---
section: Library
booktitle: "Don't Bite My Finger, Look Where I'm Pointing"
booktype: "Diaries"
bookcode: "BITE"
dategiven: "05 March 1978 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #4"
chaptertitle: "None"
acode: "7803055"
shorttitle: "BITE04"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Don't Bite My Finger, Look Where I'm Pointing: Chapter #4"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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Anand means bliss, satta means a teacher -- a teacher of bliss. It is not that you have to teach bliss, but your whole life has to become a teaching. You should live in such a way that even if a stranger passes by he can feel your bliss. That is the real teaching of bliss.


This word 'satta' comes from Buddha; it is his word. He was telling his disciples to live in such a way that their whole life becomes a message of bliss. If somebody looks into your eyes he can read all the scriptures. If somebody touches your hand he can feel what bliss is. If somebody simply sits by the side of you he will feel overwhelmed by something unknown, untasted before. And if a man works consciously, this becomes possible.


In ordinary situations you can watch people. Somebody comes by and you suddenly feel as if you have become sad; his very vibe is saddening. Somebody else comes close by and you feel depleted, as if your energy has been sucked. Later on you feel weakened, you need rest, you feel exhausted, for no visible reason; the man was a drain. And there are people with whom you suddenly feel joyous for no reason at all; they may not have uttered a word. Sometimes just entering in a house -- you have not seen anybody -- you feel joyous; a breeze from the unknown has touched your heart. In that house live people who are blissful; that house has soaked up enough of their vibe. The same happens in other houses where you will feel sad, frightened; you will feel something horrible, something nauseous, is there.


Become alert about these things and start becoming deliberately blissful. When somebody comes, relax for a moment, remember that you have to pulsate in bliss, and pulsate! Just feel blissful, and soon the knack comes. It is a knack; it is not an art; it cannot be taught. But if you go on looking, one day suddenly you stumble upon it. Suddenly you know: this is the way. Suddenly you know that through breathing in a certain way, sitting in a certain way, looking in a certain way, bliss is released.


Now, it happens to everybody differently, that's why it cannot be made an art, it cannot be exact. The way it happens to you may not happen to somebody else, so there is no way to make an exact science of it. Man will always remain beyond science because man is freedom, and science does not allow freedom. With freedom there is no possibility of exactitude. With things science will work, with machines science will work. They are predictable, they don't change and they don't have any individuality. You boil water in India and at one hundred degrees it evaporates; so it does in Tibet, the Tibetan water has no separate existence. So it happens in Japan, so it happens everywhere. The water has a kind of universality, but not individuality. Man is individual, individuality is his very core. That is his beauty, his grandeur; and it is because of freedom.


So I cannot say exactly how you will be able to do it, but I can say this much, that if you consciously watch soon you will stumble upon the key. It is within you, you just have to grope for it. And once you have found the key, try to be blissful as much as you can; the more blissful you become, the more will be coming to you.


Jesus has said, 'If you have, more shall be given to you. If you don't have, even that which you have will be taken away.' It is an absurd statement but is of tremendous significance. I consider it one of the most profound statements ever made by any man in the world: If you have, more will be given to you....


So just start creating a little energy of bliss -- that will make you a teacher of bliss.


Prem means love, Minakshi is the name of a goddess:... goddess of love. Literally, minakshi means fish-eyed. In India, eyes have always been thought beautiful if they look like a fish's eyes -- wide, open, of the same shape as the fish's Literally minakshi means fish-eyed, because that goddess has beautiful eyes.


Certainly, love creates those kind of eyes. Whenever a person is in love his eyes are the first things to be transformed; then everything else follows. But the first change happens in the eyes, in the quality of the eyes, because eyes are the doors of the heart. Anything that enters your being, enters through your eyes, and when love enters through your eyes it transforms their quality. They are no more ordinary, they become transparent. They are no more part of earth, they start reflecting the sky. They are no more opaque: they have depth now, infinite depth, and you can see to the very bottom. The whole body becomes beautiful through love but the first impact is on the eyes.


So become such a great lover that your eyes, your vision, is changed through it, that you start looking at life in a totally different way. Only when one learns how to look at life with eyes full of love does one find god, never otherwise. God has to be discovered only through love, otherwise, one can go on thinking, praying, doing rituals, and all is futile, in vain.


[A sannyasin couple are present. The man says: we have been here for fifteen months, and still I feel I am not opening to you, and hence the question to leave arises. But at the same time I feel very attached to this place... ]

You will be benefited if you go once.


You will have more perspective. Going away from me will help: you will resist less because you will not be so afraid. The resistance is out of fear. When you are dose to me you are afraid that if you don't resist you will be gone forever. So you have to pull yourself back and hold yourself and you have to find ways and means to go on fighting. Your heart wants to relax and surrender and your head says, 'What are you doing? This is a kind of suicide -- surrender.'


So it will be good for you to go away for a time. When you are away from me you will not be afraid. Since you are not afraid you will not resist, and it will be easier for me to enter into your being.


Here you will create trouble, and when you are far away you will feel more and more in tune with me. You will not be afraid, so you can enjoy being in tune. And next time you come things will be easier because you will have learned something by going away. It is not always a wastage, going away; going away sometimes is very beneficial. I suggest to many sannyasins to go away at least once or twice before they settle with me totally. It is good; going away you will see what you are missing.


Here I am continuously showering myself on you; whether you reject, whether you resist or not, doesn't matter; I go on raining on you. Even if you reject me, you are nourished. When you go far away you will not feel nourished; you will start feeling hungry for me, you will be starved. And that will be good; that you need, in fact that you deserve.


You can go, and then you will come back more relaxed, and more possibilities will open up.

[The sannyasin says: I would like to have two months, three months more.]

Then don't resist if you want to stay!


This is a double bind: on one hand you are fighting with me and on the other hand you want to fall in love with me, so both things are destructive to each other. If you want, you can stay.


[The woman says: I'm in a double-bind: I want to stay... On the other hand I would like to stay with him.]


Both things will become possible, because finally he will also stay. This is just some foolishness that he has to go through. It is not very serious. So there is no problem -- you can manage to become part of the ashram. Arrange it.
He himself is not going!


He says three months; he will not go even after three months. Just don't be worried about him -- I will take care of him!


[A sannyasin had previously asked a question, 'Why don't you hit me Osho?', which Osho had answered in discourse, saying that the sannyasin was not yet ready, had to be worthy of the hit. Tonight the sannyasin says: Now I just want to come back and be here totally.]


You have to be! That was the purpose of what I said. Surrender to the commune totally, unconditionally; forget everything else. Don't be calculating and don't be clever. Just be a fool and surrender everything! Be unconditionally part of the family here and whatsoever you can do, do.


But this constant coming and going is of no use, it is simply wasting your energy and your time. Go and finish things there, because if you go on doing things there you will be constantly running. Simply destroy the bridge so there is no going back.


[The sannyasin then asks about going to the West: Should I finish what I started there... doing the work you had asked me to do a while ago.]


But nothing seems to happen! You have been doing that for one year -- finish it! I am not interested any more in that work because nothing is happening. You simply go on doing it and wasting time! How many months have you taken for that work? It must be by now... Eighteen months? So it is enough. It is futile, so simply drop that idea, mm? -- because eighteen months is enough time to do a certain thing. You were thinking to do it within two, three months; you have taken six times more. So it will take eighteen years if it continues this way, and then it has no meaning. If you can finish it within one and a half months, finish it, do it; if you cannot finish in one and a half months then drop the whole project. But this way, prolonging things, is not good; that has become an excuse.
So for six weeks you can make the last effort; otherwise drop it.


[The Enlightenment Intensive group is present. One member says: I don't feel at ease in the ashram, but I feel that you're the only one that can help me. You have said that everything here is your responsibility.]


Mm mm, it is my responsibility. And that unease is good. It simply shows that something is going against your ego, something is going against your preconceptions, prejudices; that's why the unease is there.
Drop the ego and the unease will disappear.


Mm, this ashram is a kind of bulldozer: it simply goes on peoples' heads; multiple fractures happen. You can ask Sheela: just the other night the bulldozer went on her! But it will be okay. That's happening to almost everybody; sooner or later it has to happen. It is better to finish it from the very beginning!


To be with me means that you have to drop all your prejudices and all your ego-trips, and it is difficult. But next time you are here much more will be possible. And there also I will continue to work on you.
Continue to meditate; choose at least one meditation and continue....


So we have centres there, remain in contact, mm? And next time when you come you will find the ashram even more difficult, because by that time we must have moved and things will have become really huge.


But this feeling will settle. The unease is created deliberately. I can manage the ashram in such a way that nobody will be offended, that is so simple, but then I will not be of any utility to you. You can find those kinds of ashramas everywhere in India. They give you consolation, they never offend; they give you comfort, they never annoy.


I am here to annoy and offend because that is the only way to destroy you and the only way to create you anew. So it is going to be uneasy; but one thing has happened in you -- that you know, you have recognised me, so all else is not important. That feeling is there in your heart that you have found me and I am going to help you. That is essential; everything else will drop by itself. If that is not there you will be disconnected with me.


The ashram has two functions: it connects people with me, it disconnects people from me. If the people are worthwhile, it connects them with me; if the people are not worthwhile, it disconnects them from me. It has to serve a double function. It is just as a gate is both an entrance and exit, it has a double function: it allows people to enter in, it throws people out too. But if you meditate, slowly slowly you will see the reason for everything that looks so irrational. The rational is there, deep, hidden; it is not on the surface. And in finding it you will become deeper, you will become more profound.


But come back at least for two, three months again so that you can pass through a few groups and can have a different vision. Each sannyasin has to come and go at least two, three times then accounts settle and he becomes capable of seeing how things are. Mm? you are new, and it is very natural that many things make you uneasy. But they will go -- I will see that they go!


[The husband of the previous sannyasin says: I've never met a buddha before.... I have nothing more to say.]

That's right! You have said everything.


You have met one and now this meeting has to transform you totally. This is no ordinary meeting, it is not just a coincidence. You have been groping for it for many lives: you have been desiring, knowingly, unknowingly, for it; you have been longing for it. Now it has happened. Let it penetrate your heart as deeply, as profoundly, as possible. Open up to it totally and you will never be the same man again.


Something is just there on the verge. A very thin layer is preventing you from seeing reality. It is not a very thick layer, just a very thin curtain; you can almost look through it. But even that has to be dropped. So continue to meditate.


[A visitor says: I've had some really incredible experiences and I've had a good time. I think I would like to be a sannyasin but I'm still very confused. I'm a practising attorney in California and I live in an ego world.]


You can live in it: I allow everything. My sannyas is not a renunciation. It simply teaches you how to live in the world without letting the world in you, that's all. You can be an attorney; it will not be any problem at all. Just your attitude and approach will change: it will be no more so serious, it will be just a game.


It is a game, and once you start looking at life as a game you are no more burdened by it, no more in its clutches; you are free. Even a free person has to do something, and whatever you do -- it is not only a question of being an attorney...


Whatever you do is so complex and its consequences are so inter-related that even when you are doing something good, you never know what is going to happen; even the good may bring evil.


For example, you see that a man is drowning in the river; you jump in and save him. Now, this is a good act -- nobody will say that a sannyasin should not do this. But the man comes out and murders somebody.... Now you are part of it. Had you not saved the man he would not have been able to murder. You give money to somebody -- he is starving -- and he purchases poison and commits suicide. Now you are responsible.


It is a complex world; it is not only a question of an attorney being involved in many things which he should not do. Even if you become a monk you will be as much involved in the world as the attorney is.


So all that can be done is to have an attitude that all is a drama, an act. There is no need to be confused -- become a sannyasin! I'm ready to take all your karma on me. What should we do? -- should I make you a sannyasin?...
Come here. Just look at me....


From this moment you are to be absolutely free. Do whatsoever is needed in life, just remain aloof from it. Let it happen on the periphery; the centre remains unattached to it. One has to do it so one goes on doing it, but one is not disturbed by it. It is exactly an act, a performance. Once this is understood you can be anywhere, in any kind of work, and keep your cool; you can keep yourself absolutely uncontaminated.


The problem that you are feeling confused about is this, that down the ages man has been taught to do good, not to do bad, to do this, not to do that. Man has been given commandments, do's and don'ts. I don't give you any commandment. I'm not concerned with what you do: my whole concern is with your being.


If you are silent, blissful, centred, do whatsoever is needed to be done and there is no problem. If you are not centred, if you are not collected, integrated inside, if you are not in a meditative state, then even doing good is not going to help. That's why you see that so many people who go on doing good are nothing but do-gooders. They harm, their ultimate result is harm.


The emphasis has to be not on the doing but on being, and being is a totally different phenomenon. It doesn't matter whether you are an attorney or a doctor or an engineer or a prostitute or a politician; it doesn't matter what you are doing. All that matters is: are you centred in your being? And that will change many things. I am not saying that things will not change; that will change many things. Your work slowly slowly will go through a revolution. You will not even become aware of when it changed. Its quality will be different, but that is nothing for you to do especially; it will happen on its own accord.


Anand means bliss, deben means god -- god of bliss. And remember yourself as a god of bliss, feel yourself as being a god of bliss. That is our true reality, our true identity. Less than that is not going to help. Being a man is just a role, as being a tree is a role and being a dog is a role. God is our reality. We pass through so many roles, so many forms, but deep down existence consists only of god and nothing else.


[Another visitor says: I can't see -- I'm legally blind -- so the reason I want to come is to get as close to you as I can, because I want to see your eyes and I want to feel your presence and see if... what happens, you know?
Osho gives him a 'come-close darshan'.]

That's good. Much is possible!


Because the outer eyes don't matter; it is the inner eyes. And they are ready to open; just a little work is needed, just a little work.
			

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