bliss. First you feel one within yourself: you are no more divided into body, soul, mind, brain. There is no division; suddenly everything has melted into one organic unity. That is the first glimpse of bliss.


And when you are one within you, the second thing is just around the corner. The second experience is that you suddenly feel that when you are one within you are one without too.Then the stars and the moon and the sun and the rivers and the trees and the people and the birds, they are not separate from you. A very strange experience of oneness with all, that's what bliss is.


And Burt means bright, luminous. Bliss is bright. Bliss has a light inside it; it radiates light. It is the most lightful phenomenon in existence. Without bliss a man lives in darkness. With bliss life takes a turn: darkness starts dissipating and light starts descending more and more and more. And as light comes in, God comes in.


The basic meaning of the word "God" is light. It comes from a Sanskrit root, from the same root from which words like "day" come. "God" also comes from the same root. From the same root comes divine. And strange, but very significant, from the same root comes devil. Devil, divine, God, they all come from the same root. The devil is God standing upside down, that's all -- topsy turvy: God fallen asleep, dreaming a nightmare, that's what devil is. If the devil can be shaken and shocked, can be made alert and aware, the devil disappears, God appears.


And my whole work here is to transform devils into Gods. And the difference is not much; a very thin line divides.

Deva Joy. Deva means divine.


Life has two alternatives. If it moves according to the ultimate law of things, joy arises. One feels blessed, in harmony with existence; that harmony is felt as joy. But one can go against the nature of things. That is man's privilege, prerogative, man's freedom and his anguish too. He is allowed freedom to choose. No other animal can choose; man is the animal who chooses.


And you cannot choose not to choose; choice has to be made. Even if you don't choose something you have chosen. You have chosen the opposite, you have chosen in a negative way. But no other animal has any choice. The dog is born as a dog and will die as a dog; and so is the lion and so is the eagle. They are born as they are going to die; there is not going to be any revolution. Without choice evolution is not possible. Because they cannot go astray -- they cannot come home. Because they cannot do wrong they cannot do right. Because they cannot be Judas they cannot be Jesus.


Man is a very strange animal on the earth: he has choice. That is his determining factor; that's what decides that man is not part of the animal kingdom. There is a rift, unbridgeable.


And hundreds of scientists have been trying to prove for at least one and a half centuries that man has evolved out of the animals; yet the thesis is not proved. In fact more suspicions have arisen lately, and only in textbooks which were written thirty, forty years before does Darwin still seem to be right. Otherwise Darwin is no more thought to be right. And the basic reason why Darwin has not been proved right by recent research is that the missing link is not found. The monkey and man are so different that we need a missing link, an animal who is in between. That has not been found.


Man remains strange, and his strangeness arises out of his freedom: he can choose. He can choose to be with the whole; he can choose to be against the whole. If he chooses to be with the whole, joy arises. If he chooses to be against the whole, then suffering.


My sannyas is nothing but an art: the art of choosing to be with the whole, the art of flowing with the river and not pushing the river, the art of being utterly in tune with the cosmos. And the only thing that one has to sacrifice to learn this art is the ego, because the ego exists through struggle. The ego cannot remain alive if you stop fighting with existence. It exists only in the fight; it is a byproduct of struggle. So ego and misery go together. Ego feeds on misery and cannot allow you easily to drop misery. It clings; it is its very life.


And the art of being with the whole simply means that you disappear as a separate entity. How can you be separate if you are not fighting? -- if you are simply flowing with the river, if you are just a dry leaf in the wind and wherever the wind goes you go -- if it goes to the south you go to south, if it goes to north you go to north; you don't have any private destiny.


The English word "idiot" is very beautiful. It means a person who has a private destiny, some idiocy, idiosyncrasy. The idiot does not mean a fool, not necessarily. He may be a very knowledgeable person. More or less they are very knowledgeable persons -- scholars, pundits, priests, politicians. But one thing is common amongst all of them, that they are idiots, idiots in the sense, literal sense of the word: they have a private goal to achieve. They have to prove something, they have to prove themselves. They are all suffering from inferiority complex, hence the effort to prove.


The man, the really superior man, does not fight. He need not prove -- there is nothing to prove. "The whole is, and I am just a wave in it. One day I am here, another day I am gone. One day I was not there, one day I will not be again. But the whole persists, remains. In the whole I will be always there, I have always been there; but as the whole, not as a person."


The whole art of entering into the world of bliss and joy and benediction is simple: drop the ego.


Once it happened, a king came to see Buddha. He was a great king, so he brought a very very precious diamond. But his wife said, "Buddha has renounced all his own diamonds, palaces, kingdom. He may not like. He may think that you are a fool bringing a stone to him." So the king said, "Then what do you suggest?" She said, "Strange it is, but just this morning in our pond, out of season a lotus has blossomed. We should take the lotus." So the king said, "We will take both. Whichever he wants, we will offer him."


First he offered the diamond, and Buddha said "Drop it!" It was hard for the king to drop it, it was so precious. But when Buddha is saying, and ten thousand monks watching, he had to drop it; reluctantly, but he had to drop it. Then he offered the lotus, and Buddha again said, "Drop it!" Now it was puzzling. The king dropped the lotus also. And then he was standing there with empty hands, and Buddha said, "Drop it!"


One old disciple of Buddha started laughing, madly laughing. And the king said, "I don't understand. What is the joke? -- because I don't have anything now to drop! And why this man is laughing? And his laughter seems relevant, meaningful."


Buddha said, "You ask the old man! He is laughing because he knows. He is laughing because he has dropped." And the old man said, "Sir, when for the first time Buddha said, 'Drop it!' he had not meant the diamond. When the second time he said, 'Drop it!' he had not meant the lotus flower. And when the third time he said, 'Drop it!' he had not meant anything in particular to drop. He was saying, 'You drop the idea of the ego, that you are special, that you are a king, that you are this, that you are that. Drop yourself!' "


Hearing this from that old man -- and that silence of ten thousand people -- and those watchful eyes -- a great insight happened into the king. He dropped to the feet of Buddha and said, "Initiate me, because where can I go now? I have dropped all!" He became a sannyasin.


This is the way to become a sannyasin: dropping the ego, dropping the very idea that "I am."

[To an initiate, Osho says:]


Good! You have been coming so long to me and waiting for this moment so long... but if one waits, the moment comes. All that is needed is a deep, deep trust and patience.


The modern man is lacking in them. He cannot trust, he cannot be patient; he is in a hurry. He wants to do everything immediately. But there are things which grow very slowly. In fact, they take eternity to grow, because they are eternal things; they are not seasonal flowers.


And sannyas is one of those eternal things. It is not a question of one life; it takes lives. Slowly slowly one gets into a totally different kind of vision. It is a change of your total perspective, of your style of life, of your ways of thinking, of your ways of seeing, of your ways even of being.


So be patient. Much is going to happen. The more patient you are, the sooner it can happen. Don't be in a hurry. In hurry things are delayed.


Prem Jim. Prem means love; Jim means that which protects. The full name will mean love protects. And there is no other protection in existence except love. If you love, you are protected. If you love, then you are protected even if you are killed. Jesus is crucified, but he is protected. He dies with a prayerful heart. He dies with a song on his lips, saying "Thy will be done. Thy kingdom come."


Love more and more. Love for no other reason, just for the sheer joy of love. And it protects. It is the only treasure one can trust; it is the only security. And it is the only thing which death cannot destroy.


Anand Amaresh. Anand means bliss; Amaresh means god of immortality. The full name will mean god of bliss and immortality.


That is what one actually is. We are not the body and we are not the mind either. We are that which transcends the body and mind: we are consciousness.


This consciousness can be known only by becoming more and more an observer. Observe your body, observe the processes of your mind, observe your feelings. And the more keen your observation becomes, more penetrating, the more you will become aware that you are the observer and not the observed. And that observer transcends all limitations. That observer will be observing even when you are dying. It will observe death -- death is an object.


Hence Socrates is not worried. Dying he is not afraid, because one thing he has evolved in his own life is a witnessing consciousness. Mansoor being crucified is not shaken a little bit even; he dies laughing. Somebody asked him, "Why you are laughing? You are being killed and tortured!" And Mansoor said, "I am laughing because they are not killing me; they are killing somebody else. They are killing the body, and I am not my body. Just as you are watching Mansoor being killed, I am also watching Mansoor being killed. Why should I be worried? I am the watcher! Ana'l Haq..." The last words on his lips were "I am God."


And that is the truth about everybody else too. We may know, we may not know, but God is our truth.


[A sannyasin, leaving, says: Is there something I should be specially aware of at all?]


One has to be aware of everything; special awareness does not work. One has to be aware of small things, ordinary things -- walking, eating, taking a bath. Either the whole life is special, extraordinary, or the whole life is ordinary.


And awareness has not to be secondary to the object of awareness; the object is irrelevant. use any object, but practice awareness. Don't miss any opportunity to practice it. It is only at a certain intensity that one takes off. It is like hundred degrees' awareness is needed when you can take off the earth, just as water evaporates at hundred degrees, not at ninety-nine degrees, exactly like that.


So make every opportunity an opportunity to be aware, and don't think of any special thing to be aware of. Awareness is the thing. Be aware of everything possible. And slowly slowly it accumulates, it gathers momentum; and then at a certain point you are simply airborn.

[A sannyasin, arriving, says: Everything's already topsy-turvy... ]


Do a few groups, and just be here. And everything that you have asked or would like to ask will disappear on its own accord. Even questions that have not become formulated in the mind will disappear. And I don't have any answer to give you; I only help the questions to dissolve. When the questions are gone, you are the answer. The answer is within you, the answer has not to come from the outside.


So my work is to shatter your questions, to destroy your questions, so you are left in a questionless state. And that state is the opening into the world of truth. That is the door to God.
So just be here and allow me to hammer you as much as I want!
			

> [!info]
> Copyright 1964-1990 Osho (Bhagwan Shree Rajneesh)
>