To be in tune with Subtle

Birthday of Enlightened Mystic Meher Baba

25th February 1894 is the birth date of Meher Baba, an Indian Mystic, revered as an enlightened being world-wide. His teachings are contained in the two books Discourses and God Speaks. Meher Baba remained in silence for the last 45 years of his life. He emphasized that he had come “not to teach but to awaken,” adding that “things that are real are given and received in silence.”

Osho says Meher Baba was a real saint, an authentic sage, one of the greatest mystics of all the ages. He helped many people attain to Enlightenment. But did not get any Nobel Prize for it! Rather he was condemned. Meher Baba, Raman Maharishi, J. Krishnamurti are people who reached to the highest peak of consciousness; they belong to the same category as Gautam Buddha.

Osho has spoken extensively on Meher Baba in His discourses. Osho says whenever enlightenment happens, either a person becomes absolutely silent or he bursts into song. These are the two possibilities. When Meher Baba attained, he became silent. Then his whole life he remained silent. When Meera attained she started dancing and singing. Kabir’s life is that of song. But remember, in his song there is silence. And in Meher Baba’s silence, there is song. If you listen attentively to Meher Baba’s silence, you will be full of a song, you will feel it showering on you. And if you listen to Kabir silently, you will see that his song is nothing but a message for silence.

Osho Says….


Vairagya is enough, desirelessness is enough. Then no discipline is needed. But where is that desirelessness? It is not there. To help it discipline is needed. Discipline is needed only because that desirelessness is not in its wholeness within you. If desirelessness is there, then there is no question of practicing anything: no discipline is needed.

You will not come to listen to me; you will not go to read Patanjali’s sutras. If desirelessness is complete, Patanjali is useless. Why waste your time with Patanjali’s sutras? I am useless, why come to me? You are in search of a discipline. You are moving in search of some discipline which can transform you. You are a disciple, and “disciple” means a person who is in search of a discipline. And don’t deceive yourself. Even if you go to Krishnamurti, you are in search of a discipline — because one who is not in need will not go. Even if Krishnamurti says that no one needs to be a disciple and no discipline is needed, why you are there? And these words will become your discipline, and you will create a pattern, and you will start following that pattern.

Desirelessness is not there, so you are in suffering. And nobody likes to suffer, and everybody wants to transcend suffering. How to transcend it? This is what discipline will help you to do. Discipline only means: to make you ready for the jump, for the jump of desirelessness. Discipline means a training. You are not yet ready. You have a very gross mechanism. Your body, your mind, they are gross. They cannot receive the subtle. You are not tuned. To receive the subtle you will have to be tuned. Your grossness has to disappear.

Remember this — to receive the subtle you will have to become subtle. As you are, the divine may be around you, but you cannot be in touch with it. It is just like a radio lying down here in this room but not functioning.

Some wires are wrongly connected or some wires are broken or some knob is missing. The radio is here, the radio waves are continuously passing, but the radio is not tuned. And it cannot become receptive.

You are just like a radio, not in the state where it can function. Many things are missing, many things are wrongly joined.

A “discipline” means to make your radio functioning, receptive, tuned. The divine waves are all around you. Once you are tuned they become manifest. And they can become manifest only through you, and unless they become manifest through you, you cannot know them. They may have become manifest through me, they may have become manifest through Krishnamurti or anybody else, but that cannot become your transformation. You cannot know really what is happening in a Krishnamurti, in a Gurdjieff — what is happening inside, what type of tuning is happening, how their mechanism has become so subtle that it receives the subtlest message of the universe, the existence starts manifesting itself through it. Discipline means to change your mechanism, to tune it, to make it a fit instrument to be expressive, receptive.

Sometimes without discipline also, this can accidentally happen. The radio can fall from the table. Just by falling, just by accident, some wires may get connected or disconnected. Just by falling, the radio may get connected to a station. Then it will start expressing something, but it will be a chaos.

It has happened many times. Sometimes through accident people have come to know the divine and feel the divine. But then they go mad because they are not disciplined to receive such a great phenomenon. They are not ready. They are so small, and such a great ocean falls in them. This has happened. In the Sufi system they call such persons madmen of the God — masts, they call. Many people, sometimes without discipline — through some accident, through some Master, through the grace of some Master or just through the presence of some Master — get tuned. Their whole mechanism is not ready, but a part starts functioning. Then they are out of order. Then you will feel they are mad, because they will start saying things which look irrelevant. And they can also feel that they are irrelevant, but they cannot do anything. Something has begun in them; they cannot stop it. They feel a certain happiness. That’s why they are called masts, the happy ones. But they are not Buddhalike, they are not enlightened. And it is said that for masts, for these happy ones who have gone mad, a very great Master is needed because now they cannot do anything with themselves. They are just in confusion — happily in it, but they are a mess. They cannot do anything on their own.

In old days, great Sufi Masters will move all around the earth. Whenever they will hear that somewhere a mast is, a madman is, they will go and they will just help that man to get tuned.

In this century only Meher Baba has done that work — a great work of its own type, a rare work. Continuously, for many years, he was traveling all over India, and the places he was visiting were madhouses, because in madhouses many masts are living. But you cannot make any distinction, who is mad and who is mast; they both are mad. Who is really mad and who is mad just because of a divine accident — because of some tuning that has happened through some accident! You cannot make any distinction. Many masts are there. Meher Baba traveled and he will live in madhouses, and he will help and serve the masts, the mad ones. And many of them came out of their madness and started their journey toward enlightenment.

In the West many people are in madhouses, mad asylums, many who don’t need any psychiatric help because psychiatrists can only make them again normal. They need the help of someone who is enlightened, not a psychiatrist, because they are not ill. Or, if they are ill, they are ill by a divine disease. Your health is nothing before that illness. That illness is better — worth losing all your “health”. Discipline is needed. In India this phenomenon has not been so great as it has been in Mohammedan countries. That’s why Sufis have special methods to help these mast people, the mad people of the God. But Patanjali has created such a subtle system that there is no need of any accident. The discipline is so scientific that if you pass through this discipline you will reach to Buddhahood without getting mad on the path. It is a complete system. Sufism is still not a complete system. Many things are lacking in it, and they are lacking because of the stubborn attitude of Mohammedans. They won’t allow it to evolve to its peak and climax. And the Sufi system has to follow the pattern of Islam religion. Because of that structure of Mohammedan religion, the Sufi system couldn’t go beyond it.

Patanjali follows no religion, he follows only truth. He will not make any compromise with Hinduism or Mohammedanism or any ism. He follows the scientific truth. Sufis had to make compromise, and they had to. Because there were some Sufis who tried not to make any compromise; for example, Bayazid of Bistham, or Al-Hillaj Mansoor they didn’t make any compromise; then they were killed, they were murdered. So Sufis went into hiding. They made their science completely secret, and they will allow only fragments to be known, only those fragments which fit with Islam and its pattern. All other fragments were hidden. So the whole system is not known; it is not working. So many people, through fragments, get mad. Patanjali’s system is complete, and discipline is needed. Before you move into this unknown world of the within, a deep discipline is needed so no accident is possible. If you move without discipline, then many things are possible.

Vairagya is enough, but that “enough” vairagya is not there in your heart. If it is there, then there is no question. Then close Patanjali’s book and burn it. It is absolutely unnecessary. But that “enough” vairagya is not there. It is better to move on a disciplined path, step by step, so you don’t become a victim of any accident. Accidents… the possibility is there. Many systems are working in the world, but there is no system so perfect as Patanjali’s because no country has worked for so long. And Patanjali is not the originator of this system, he is only the systematizer. Before Patanjali, for thousands of years, the system was developed. Many people worked. Patanjali has given just the essence of thousands of years work. But he has made it in such a way that you can move safely.

Just because you are moving inwards, don’t think that you are moving in a safe world. It can be unsafe. It is dangerous also; you can be lost in it. And if you are lost in it, you will be mad. That’s why teachers like Krishnamurti who insist that no teacher is needed are dangerous, because people who are uninitiated may take their standpoint and may start working on their own.

Remember, even if your wristwatch goes wrong, you have the tendency and the curiosity — because it comes from the monkeys — to open it and do something. It is difficult to resist it. You cannot believe that you don’t know anything about it. You may be the owner. Just by being the owner of the watch doesn’t mean you know anything. Don’t open it! It is better to take it to a right person who knows about these things. And a watch is a simple mechanism; the mind is such a complex mechanism. Never open it on your own because whatsoever you do will be wrong. Sometimes it happens that your watch has gone wrong — you just shake it and it starts. But that is not a science. Sometimes it happens that something you do, and just by luck, accident, you feel something happening. But you have not become a Master. And if it has happened once don’t try it again, because if you next shake your watch it may stop. This is not a science.

Don’t move by accidents. Discipline is only a safeguard. Don’t move by accidents!

Move with a Master who knows what he is doing, and he knows if something goes wrong he can bring it to the right path, who is aware of your past and who is also aware of your future, and who can join together your past and future. Hence, so much emphasis on Masters in Indian teachings. And they knew, and they meant it, because there is no mechanism so complex as human mind, no computer so complex as human mind.

Man has not been able yet to evolve anything comparable to the mind — and I think it is not ever going to be evolved, because who will evolve it? If human mind can evolve something, it is going always to be lower and lesser than the mind that creates. At least one thing is certain that whatsoever human mind creates, that created thing cannot create human mind. So the human mind remains the superior-most, the supreme-most complex mechanism.

Don’t do anything just because of curiosity or just because others are doing it. Get initiated, and move with someone who knows the path well. Otherwise madness can be the result. And it has happened before; it is happening to many people right now.

Patanjali doesn’t believe in accidents. He believes in a scientific order. So he has given one-by-one step. These two he makes his base: vairagya, desirelessness and abhyasa, constant, conscious inner practice. Abhyasa is the means and vairagya is the goal. Desirelessness is the goal, and constant, conscious inner practice is the means. But the goal starts from the very beginning and the ends are hidden in the beginning. The tree is hidden in the seed, so the beginning implies the end. That’s why he says desirelessness is needed in the beginning also. The beginning has the end in it and the end will also have the beginning in it.

So when even a Master has become complete, total, he continues practicing. This will look absurd to you. You have to practice because you are in the beginning and the goal has not been achieved, but when the goal is achieved even then the practice continues. It becomes now spontaneous, but it continues. It never stops. It cannot, because the end and the beginning are not two things. If the tree is in the seed, then in the tree again will come seeds.

Someone asked Buddha — one of his disciples, Purnakashyap — he asked that, ‘We see, bhante, you till follow a certain discipline.”

Buddha, still following a certain discipline. He moves in a certain way, he sits in a certain way, he remains alert, he eats certain things, he behaves, everything seems to be disciplined. So Purnakashyap says that, “You have become enlightened, but we feel that you have still a certain discipline.” Buddha says, “It has become so engrained that now I am not following it, it is following me. It has become a shadow. I need not think about it. It is there, always there. It has become a shadow.”

So the end is in the beginning and the beginning will also be in the end. These are not two things, but two poles of one phenomenon.


This is an excerpt from the transcript of a public discourse by Osho in Buddha Hall, Shree Rajneesh Ashram, Pune. 

Discourse Series: Yoga: The Alpha and the Omega, Vol 1

Chapter #10

Chapter title: The cause of your misery

4 January 1974 pm in


Osho has spoken on Mystics like Dadu, Farid, Gurdjieff, J. Krishnamurti, Kabir, Nanak, Meher Baba, Patanjali, Swami Ram Teerth, Rumi, Sahajo, Sai Baba, Saraha, Socrates, Tilopa, Zarathustra and many more in His discourses. Some of these can be referred to in the following books/discourses:

  1. Sermons in Stones
  2. Come Come Yet Again Come
  3. The Hidden Splendour
  4. Beyond Enlightenment
  5. The New Dawn
  6. The Sword and The Lotus
  7. The Fish in the Sea is Not Thirsty
  8. Socrates Poisoned Again After 25 Centuries
  9. Yoga: The Alpha and the Omega, Vol 1
  10. The Path of Love
  11. The Book of Wisdom

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  • Someshwar
    Posted February 26, 2022 7:13 pm 0Likes


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