---
section: Library
booktitle: "The Golden Wind"
booktype: "Diaries"
bookcode: "GWIND"
dategiven: "29 July 1980 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #29"
chaptertitle: "None"
acode: "8007285"
shorttitle: "GWIND29"
audio: "No"
video: "No"
esttime: ""
displaytitle: "The Golden Wind: Chapter #29"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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> [!info]
> Note
>



[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]


What is the meaning of your name?      -- I don't know.      -- That's good. I don't know either!      -- This will be your name: Ma Anand Waveney. Anand means bliss -- that much I know! And that's all that is worth knowing.


Seek bliss and all else will follow. Whatsoever Waveney means doesn't matter, but remember that religion is basically a search for bliss, not a search for god, not a search for truth.


Once bliss happens, once you are totally blissful you become aware of many things you were not aware of before. You become aware of truth, you become aware of beauty, you become aware of a music that permeates the whole of existence. In fact that music is called god. Hence the Bible starts 'In the beginning there was the word.' That word is not the right translation of the original. In the beginning there was music, sound, celestial sound. And god was with the word and god was the word.


Now 'word' seems to be absolutely irrelevant. The word cannot be in the beginning because word needs meaning and meaning can be given only by people. No word has intrinsic meaning, all meanings are given meanings. And god certainly is not a word; the word 'god' is not god. But god is music, harmony, rhythm.


So if I were to translate the Bible from the original I would say 'In the beginning there was music, great harmony. And god was with that music and god was that music.'


We can hear it again because it is something eternal. It was in the beginning, it is in the middle, it will be in the end -- it will always be. All that we need is the right approach, the right state of receptivity. That's what bliss creates in you.


A miserable person becomes closed. And that is our usual observation, everybody knows it: when you are miserable you are closed, all communication is lost, all communion is lost. And when you are blissful you want to relate, you want to commune, you are open, you are available, you are vulnerable.


Hence to me religion is basically a search for bliss and then everything else follows. Jesus uses a different terminology but he means exactly the same thing. He says 'First seek ye the kingdom of god, then all else shall be added unto you.' By the phrase 'kingdom of god' he means exactly what I mean by bliss.


Bliss is the kingdom of god, and to find it is all that is needed, then everything else simply follows of its own accord.


We know a love that is momentary. One day it is there, another day it is gone. Its very momentariness shows that it is not real love, it is something else masquerading as love -- maybe lust, some biological urge, some psychological need, the fear of being alone, an effort to remain occupied with the other, an endeavour to fill one's emptiness in some way or other. It can be a thousand and one other things but it is not love. If it is love... the most essential quality of love is its everlastingness.


Once you have tasted the eternity of love, the timelessness of love, you are transformed. Then you are no more part of the mundane world; you enter into the world of the holy, the sacred. Of course you go on living in the same ordinary way, in fact you become more ordinary than you ever were before. You lose all pretensions, all egoistic trips. You forget all about your being somebody, you become utterly ordinary. But in that ordinariness there is a glow, a grace, a beauty, a great splendour. You are full of light because you are full of love, you are full of joy because you are full of love. You are always ready to share because you have stumbled upon an inexhaustible source. You cannot be miserly any more.


The love I am talking about has nothing to do with our so-called relationships. Our relationships are arbitrary. The love which is eternal relates but it never creates relationships. It relates -- it relate-q to trees, to the sun, to the moon, to the wind, to people, to the animals, to the earth, to the rocks -- it is a twenty-four-hour-a-day relating, but it does not create any relationship.


Relating is like a rivers it is a flow, it is a movement, it is dynamic, alive, it is a dance. Relationship is something stagnant, something that has gone stale, something that has stopped growing, something stunted. And whenever there is something which has stopped growing you start feeling bored, you start feeling sad. A despair surrounds you and a great anguish arises in you because you start losing contact with life.


Life is always riverlike and now you are tethered to something -- a wife, a husband, a friend. Whenever one is tethered one becomes angry because nobody wants to lose his freedom. Man's greatest joy is in being free. And the stupidity of the human mind ;s such that it goes on continuously creating situations in which that freedom is lost again and again. Then you are like a bird whose wings have been cut: you look like a bird but your soul suffers because you cannot fly -- and what is a bird which cannot fly? And what is a being who is not in a flow, who is not growing?


Being is alive when it is becoming. Being is becoming. If you stop becoming, your being becomes like a dead rock, and if you go on moving then you are like a lotus which goes on opening.


My sannyasins have to know the great difference between relating and relationship. And it is not only about love that I am talking, it has to be your very style of life. Never, never for a single moment lose your freedom. And never destroy anybody else's freedom. That's what religion means to me. A really religious person remains free and helps the people who come in contact with him to be free. He never possesses anybody and he never allows anybody to possess him.


It needs constant vigilance because our minds always want to cling and in clinging we lose. In clinging we start committing suicide. Then a very strange situation arises: we hate the person we love, we want to destroy the person we cling to. A very strange situation, but if you understand it, it is perfectly clear and logical. You hate the person because he has destroyed your freedom. You hate the situation because you are imprisoned in it, you are a prisoner. And you are a clinger because the known, the familiar, gives you a certain comfort and you are afraid of the unknown, the beyond.


So you go on doing something which is self-contradictory: on the one hand you cling, on the other hand you want freedom. And that is what all the people of the world are struggling with. They cling to the very cage of which they want to be free and their whole life remains just a futile exercise. They cannot be free because they cling, and they cannot destroy the cage because then there is nothing else to cling to. And they cannot drop the idea of being free because that is our intrinsic nature. It is impossible to drop it; there is no way to do it.


Not a single human being has been able to do it up to now and nobody is ever going to succeed in doing it, because it is not that we love freedom, in fact we are freedom and only in freedom can we grow.


So this is true about love, this is true about everything else in your life too.


My suggestion to all of my sannyasins is don't trust in nouns, trust in verbs. Become a verb rather than becoming a noun. Rather than love, think of loving. Rather than being, think of becoming. Rather than of a flower, think of flowering. Always think in terms of verbs and you will never be frustrated. Your life will become a constant growth from one peak to another peak, and those peaks go on becoming higher and higher.


The search for god, truth, bliss, or whatsoever one likes to call it, is really a search for a union with the whole.


We are brought up by every society, civilisation, religion, in such a way that we are given a false identity. We are all deceived and cheated. And the people who cheat us are very powerful; in fact their power depends on cheating and they have been cheating for centuries. They have accumulated great power -- the politicians, the priests -- and they are afraid of allowing anybody to know the truth. Their whole business depends on people who are gullible, ready to be deceived, very willing to be deceived, in fact asking to be deceived, hankering to be deceived.


From the very childhood they create such situations that slowly slowly the child becomes aware that if he wants to survive in the world he has to compromise. It is not very consciously -- you can't expect that much consciousness from a child, even old people are not so conscious -- but a vague awareness starts growing in the child that 'If I am going to be true I will be in constant trouble.' If he says anything true he is immediately punished.


My father used to ask me when I was a child 'Have you done this?' And I would always answer him with another question. And he said 'What is this nonsense? You always answer me by another question.' I said 'I want to be perfectly clear about it. Am I going to be punished if I say the truth? About this I want to be very clear. If I am going to be punished by being truthful I need not be truthful; there is no proof, there is no evidence. I can lie and I can lie perfectly! So you can choose: If you want a beautiful, nice lie, I am ready to lie. And I challenge you: you will not be able to find out that I lied. Or if you want the truth then you have to be in control a little, then you cannot punish me. So choose: if you love truth I am ready to say exactly whatsoever it is, as naked as possible.'


He would ponder over it: 'What to do with this boy?' 'It is clear-cut,' I said 'It is so clear -- I am ready to do anything that is going to make you happy. If truth makes you happy then you have to be a little more alert. You cannot misbehave with me, because you have chosen it. Otherwise I need not say the truth. I am not hiding anything; I am simply making my situation clear, that I have become aware of this fact that it is going to be a constant problem. So it is better to be clear from the very beginning.


So one day he said 'Okay. I want the truth,' and I told him the truth and he became so angry that I said 'Just be watchful! I am not going to tolerate this anger. This is your choice. If you want to be angry you can close the room and you can be angry at yourself for choosing a wrong thing. f d that was last thing, he stopped asking me, because this was the first thing to be decided every time.


This is the situation of every child. Every child comes to a point many times almost every day when he has to decide that if he wants to survive he has to lie, he has to compromise, he has to adjust; if he says the truth then he is unnecessarily getting into trouble. And the people who surround him are powerful; they can torture him, they can make him suffer. And almost every child choose survival because that is a very fundamental need of life, to survive.


By the time you are strong enough to be truthful you have lost all sense of truth. Your lies have gone so deep in you, they have become so unconscious, they have become part and parcel of your blood, bones and marrow, that it becomes next to impossible to get rid of them.


That's the whole process of being a sannyasin: what the society has done to you-has to be undone. You have to be reborn, actually reborn; you have to be a child again, you have to start learning things from ABC, only then will you be aware that the ego is a false entity imposed on you, that you are not a separate unit at all, that you are part of the organic whole.


And to know it brings great rejoicing, because when you are not as a separate entity, how can anxiety exist, how can anguish exist? Then life becomes a sheer celebration. Then there is freedom without any fear.


Bliss is equivalent to god. 'God' is a beautiful word but it has become ugly because of wrong associations. It has fallen into wrong company. The priests have exploited it so much that I appreciate very much Friedrich Nietzsche's declaration that god is dead and man is free. In fact he is saying the god of the priests is dead because he only knew about the god of the priests. He had no idea about the god of the buddhas because the god of the Buddhas has nothing to do with any super-human person; it is a state of bliss. One need not believe in god at all.


Buddha himself never believed in any god, he was as atheistic as one can be, and yet there has never been such a holy man on earth as he was: so godless and so godlike. His godlikeness is superb, unique. Nobody even comes close to him.


Jesus is beautiful, Zarathustra is beautiful, Mahavira is beautiful, Lao Tzu is beautiful, Moses is beautiful, but Buddha has some tremendous beauty around him, some inexplicable grace, something very much of the beyond. And it became possible only because he never believed in the stupid idea of god. He went directly into the search, into the enquiry of the existence of bliss. And because he became blissful he became divine. He knew that god is, not as a person but as a quality.


It is as when the sun rises -- the same quality. It is as when the cuckoo starts calling from the distance -- the same quality. It is there in a rose flower. It is in the eyes of two lovers. It is there when a dancer loses himself in the dance, when the dancer disappears and only the dance remains.


Once you have experienced it you will find it everywhere. You will stumble upon god from all sides. Wherever you will go you will encounter him. It is impossible then to avoid him.


Since I have known him I have not been able to avoid him for a single moment. Even if you are alone in your room he is inside you. He does not leave you alone: even if you go to the bathroom he is there' Even if you are asleep in your bed he is sleeping with you. Once you have known, he is always there, in your very breathing, in your very heartbeat.


But seek him through bliss, otherwise there is a danger of becoming just a Christian or a Hindu or a Mohammedan. And I want my sannyasins to be aware of all those pitfalls.


There is only one way to find truth and that is through bliss. A miserable person cannot find truth. He can theorise about truth, he can think about truth, he may create great systems of philosopher. But all those are just sandcastles or palaces made of playing cards: just a small breeze and the whole palace collapses.


All great systems of philosophy have no foundations because the person who created them had no experience of truth. Aristotle, Kant, Hegel, Vico, Feverbalh, Marx, Nietzsche, Freud, Bertrand Russell -- all these people have created beautiful theories, but they are all words; they are not sustained by any experience..


There have existed two rivers of consciousness: One is of the philosophers Aristotle in the West is the father of that, the originator. The other is of the mystics. That is a totally different kind of river. It has nothing to do with philosophising, it is rooted in existential experience. And it has almost always happened that whenever there was a great mystic his followers always became divided between these currents.


The real ones, those who have understood the master, those who have really loved the master, became mystics. And those who have understood only the words of the master have become very knowledgeable; they became the philosophers.


Socrates was a mystic. Plato was his disciple but he lost track; he became a philosopher. Aristotle was Plato's disciple.


When Buddha died thirty-six systems of philosophy were born amongst his followers -- thirty-six! Almost all kinds of possibilities are exhausted by those thirty-six systems. In fact there cannot be more than thirty-six systems. That is all the possible combinations, the whole world of philosophy exploded.


And the real people... Mahakashyapa, one of Buddha's most authentic disciples, remained silent, he didn't say anything. He started a totally different tradition, the tradition of the mystics. He transmitted his experience not through words, not through scriptures, but through a totally different kind of communion: the communion of the master and the disciple.


It is through Mahakashyapa that the tradition of Zen was born. He was the first, and very great mystics followed. But it is a totally different world: there is no argument about god, no argument about truth, no argument at all. mere, argumentation is not the way but meditation, not mind but meditation.


These people became more and more silent. And as you become silent your inner source of blissfulness start exploding. It is the words and theories and the philosophies which function like rocks and don't allow your springs of bliss to flow.


So from this very first moment remember it, that my way is the way of a mystic, not of a philosopher. I believe in bliss, not in theories about bliss. And I want you to taste it, not just to think about it. It is pointless to go on thinking about food -- it won't nourish you. It is stupid to go on thinking about water. Why? -- when the river is flowing? You can drink and you can quench your thirst and you can swim in the river and you can become the river and go to the sea.


There are foolish people who are standing or sitting on the bank and thinking about water, theorising about water, finding what water consists of and dying of thirst'


So don't be a thinker, don't be a philosopher, be a mystic. My sannyasins have to be mystics, existential experiencers. It is a part of realisation.


Mind is misery. If one wants to be blissful in the mind there is no possibility. Mind is a dis-ease, exactly a disease, a restlessness. But one can transcend mind, one need not remain in it, one can jump out of it. It is our decision whether to be in it or not.


The whole phenomenon of religion depends on this possibility, that man can take a jump out of the mind. And that's what meditation is all about: the art of getting out of the mind. And it is not difficult at all, it is very simple. Just watch the mind, with no judgement. Don't be a judge, just be a witness, mirrorlike.


The mirror does not say 'How beautiful, how ugly, how disgusting, the mirror simply reflects and remains silent. That's the way of the meditator: he becomes a mirror, he looks at the mind. Thousands of thoughts and desires and memories go on passing day in, day out -- he goes on watching, with no judgement at all. He does not say 'This is good, this is bad, this should not be, this should be, I should choose -- this is a gem, what a beautiful thought! And this is a disgusting thought, this should not be allowed to enter my mind.' If you say those things you get involved. You start getting inside the mind; you become entangled and you lose meditation.


Meditation simply means a choiceless awareness. It takes a little time because it is a knack to learn, but if one goes on trying -- whenever you have time just go on trying. Whenever you have any time close your eyes and watch the mind. Enjoy it. It is far more interesting than going to any movie, than sitting like a stupid person before a TV set.


It is good that in the West the TV set is now being called the idiot box; in fact only idiots sit before it. The box is not so much of an idiot as the people who Bit before it. And they go on sitting...


Now the average American sits before the idiot box five to six hours per day, glued to the chair. If this goes on and on then America is going to become the most stupid country in the world. They have somehow to get rid of this nonsense.


And what do they go on watching? -- the same murder and the same violence and rape and the same old stories, the same triangles: two women, one man or two men, one woman. It is such a stupidity! Man has been writing the same story again and again and there are fools who go on watching them. The story is the same, the plot is the same, the strategy is the same, nothing is new in it.


It is far more interesting to watch your own mind because it is far more insane and far more inventive too. If you simply go on watching it you will be surprised. You will find more postures for love-making than any psychologist has ever discovered. You will defeat all Masters-and-Johnsons and Kinsey reports and the old master Vatsyayana and all his postures for love making. Your mind is perfectly capable of inventing such absurd postures. And the mind is so interesting... You will do all kinds of violence and all kinds of murders and you will commit suicide and everything will happen -- simply go on watching. And the miracle is you don't have to pay for it!


Then slowly slowly this whole scene starts disappearing. As you become more alert it starts disappearing, as you become more conscious it loses its grip on you. One day the greatest miracle in life happens: the mind simply disappears and there is vast emptiness and nothing to observe. You are left in absolute solitude -- that is meditation -- and out of that solitude thousands of flowers of bliss, of beauty, of truth, of god, bloom.
			

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