The Original Man 08

Eighth Discourse from the series of 9 discourses - The Original Man by Osho.
You can listen, download or read all of these discourses on oshoworld.com.

Tozan said:
Subtly included within the true, inquiry and response come up together. Communing with the source and communing with the process, it includes integration and includes the road.
Merging is auspicious. Do not violate it. Naturally real, yet inconceivable, it is not within the province of delusion or enlightenment. With causal conditions, time and season, quiescently it shines bright. In its fineness it fits into spacelessness. In its greatness it is utterly beyond location. A hairbreadth deviation will fail to accord with the proper attunement.

Now, there are “sudden” and “gradual” in connection with which are set up basic approaches. Once basic approaches are distinguished, then there are guiding rules. But even though the basis is reached and the approach comprehended, true eternity still flows.

Outwardly still, while inwardly moving, like a tethered colt, a trapped rat – the ancient saints pitied them, and bestowed upon them the teaching.
According to their delusion, they called black as white.
When erroneous imaginations cease, the acquiescent no-mind realizes itself.

When the wooden man begins to sing, the stone woman gets up to dance; it’s not within reach of feeling or discrimination – how could it admit of consideration in thought?
Practice secretly, working within, as though a fool, like an idiot – if you can achieve continuity, this is called the host within the host.
Maneesha, before I discuss the very beautiful statements of Tozan, I have to introduce to you a few new friends of Avirbhava for the Museum of Gods. Something has to be said before she brings her new acquisitions. Our researchers have been working day and night to find out about all the birds that have been worshipped as gods, but they were very much surprised to find that parrots have never been worshipped anywhere. They looked into this encyclopedia and that encyclopedia. They found every possible source to look into…and they were worried about what to do because she had brought such beautiful parrots. I am going to allow her these parrots in the Museum of Gods for my own reasons.
Why have parrots not been included among the gods by any race, in any country, at any time? It is very clear to me that it is because parrots are just like rabbis, pundits, popes – they repeat, they don’t have any spontaneous response to anything. And priests and rabbis and popes have always been called parrots. Naturally they could not allow their competitors to be gods, and except for this I don’t think there is any reason. But as far as I am concerned, for this reason only I will allow parrots into the Museum of Gods. They are the only ones who represent the whole priesthood of all the religions.

The researchers have sent their report to me:
Many birds have been objects of worship down through history. Among the Indians of the northwest coast of America, the crow and raven are worshipped. They believe that the birds produce dry land by the beating of their wings. In India offerings are regularly made to crows, which are believed to be ancestors.
The Apaches of North America believe that there are spirits of divine origin in the eagle and other birds. The Ostiaks regard a tree as holy on which an eagle has nested. The eagle owl is worshipped as a mediator, and the owl is particularly important among the Ainus; its cry may not be imitated, since it is believed to be capable of bewitching. In parts of Australia, the wren is worshipped. In Central America, Brazil, and West Africa the thunderbird is known as the god of the tempest. In many countries the swallow is regarded as a sacred bird. Misfortune will come to anyone who kills it, and it may not be touched or caught. It is also taboo to take the nest of a swallow.
In India itself the Hindus have believed that the fish is the first incarnation of God, the tortoise is another, the pig is another. But the researchers were concerned that parrots are not mentioned anywhere, and they could not find the reason. It is clear that the parrot is so much like the pundit, or the rabbi, repeating the scriptures; so much like the priest, bishop, cardinal or pope that they cannot allow these fellows. It is a question of business. These parrots repeat whatever you say, they don’t answer.

I will tell Avirbhava to bring her parrots and to show how they repeat. Avirbhava, bring your gods.

(Avirbhava rests two huge parrots on their perches on each side of Osho on the podium. In the middle she places a small pink cockatoo which flutters in front of him.)
Just say something…
(She leans over to the parrot on the right and says, “Yaa-hoo!” Then she goes to the one on the left and says even more loudly, “Yaa-hoo!” The one in the middle now starts chirping…. And Osho chuckles away while Avirbhava rushes from parrot to parrot saying, “Yaa-hoo! Yaa-hoo!” But the parrots’ replies are drowned in wild laughter. Osho too is laughing and enjoying the show tremendously.)

One joke for the parrots….

Klarrot the Parrot has abandoned her perch and is sitting on the lampshade near the telephone when Kowalski gets home. Kowalski opens the door, and steps into a huge mountain of birdseed.
Immediately, Kowalski makes a dive for the lampshade and grabs Klarrot.
“Did you order more birdseed?” he bellows at the parrot, clutched in his hand.
Klarrot remains silent, and glares at Kowalski with her beady eyes.
“Did you order more birdseed?” Kowalski screams again.
Klarrot does not blink.
“Right!” shouts Kowalski, and he takes the parrot upstairs to the attic and ties her to a beam with her wings stretched out.
Kowalski stomps downstairs and Klarrot is left staring into space. She looks around and can just see Jesus on a crucifix, nailed to the opposite wall.
In a quiet whisper, Klarrot asks, “Did you order more birdseed, too?”

When you do your gibberish, bring your parrots. They can do the gibberish with you.

Tozan said:
Subtly included within the true, inquiry and response come up together.
If your inquiry is honest, with your total being, you will want to know that the response will come immediately. There will not be a gap of time between your inquiry and the response from existence. Existence is very responsive. If no answer comes, that simply means your inquiry is not total. Existence responds only to totality. Be a hundred percent in your inquiry, and existence will not fail you. It has always responded.
Communing with the source and communing with the process it includes integration and includes the road.
Communing with the source – once you have come in communication with the source, existence has started responding to you. Then the whole process, the integration of your being and the road that you follow, is seen clearly as one. The road is none other than the goal, and your integration is none other than your totality. The whole process of being a buddha is nothing but a response from existence to an honest inquiry. It includes all.
Merging is auspicious. Do not violate it.
Perhaps the only thing that can be called auspicious is merging with the whole, taking away all your barriers, hindrances and defenses, just jumping into the ocean and disappearing into the ocean without leaving a trace. What is the point of being a dewdrop when you can be the very ocean?
Merging is auspicious. Do not violate it. Naturally real, yet inconceivable, it is not within the province of delusion or enlightenment.
Because of our mind we always divide everything into opposite polarities. Delusion and enlightenment, night and day, birth and death, they are all one process but the mind cannot conceive it. It is intrinsically incapable of conceiving of the oneness of life and death, of light and darkness. And even if somehow it can be proved logically that they are one, the greatest problem arises about delusion and enlightenment. Are they one?
Tozan shows that he is a great master by saying that they are one. The moment delusion disappears, enlightenment also disappears. It is not that delusion disappears and you remain enlightened. The very idea of remaining enlightened is part of delusion. They both remain together, or they go away together, leaving you alone, neither deluded nor enlightened, but just simple, ordinary – a nothingness, a nobody, a pure space.
With causal conditions, time and season, quiescently it shines bright.
This nothingness shines bright. It is not your idea of nothingness. You think nothingness means nothingness. By nothingness Tozan or any buddha means no-thingness. It is not a thing that you have arrived at. It is a space. It is consciousness, it is being, it is silence, it is beauty, it is truth. It is nothing that is graspable by your hands.
In its fineness it fits into spacelessness.
This is going really to the very peak, the ultimate peak. Meditation begins with finding a space where there is no thought, where there is no body, no form, no mind. This is the beginning. But space is still there. At the ultimate point space also disappears. Then what remains? That is the indescribable. As for space, language is capable…beyond space we are absolutely dumb. In its greatness it is utterly beyond description.
A hairbreadth deviation will fail to accord with the proper attunement.

Now, there are “sudden” and “gradual” in connection with which we set up basic approaches. Once basic approaches are distinguished, then there are guiding rules. But even though the basis is reached and the approach comprehended, true eternity still flows.
Since Gautam Buddha it has been a continuous question whether enlightenment is gradual or sudden. If it is gradual that means it will be partial, step by step; slowly, slowly you become enlightened. A part of you becomes enlightened but the remaining part remains unenlightened.
This is absurd. But it has appealed to many people who think, “How can we attain enlightenment suddenly?” Nothing can be attained in the world suddenly. You cannot become the richest man in the world suddenly. It is a gradual process of acquiring money, wealth, power – everything in the world is gradual.
Just for this reason – that everything in the world is gradual – I say unto you that enlightenment cannot be gradual because it does not belong to this world. It has to be sudden. There is no other way, because you cannot dissect it; you cannot say fifty percent enlightenment, you cannot say, “Here goes a ten percent enlightened person.”
One is either enlightened or not, there is no other possibility. Because it has to be total, it means that it is already there. If it had to grow, it would have been gradual. No growth can be sudden. Every growth is gradual – a child becomes a young man, the young man becomes old, a small plant becomes a big tree. But everything that grows is gradual.
Enlightenment does not grow and does not decline. It is already there in you. It needs only a recognition and recognition can be sudden. It just needs a total quest and a turning in – and suddenly you are no more what you used to be. You are a buddha. It will be very difficult for you to tell anybody. It will be very difficult for you even to accept that you are a buddha. But whether it is difficult or impossible, it does not make any difference to the reality: you are a buddha.
Sometimes you forget and sometimes you remember. Forgetting, remembering, forgetting, remembering – a point comes when remembrance becomes so solid that you don’t forget. But it is a sudden phenomenon. It is the only sudden phenomenon because it is not of this world.
Outwardly still, while inwardly moving, like a tethered colt, a trapped rat – the ancient saints pitied them, and bestowed upon them the teaching. According to their delusion, they called black as white.

When erroneous imaginations cease, the acquiescent no-mind realizes itself.
The realization of no-mind is just like a lake which had waves moving on it. Now the winds are gone and the waves have become silent. It was the same lake while it was in a turmoil, it was just our delusion that it had changed. It is the same consciousness when it gets identified with things. Our nature does not change any more than the lake’s nature is changed by waves. Soon the winds will be gone and the waves will disappear from the lake and the lake will become just a quiet mirror. It is the same lake. It is the same consciousness which is in delusion, disturbed. It is the same consciousness which in enlightenment is undisturbed. The only difference is of disturbance. So find out what causes the disturbance in your consciousness. Drop those causes and the disturbance will disappear.
Enlightenment is not some achievement. It is simply the absence of all causes of disturbance. When the lake becomes silent, a mirror, it simply means that the winds have gone home, the cause of the disturbance is no more there.
What is the cause of your disturbance? The one cause is identification: my body, my mind, my religion, my country, my race…There are thousands of examples but always there is identification. Drop all identifications because they are simply mind projections, they don’t have any reality.
What do you mean, to say that you are a Hindu or a Mohammedan or a Christian? You were not born a Christian, you were not born a Hindu. Your parents may have believed in Hinduism, in Buddhism, in Christianity, but their belief cannot enter into the child that is born.
The child is pure and still, there are no waves stirring its lake of consciousness. It is for this reason that it has been recognized by all the mystics of the world that finally the mystic becomes like a child.
In Tozan’s words he becomes almost a fool, an idiot, because he knows nothing of the worldly wisdom. He behaves so spontaneously that he is always out of place. He is a misfit. You can forgive the child because he is a child, but you cannot forgive an old man who behaves like a child. Hence you have not forgiven saints, you have started worshipping them. That is a way of not forgiving them – making them dead gods, saying that they are special people, incarnations of God, prophets, messengers, messiahs, and we are just ordinary people.
The truth is just the opposite. They are the most ordinary people, the most simple – so simple that you can even call them fools or idiots. You are the extraordinary people in your egos.
The first, most fundamental cause is identification. So UNidentification becomes the process. Go on unidentifying – with your body, with your mind, with your feelings. Go on eliminating all identifications. Then what is left? Just a pure space – that is the last thing to be dropped.
It is simply a process of merger into the ocean, into the whole. You cannot remain separate. Being separate from the whole is the cause of all our misery. Being one with the whole, there is no possibility of any misery, you are no more. To be miserable, first you have to be.
When erroneous imaginations cease, the acquiescent no-mind realizes itself.
When the wooden man begins to sing…
When you dance, if you are not identified with the body, what is the body? Just a skeleton. Tozan is saying:
When the wooden man begins to sing, the stone woman gets up to dance; it’s not within reach of feeling or discrimination – how could it admit of consideration in thought?
If you are not identified with the body or the mind, if you are just a watcher, then if a song arises in you, it is arising and flowing through your dead body. A corpse is singing, and if you start dancing, a corpse is dancing. You remain, in every movement, in every gesture, just a watcher.
This is the simple secret of all religiousness, just to be a watcher. It cuts through all identifications in a single blow. It leaves you in a pure space. That is the beginning of spacelessness. If you have come to the space within, you have come to the gates of the temple. One step more and you will be drowned in spacelessness. Tozan says:
Practice secretly, working within, as though a fool, like an idiot – if you can achieve continuity, this is called the host within the host.
Man’s many problems arise from his desire to exhibit. In psychology they call it a disease. You want to exhibit who you are. When you are putting your tie on rightly, looking in the mirror, your whole desire is to be recognized as a man of dignity. I am not against dignity and I am not saying that you should put your tie on backward. I am saying don’t be identified with this personality. Remain continuously watching yourself and what you are doing. There is no need to change it. If it changes on its own, it is just because of your watching, and that is one of the secrets.
Albert Einstein came to know what mystics have known in their own way. When you look inside the atom…the atom consists of three particles. They are moving in a certain way. But the moment you look at them, they just stop, and begin moving in a different way.
It is exactly like when you are in your bathroom singing some stupid songs, cleaning your teeth and singing at the same time, making faces in front of the mirror – and suddenly you become aware that somebody is looking through the keyhole. You change your posture, you become a normal person, what nonsense were you doing? Just a little moment of freedom was there, and now that has been taken.
It may be that it is just a small child looking through the keyhole but that watchfulness of the child changes your behavior. It has no reason to it, he is not saying anything. In fact the child will enjoy it if you are making faces: “Daddy is doing great things! He never does these things outside” – but you stop immediately. It is automatic. It is not that you make an effort to stop; you simply stop, knowing that somebody is watching.
This is perfectly good for human beings. But Albert Einstein came across the fact that when you look deep into the constituents of atoms, just the very fact that you are looking changes their behavior. They don’t behave the same as they were behaving just a second before. They change their course, they become more gentlemanlike.
It has long been an understanding of the mystics that the moment you become a watcher, just your being a watcher is enough. You don’t have to change anything in your behavior, your behavior will change accordingly. It will become more spontaneous, it will be more in communion with existence. It will be more loving, it will be more compassionate. It will be more joyful, more graceful, more grateful.
Your whole past will have to be dropped, but it is not that you have to drop it. It will drop by itself. A new man, a fresh man, arises out of watchfulness. This secret has not been revealed by the priests of any religion, that there is only one way of transformation and it is not discipline and fasting and standing on your head and doing all kinds of contortions of your body. There is only one way to go through a metamorphosis from the mortal to the immortal, from the prison of your identifications into the freedom of the skies.
The key is watchfulness.

A haiku:
When the stone man nods his head,
the wooden pillar claps its hands.
The master who has written this haiku – his name is not known; he just remains unidentified. He is saying that what is happening in the world is that…the stone man nods his head, and the wooden pillar claps its hands. Nobody is conscious. Everything is happening in unconsciousness almost as if we were somnambulists, sleepwalkers. This situation of sleep can change just by bringing a little consciousness, a little awareness. I say “a little awareness” just not to freak you out, because the little awareness is not little. If you bring just a little consciousness, a little watchfulness, the whole ocean drops into you. Just give way and you are gone, and what remains is the truth, the eternal truth.
Here we do meditation every day. By your meditation this place becomes auspicious. But yesterday I saw Proper Sagar…it was not unexpected. He is so proper that he cannot fall without proper adjustment, so he was the only person who was sitting when everybody else was dead. But that way he was showing his stupidity. It is not allowed here.
If people are behaving like this then I have to keep a few guards to make them dead. If they need proper guidance to die, somebody will have to give them proper guidance: this is the way to die! But I hope it will not be needed.
Proper Sagar has been from the very beginning proper. Everything that he does has to be proper, British. He cannot get out of that insanity. At least here you need not be insane. But his problem must have been how to fall – some lady is lying beside you and if you fall somebody may fall over you and everything will become improper. Nobody cared about him, but the guards informed me that Proper Sagar was not participating in the meditation.
It is for you all. Anybody who does not want to participate in the meditation totally is not allowed in the discourse either. The meditation is simply the justification, the experiential justification of whatever has been said. I talked about Tozan, and now we have to feel an experience. What is Tozan saying? What truth is there?
This is not a question of manners and proper behavior and etiquette. Here nobody is a gentleman or a lady. Here are simple human beings without any claim of specialness. This is the basic ground of approaching into your being, otherwise you will remain standing.

Maneesha has asked:
Tozan speaks of “proper attunement…”
Yes, he speaks about proper attunement, but he does not speak about Proper Sagar!
Is not proper attunement, or being in harmony with the master, a truer expression of what transpires between master and disciple than surrender? Or is surrender a prerequisite before one can hope to be in tune?
Maneesha, surrender has nothing to do with it as far as meditation is concerned. You don’t surrender to anybody, you are simply going inward. There is nobody except you. You will not find anybody on the way except you.
But surrender does have a totally different significance. When you have known yourself and you have felt the cosmic relationship that you are part of this great universe, then you cannot go against nature. That is what surrender is. Surrender is not something to be done, it is just knowing your cosmic naturalness, your buddhahood. You cannot go against the cosmos. This not going against the cosmos, but remaining in trust and love and absolute surrender…wherever the wind takes you, you are available to it. Surrender is a by-product, not a prerequisite; it comes on its own accord.

Before we enter in…I am always concerned whether you will come out or not. Poor Nivedano can go on beating his drum, and you may not come. You may have already merged, you may not think it proper to come back. What is the point to go in every day and then to come back? It seems not very proper – either go in and be finished, or don’t bother about it. But there is a reason for going in every day and going deeper and deeper every day. It is because there is an infinity within you. There are no milestones and there is no end to the road, so come back every day whether you have gone in or not. You will have to measure it by your changed behavior in the outside world. There is no other way to know how deep you have gone. Have you reached the buddha? Then it will affect your whole individuality. You will have to arrange your whole life in the new light.
So every day go deeper and deeper, but always remember that when you have enjoyed the inner space and Nivedano calls you forth with his drumbeat, be compassionate to him. Silently gathering the experience that you have collected, watching the way by which you entered, slowly move outward again.
By and by, as the Sufis say, “If you pass through a garden of roses – even if you don’t touch the roses, your clothes will get the fragrance.” When you go in, your consciousness will start moving into your actions, your blindness will start disappearing, your darkness will become less. You don’t have to do anything. That is the most important thing about meditation – that it is a single thing, not so many things and so many rituals. It is just a simple process of going in and letting that experience change your whole life structure. You don’t have to do anything else.

Before you go in, a few laughters, so at least you remember that the path is full of laughter. I don’t want you to be serious meditators, I want you to be laughing buddhas.

“He looks so blissful,” sobs Molly Mooch over her husband Marvin’s coffin.
“Yes, he does,” agrees Mr. Koff, the undertaker.
“But there is just one thing,” sniffs Molly.
“And what is that?” asks Mr. Koff, with a concerned voice.
“Well,” explains Molly, “green was never his color. I think he would have been much happier wearing a blue suit, like that gentleman in the other coffin over there.”
“Don’t worry, Mrs. Mooch,” says the undertaker, “I can fix it, if you will just go to the waiting room for a few minutes.”
Less than a minute later, Mister Koff calls Molly back into the showroom. Sure enough, Marvin is wearing the other man’s blue suit.
“That’s wonderful!” gasps Molly in admiration, “but how did you change them so quickly?”
“I didn’t,” replies Mr. Koff. “I just switched heads.”

“My husband is fantastic!” exclaims Doreen to Mabel and Blossom over coffee one morning. “He bought me a mink coat and a diamond wristwatch.”
“That’s nothing,” snaps Mabel. “My husband has bought me a luxury sailing boat and a speed boat.”
“My husband is poor,” admits Blossom, “but he is very special. He has a prick so long that twelve yellow canaries can stand on it side by side.”
There is long silence.
“Girls,” says Doreen, “I must admit I was lying. My husband didn’t buy me those fancy things. He bought me a plastic raincoat and a cheap watch. But I’m very happy with them.”
“Since we are telling the truth,” confesses Mabel, “I should tell you that I didn’t get any fancy boats. All I got was a rowboat ride on the river.”
Doreen and Mabel look at Blossom. “Okay, okay!” says Blossom. “I’ll tell you the truth, too. That business about twelve yellow canaries standing side by side on my husband’s prick is not true. The twelfth bird can only stand on one leg!”






Be silent. Close your eyes. Feel your body to be frozen.
Gather your whole consciousness inside. Concentrate it more and more deeply in the center.
Deeper and deeper…there is no question here.
It is your own space you are entering, your own sky.

This is your buddha-nature, beyond the body, beyond the mind. Just a watching, just a witnessing is the buddha.

To make it clear, Nivedano…


Relax. See the body lying there, see the mind lying there, but you are neither. You are standing aloof, watching, just watching. All clouds disappear and the moon shines bright.

Carry this experience twenty-four hours, as an underlying river expressing itself in your actions, words, responses, gestures – in your silences.

Waking and sleeping will not make any difference. Your buddhahood is there, a watcher on the hill. In the darkest night you are still a light unto yourself.



Come back all the buddhas, carrying your buddhahood with you. Slowly and gracefully, just sit down for a few moments without any fear, remembering that you are a buddha. And that from this moment you will act as a buddha, you will behave as a buddha, you will love as a buddha.

It is a very simple phenomenon, because it is your ultimate reality. The question is just how to express it, how to recognize it.
Meditation gives you both.
It allows you to recognize it and then to carry it into the marketplace, to manifest it.

Always remember, the world was never in as much need of buddhas as it is today.
The future of humanity will depend on whether we can spread buddhahood like a wildfire around the earth. There is no other alternative.

Can we celebrate the gathering of the buddhas?

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