Bibliography
Poona One 1974 – 1981
Discourses in English

‘If you can celebrate this moment, you will also become the same as I am.
If you can celebrate this moment, through that celebration, you will attain to that which is already attained. You will achieve that which is already achieved. You will come to know your hidden treasure.” Osho

This annotated Bibliography covers all published first editions of Osho’s English discourses during his seven years in Poona One 1974 – 1981. The bibliographic entries are listed according to the chronological sequence of the discourse series and therefore not always following the year of publishing.

Included are information and endorsements from flaps and covers, as well as some selected quotes from Osho’s discourses mostly from the opening discourse of each series. Introductions from the books are often providing useful insight into the context and events during this phase of Osho’s work.

Only few later editions are mentioned. For more information on later editions in English, editions in Hindi, translations to other languages, photos of covers and much more, see also www.sannyas.wiki

Discourses in Hindi and Darshan Diaries are listed in their separate bibliographies.

1974 Talks at the porch and balcony, Lao Tzu House

* The Way of the White Cloud. Editor: Sw Ananda Teertha. Compilation: Sw Amrit Pathik. Introduction: Sw Krishna Prem. Cover Design: Sw Anand Yatri. Printing: U.P. Bhawgat, Mouj Printing Bureau, Khatau Makanji’s Wadi. Bombay 400 004. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, January 1975. First Edition. 494 pages. ISBN: 0-88050-096-4. Hardcover. Size: 21×14 cm. Weight: 665 g. Period: 10.05am – 24.05am 1974. 15 discourses. Subject: Questions and Answers. Place: The porch. Shree Rajneesh Ashram, Poona.

In his opening discourse the title of Osho’s first discourse series in English from Poona is referring to Buddha, and it may also refer to the term ‘Unsui’, used for Zen monks’ training school. Literally it is “cloud, water” and taken from a line of an old Chinese poem, “To drift like clouds and flow like water,” and it is strictly a Zen term. The first photo biography of his work (Asha 1980) was also entitled ‘The Sound of Running Water’.

Duration of the 15 discourses is from 49 min to I hour 14 min.
All discourses are given in the mornings at the porch, Lao Tzu House.
First edition is without chapter titles. Second edition is having chapter titles.
Alternate colours on front covers of first edition in red and green

Introduction by Sw Krishna Prem. Dated Poona, July 1974. Excerpt:
“On fifteen May mornings in Poona, a large Indian city one hundred and eighty kilometers inland from Bombay, a group of Western followers gathered at his ashram to ask Bhagwan Shree Rajneesh a series of questions about himself and his path to enlightenment.
His work is not yet well known outside India and the questions had been compiled with a particular purpose in mind – to prepare a book to introduce him to the West.
The purpose of these pages is the same. I came to him from Canada nine months ago and I’ll try to tell you about him. But I can’t comment on his words. All you have to do is read what he says. His mother tongue is Hindi, but he has an extraordinary command of English and, because he speaks from direct personal experience, he is able to express the most profound concepts and ideas with amazing clarity and in unbelievably simple terms.
That the words flow from the heart of a poet is an extra gift.
‘The Way of The White Clouds’ is those fifteen May mornings in Poona.” (p. v)

Opening discourse on the first morning 10.05.1974. Excerpts:
“BHAGWAN.
Why is your way called The Way of the White Clouds?
JUST BEFORE BUDDHA DIED SOMEBODY ASKED HIM:
When a Buddha dies where does he go –
does he survive,
or simply disappear into nothingness?
And this is not a new question;
one of the oldest, many times repeated and asked.
Buddha is reported to have said:
Just like a white cloud disappearing.
Just this very morning
there were white clouds in the sky.
Now they are no more there.
Where have they gone? From where do they come?
How do they evolve, and how do they dissolve again?
A white cloud is a mystery –
the coming, the going, the very being of it.
That’s the first reason why I call my way
The Way of the White Clouds.
But there are many reasons,
and it is good to ponder, to meditate upon them.
A white cloud exists without any roots –
it is an unrooted phenomenon, grounded nowhere,
or, grounded in the nowhere.
But still it exists.
The whole of existence is like a white cloud –
without any roots, without any causality,
without any ultimate cause, it exists.
It exists as a mystery.
A white cloud really has no way of its own.
It drifts.
It has nowhere to reach, no destination,
no destiny to be fulfilled,
no end.
You cannot frustrate a white cloud
because wherever it reaches is the goal.
If you have a goal you are bound to get frustrated.
The more goal-oriented a mind is,
the more anguish, anxiety and frustration there will be –
because once you have a goal
you are moving with a fixed destination.
And the whole exists without any destiny.
The whole is not moving anywhere;
there is no goal to it, no purpose.”
(p. 1)

In another talk Osho says:
“You are fortunate.
Whatsoever I am saying to you
is just at the source.
That’s why I say you are fortunate.
It happens only once
in thousands and thousands of years
that you are near the source.
It will not be so again.
Even with my ideas
it will not be so again.
Sooner or later, the logicians will enter.
They are bound to come.
They are already on the way.
They will systematize everything,
they will destroy everything,
and the opportunity will be missed.
Then it will be dead.
Right now, it is alive
and you are near the source.
That’s why I say you are fortunate.”
(p. xiv in revised edition 1978)

The last discourse in the series on 24.05.1974 finishes with the words:
“More and more conscious,
doing, not like a mechanism, but a presence –
Then innocence will flower in you.
And that innocence is the greatest thing
that can happen to a human being.
Innocent, you are divine.
Innocent, you have become gods.”
(p. 603)

Second Revised edition:
– My Way: The Way of the White Clouds. (Alt.t.) Editors: Sw Anand Teertha & Ma Yoga Anurag. Compilation: Sw Amrit Pathik. Introduction: Sw Krishna Prem (12 pages). Design: Ma Deva Adheera & Sw Anand Yatri. Photography: Sw Shivamurti, Sw Krishna Bharti, Ma Prem Champa. Processing: Bindoo Rekha. Kushal House. 384 Veer Savarkar Marg. Prabhadevi. Bombay 400 025. Printing: Arun K. Mehta. Vakil & Sons Ltd. 18, Ballard Estate. Bombay 400 038. Production: Ma Prem Tushita. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, May 1978. Second Revised edition. 612 pages. Illustrated. Hardcover. ISBN 0-88050-096-4 (label). 3.500 copies. Period: 10.05.1974am – 24.05.1974am. 15 discourses. Subject: Questions and Answers. Place: The porch. Shree Rajneesh Ashram, Poona.

All chapters are now with chapter titles.
In Contents (pp. v-xi) all questions are mentioned with keywords from answers.
In Appendix: Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Rajneesh Meditation Centers.
Quote by Gabriel Rosenstock in ‘Comhar Irish Review Magazine’ on back jacket: “Of the great blessed spiritual Masters of today, Bhagwan Shree Rajneesh is the one who speaks clearest on the role of energy expanding and fulfilling people’s consciousness. The book deals entirely with the power of energy. And this is undoubtedly the best guidance that I have ever felt for me.”

* Roots and Wings. Talks on Zen. (alt.t. A Bird on the Wing). Editor: Sw Krishna Prem. Compilation: Ma Krishna Pria. Introduction: Ma Yoga Sudha. Art work: Sw Anand Yatri. Printing: V.P. Bhawgat. Mouj Printing Bureau. Khatau Makanji’s Wadi. Bombay 400 004. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, August 1975. First edition. 474 pages. Illustrated with full page colour photo of Osho facing title page. Hardcover. Size: 22,1×14,2 cm. Weight: 495 g. Period: 10.06pm – 20.06am 1974. 11 discourses. Subject: Talks on Zen. Questions and Answers. Place: The porch. Shree Rajneesh Ashram, Poona.

It looks like the previous series in Hindi, Nahin Ram Bin Tanhv, was held in the evenings and so was the first discourse in this series Roots and Wings. Then the format was changed and discourses were from now on moved to the mornings.
With a Sufi Whirling meditation now taking place in the evenings 7-9pm. To which Osho says: “Another thing. I will not be there: only my empty chair will be there…”

In discourse #1, Osho starts telling the Zen story of the broken cup and then goes on by saying, “This night….”, and he continues like this: “This camp is going to be in many ways different. This night I start a completely new phase of my work. You are fortunate to be here because you will be witnesses to a new type of inner work. I must explain it to you because tomorrow morning the journey starts…” Osho here continues explaining the new meditation scheme.
All discourses are now extended to last app. 90 min +/- 3 to 15 min.
On flaps: “Bhagwan Shree Rajneesh. The Modern Buddha… From: The Mystic of Feeling. Ram Chandra Prasad.”
“Roots and Wings eleven talks based on Zen stories and seekers’ questions given by Bhagwan Shree Rajneesh from June 10th to June 20th 1974 in Poona, India.”

Introduction by Ma Yoga Sudha. Excerpts:
“In this selection of stories, as well as in the spontaneous questions and answers which follow each talk, Bhagwan shows us the incredible liquid versatility of his being. Religion has always been for “wings”, renunciation, and against “roots”, pleasure, the world.
Bhagwan tells us that wings cannot develop without roots, just as a tree cannot flower independent of its seed, its roots. The growth is a continuum; you can’t skip the birth pains, the suffering, the effort, the pushing upwards and begin with the flower, the bliss, the meditation. But that is precisely what we all seem to try to do: ignore our own sickness and pretend to health.
Bhagwan is for both “this”, the roots, and “that”, the wings. There is no choice to be made, he says. If you accept the roots, explore them deeply and consciously, in other words, be where you are, that is the nourishment that the roots need to blossom into wings.
In ‘Roots and Wings’, Bhagwan is not explaining Zen stories. If he were here, he would only be perpetuating the whole game of spiritual materialism.
What he is doing is taking us deeper into the mystery of these stories. He says that life is not a problem to be solved, but a mystery to be lived. Mysteries can’t be solved – H2O is not a river – but mystery can penetrate you. Often in the activity of finding out, we are closed to what we seek by the very tension that the search causes.
And for me a secret of understanding Zen, or Bhagwan, is not to try to argue, to solve, to make sense out of it. Zen makes no sense, and if it did, I doubt that it would have any value for transformation. The understanding of Zen, or Bhagwan, is an understanding of the heart, of the deeper layers of being, not of the mind. Which is to say…
Nothing can really really be said.
In this book, we are all invited to enter the door, and be mystified unto understanding.” Ma Yoga Sudha.

Opening discourse on the first morning, 10.06.1974, begins with a story of master Nan-in. Then follows a short excerpt from the start of Osho’s discourse text.
“The Japanese master Nan-in gave audience
to a professor of philosophy.
Serving tea, Nan-in filled his visitor’s cup,
and kept pouring.
The professor watched the overflow
until he could restrain himself no longer:
Stop!
The cup is overfull, no more will go in.
Nai-in said:
Like this cup,
you are full of your own opinions and speculations.
How can I show you Zen
Unless you first empty your cup?”
“You have come
to an even more
dangerous person than Nan-in,
because an empty cup won’t do.
The cup has to be broken completely.
Even empty, if you are there, then you are full.
Even emptiness will fill you.
If you feel that you are empty,
you are not empty at all, you are there.
Only the name has changed.
Now you call yourself emptiness.
The cup won’t do at all.
It has to be broken completely.
Only when you are not
can the tea be poured into you.
Only when you are not
is there no need to pour the tea into you.
When you are not,
the whole existence begins pouring,
the whole existence becomes a shower
from every dimension, from every direction.
When you are not, the Divine is.”
(p. 3)

The talk ends with Osho’s answer to the last question. Excerpt:
“One thing you can do for me –
drop the mind.
Allow your being to flower.
Then you will be fragrant.
Then in all dimensions and directions,
the whole will be happy.
You will be bliss,
and your gratitude will not be narrow.
It will not be towards a point,
it will be moving all over, everywhere.
Only then can you achieve prayer.
This gratitude is prayer.
When you go to a temple and do a prayer,
it is not prayer;
but when, after compassion, gratitude arises,
the whole existence becomes the temple.
Whatsoever you touch, it becomes a prayer;
whatsoever you do, it becomes prayerful.
You cannot be otherwise.
Deeply rooted, anchored in meditation,
deeply flowing into compassion,
you cannot be otherwise.
You become prayer,
you become gratitude.
But remember, the mind is always addressed.
It has a goal, a desire to achieve.
Being is unaddressed.
It has no goal; it has nothing to achieve.
The kingdom of being is already achieved,
the emperor is already there on the throne.
You move because movement is life,
but don’t move towards any goal,
because when there is no goal, there is no tension.
Then movement is beautiful, graceful.”
(p. 474)

* The Empty Boat. Talks on the Stories of Chuang Tzu. Editing: Ma Prem Priya. Compilation: Ma Krishna Priya. Design: Sw Anand Yatri. Preface: Ma Prem Paras. Printer: J.S. Khamesra, for G. Claridge & Co. Ltd., Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1976. First edition. 446 pages. Hardcover. 22×14,5 cm. 700 g. ISBN 0-88050-057-3. Period: 10.07am – 20.07am 1974. 11 discourses. Subject: Tao. Place: The porch. Shree Rajneesh Ashram, Poona.

In colophon ‘We acknowledge the use of quotations from Thomas Merton’s ‘The Way of Chuang Tzu.’
In Appendix: Rajneesh Meditation Centres. Books by Bhagwan Shree Rajneesh. Including translations, e.g. Hu Meditation og Kosmisk Orgasme (1975). Borgens Forlag, Denmark.

Preface by Ma Prem Paras. Excerpts:
“How can words convey a message which is wordless? What can be said about an Enlightened Master?
Bhagwan can introduce himself: and having no false modesty, it is not ego when he states that he is Buddha, Jesus Christ, Mohammed – he is stating a fact. Chuang Tzu and Bhagwan are one, they speak, they operate through each other. And Rajneesh is here, now, a living Master. He is a not to be missed opportunity to glimpse something beyond all that we have been taught, all that we have known…
To ponder over the words, their meanings, is the road to confusion. We are not to classify, to evaluate Bhagwan. He is beyond the capacity of our minds; our logical criteria do not apply. He is so loving, so compassionate that he will not allow us to make scriptures or commandments of his words. We cannot use him as an authority to back our own prejudices. He uses contradiction as a technique and through it addresses all types of personality. He knows every quirk and twist of the ego, every trick of the mind; he is many jumps ahead. Bhagwan is not trying to turn us into slaves of his rules, he is not our enemy. He has so much love for our monkeyish nature that his whole effort is to help us to become aware of our enslavements, not more adjusted to them. He shocks, jolt us from our comfortable hells, so that through understanding and awareness we can transcend them.
In reading Bhagwan Shree Rajneesh, the most that can be done is to be receptive, to let the unspoken message penetrate alongside the words. A living Enlightened Master is among us now. This time let us listen, feel him and accept with joy.” (no page number)

Opening discourse, ‘The Empty Boat’, by Osho on the first morning, 10th July 1974. Excerpt:
“A WISE MAN HAS SAID:
HE WHO IS CONTENT WITH HIMSELF
HAS DONE WORTHTLESS WORK.
ACHIEVEMENT IS THE BEGINNING OF FAILURE.
FAME IS THE BEGINNING OF DISGRACE.
WHO CAN FREE HIMSELF OF ACHIEVEMENT AND FAME
THEN DESCEND AND BE LOST
AMID THE MASSES OF MEN?
HE WILL FLOW LIKE TAO, UNSEEN,
HE WILL GO ABOUT LIKE LIFE ITSELF
WITH NO NAME AND NO HOME.
SIMPLE IS HE, WITHOUT DISTINCTION.
TO ALL APPEARANCES HE IS A FOOL.
HIS STEPS LEAVE NO TRACE. HE HAS NO POWER.
HE ACHIEVES NOTHING, HE HAS NO REPUTATION.
SINCE HE JUDGES NO ONE, NO ONE JUDGES HIM.
SUCH IS THE PERFECT MAN –
HIS BOAT IS EMPTY.”
“You have come to me.
You have taken a dangerous step.
It is a risk
because near me you can be lost forever.
To come closer will mean death
and cannot mean anything else.
I am just like an abyss.
Come closer to me and you will fall into me.
For this, the invitation has been given to you.
You have heard it and you have come.
Be aware that through me
you are not going to gain anything.
Through me you can only lose all.
Because unless you are lost, the Divine cannot happen;
unless you disappear totally, the real cannot arise.
And you are so much, so stubbornly much,
you are so filled with yourself,
that nothing can penetrate you. Your doors are closed.
When you disappear, when you are not, the doors open.
Then you become just like the vast, infinite sky.
And that is your nature.
That is Tao.”
(p. 4)

The discourse series finishes on 20.07.1974 with Chuang Tzu’s Funeral:
“It has been said by mystics for centuries:
As above, so below.
I would like to add one thing more to it:
As within, so without.
If you are whole within,
the Whole without happens to you immediately.
If you are divided within, the Whole without is divided.
It is you who becomes the whole universe,
you become projected, it is you –
and whenever you choose you will be divided.
Choice means division, choice means conflict –
for this, against that.
Don’t choose.
Remain a choiceless witness and then nothing is lacking.” (p. 445)

* No Water, No Moon. Ten Discourses on Zen Stories. Editor: Ma Yoga Anurag. Compilation: Ma Yoga Gautami. Introduction: Ma Yoga Anurag. Printer: S.J. Patwardhan Sangam Pres Ltd. 17 B Kothrud. Poona 411029. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1975. First edition. 246 pages. UB. Size: 21,5 x 14 cm. Weight: 285 g. Period: 11.08am – 20.08am 1974. 10 discourses. Subject: Zen. Place: The balcony. Shree Rajneesh Ashram, Poona.

In Appendix: Rajneesh Meditation Centers.

Introduction by Ma Yoga Anurag, Poona, November 1974:
“Bhagwan Shree Rajneesh tells us – charmingly, lovingly, yet with absolutely no nonsense – what a mess we are. With the wisdom of ages and penetrating perception of our present predicament, he reveals ourselves to ourselves and guides us gently towards acknowledgement, acceptance, and in-depth awareness of the facts.
Through Bhagwan’s unfalling help and guidance, this process leads to the realization that the answer lies within. It is not through fight and force that we grow, but through acceptance, surrender and understanding – and this applies both within and without.
The key, the universal solvent, that which vanquishes distinctions, transcends judgements, dualities and dogma – is love. And Bhagwan is the personification of loving truth – sometimes harsh, sometimes unsparing, but never hurtful to us. The only struggle, really, is with our minds, our egos, not with our true nature.
And it is with infinite patience that Bhagwan captures our minds through his talks and puts them at rest. Then a different type of communication happens – beyond words, in the realm of being, of energy, of love. When the head dissolves and the heart opens, then the inner hunger, the inner thirst, are given food and drink through his every look, his every gesture, every pregnant silence.
In this collection of discourses you can savour the flavour of him. They are based on Zen stories, and the atomic energy inherent in them has been released by Bhagwan to blow us out of our minds and bring us to our senses.
Try to remain open to his words: feel them, live them rather than think them. For they are the verbal flowering of someone who has himself exploded into another dimension of being.” (No page number)

Opening discourse, ‘No Water, No Moon’, on the first morning, 11.08.1974.
The nun Chiyono wrote this verse in the sutra:
“This way and that way
I tried to keep the pail together,
hoping the weak bamboo
would never break.
Suddenly the bottom fell out.
No more water;
no more moon in the water –
emptiness in my hand.” (p. 2)
“Enlightenment is always sudden. There is no gradual progress towards it, because all gradualness belongs to the mind and Enlightenment is not of the mind. All degrees belong to the mind and Enlightenment is beyond the mind. So you cannot grow into Enlightenment, you simply jump into it. You cannot move step by step; there are no steps. Enlightenment is just an abyss, either you jump or you don’t jump.
You cannot have Enlightenment in parts, in fragments. It is a totality – either you are in it or out of it, but there is no gradual progression. Remember this thing as one of the most basic: it happens unfragmented, complete, total. It happens as a whole, and that is the reason why mind is always incapable of understanding it. Mind can understand anything which can be divided. Mind can understand anything which can be reached through instalments, because mind is analysis, division, fragmentation. Mind can understand parts but the whole always eludes it. So if you listen to the mind, you will never reach.” (p. 3)

The discourse series finishes 20.08.1974:
“Once you know the taste of emptiness, you have known the very meaning of life. Carry emptiness, drop the pail of water which is your ego, and your mind and your thoughts, and remember: no water, no moon – emptiness in the hand.” (p. 246)

Later edition:
– No Water, No Moon. Reflections on Zen. 1977, Sheldon Press, London. Second impression 1978. Third impression 1980. 246 pages.
On back jacket:
“I found ‘No Water, No Moon’ one of the most refreshing, cleansing and delightful books I could imagine. It is a book which will never cease to be a comforting companion. Yehudi Menuhin.”
“For anyone passionately longing to transform himself and who feels it will be easier to change with the guidance of a Master, or for those eager to explore beyond the frontiers of the closed mind and heart, I warmly recommend this book.” The Sunday Times.

* The Mustard Seed. Discourses on the Sayings of Jesus taken from the Gospel According to Thomas. Editor: Sw Satya Deva. Compiler: Sw Amrit Pathik. Introduction: Ma Yoga Sudha. Printing: Tata Press, Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1975. First edition. 512 pages. Unbound. Size: 21,5 x 14 cm. Weight: 520 g. Period: 21.08am – 10.09am 1974. 21 discourses. Subject: Jesus. Place: The balcony. Shree Rajneesh Ashram, Poona.

On front flap quotations from ‘The Mystic of Feelings’ (1978) by Ram Chandra Prasad. On back flap: Bhagwan Shree Rajneesh: The Modern Buddha. Quotation from ‘Gurus, Godmen and God People’ (1975) edited by Kushwant Singh.
From back cover:
“The Mustard Seed is a recorded collection of 21 spontaneous talks, given in India in 1974, by the Enlightened Master, Bhagwan Shree Rajneesh. They are his response to texts selected from the controversial discovering of hitherto unknown texts of Jesus Christs, now known as the Gospel according to Thomas. These talks prove the enigmatic words of the Gospel giving a living explanations on their hidden meanings. In the great fabric he weaves and counterweaves, Bhagwan uses the rich threads of Eastern traditions of mysticism and enlightenment.
With obvious delight and love, a living Master bridges the twenty centuries between the two teachings, revealing as he does so the deeper beauty and meaning of words relived here and now.”

Introduction by Ma Yoga Sudha. Excerpts:
“In the lecture hall in Poona, as you sit in his presence and listen, his eyes dancing and playing with the audience, his peace and serenity emanating from him like a shower of soft blue light to all present, unconditionally, you are struck with his silence, penetrated by it. And the gestalt changes: his words are no longer the issue, they have become a vehicle upon which one can glide into his being. The words come through him, he is undisturbed, untouched.
Only one who is so clear, so empty, can know. There is no ego there to collide with.
When he speaks of Jesus, Jesus has returned to set the story straight. Through Bhagwan, Jesus becomes real, relevant, helpful. It seems that these Masters have always been saying the same things. Bhagwan says that all Enlightened Ones are like the ocean, everywhere the taste is salty.
So if you can drop for just a little while all that you know, think you know, or have been taught about Jesus, and read The Mustard Seed openly, you may discover that religion is not at all what you thought, and that Jesus was perhaps the last Christian. If you can read The Mustard Seed with your heart it might very well blow your mind.”

Opening discourse by Osho, ‘The First Saying’, on the first morning, 21.08.1974.
From the sutra:
“The first saying…
The disciples said to Jesus:
“Tell us what the kingdom of heaven is like.”
He said to them:
“It is like a mustard seed –
smaller than all seeds,
but when it falls on the tilled earth
it produces a large tree
and becomes shelter
for all the birds of heaven.”
“Human relationship has changed a lot, and has changed for the worse. In all dimensions the deeper relationships have disappeared: the wife is no more a wife, but just a girlfriend; the husband is no more a husband, but just a boyfriend. Friendship is good, but cannot be very deep. Marriage is something which happens in the depth. It is a commitment in depth, and unless you commit you remain shallow. Unless you commit you never take the jump.
You can float on the surface, but the depths are not for you. Of course, to go into the depth is dangerous – bound to be so, because on the surface you are very efficient. On the surface you can work like an automaton, no awareness is needed. But the more you penetrate into the depth, you will have to be more and more alert, because every moment death is possible. Fear of depth has created a shallowness in all relationships. It is juvenile.
A boyfriend or a girlfriend may be fun, but it cannot become a door to the deepest that is hidden in each and everyone. With a girlfriend you can be sexually related, but the love cannot grow. Love needs deep roots. Sexuality is possible on the surface, but sexuality is just animal, biological. It can be beautiful if it is part of a deeper love, and if it is not part of a deeper love it is the most ugly thing possible; the ugliest, because then there is no communion – you simply touch each other and separate. Only bodies meet, but not you – not I, not thou. This has happened in all relationships.” (Chapter 1)

The discourse series finishes with ‘Become A Gardener’ on 10.09.1974:
“I don’t want you to become Christians – that is useless, that is a lie. I would like you to become Christs. And you can become Christs, because you have the same seed. Enough for today.” (Chapter 21)

In Appendix, Sixth edition: About the Author. (pp. 500-501). Excerpts:
“And he says: My message is not a doctrine, not a philosophy. My message is a certain alchemy, a science of transformation, so only those who are willing to die as they are and be born again into something so new that they cannot even imagine it right now… only those few courageous people will be ready to listen, because listening is going to be risky.
Listening, you have taken the first step towards being reborn. So it is not a philosophy that you can just make an overcoat of and go bragging about. It is not a doctrine where you can find consolation for harassing questions. No, my message is not some verbal communication. It is far more risky. It is nothing less than death and rebirth.” (p. 501)

Later editions:
– The Mustard Seed. Discourses on the Sayings of Jesus taken from the Gospel According to Thomas. Editor: Sw Krishna Prabhu. Introduction: Sw Krishna Prem. Design: Ma Deva Sandipa. Publisher: Ma Anand Sheela. Rajneesh Foudation International, Rajneeshpuram, Oregon, USA, 1984. Third edition. 551 pages. PB. 10.000 copies. ISBN 0-88050-595-8 formerly ISBN 0-06-066785-0, Harper & Row. First U.S. edition: 1978 Harper & Row.
In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Books from other Publishers. English Editions. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes. Advertisements for new paperback books published.

– The Mustard Seed. Commentaries on the Fifth Gospel of Saint Thomas. Author: Osho. Editors: Ma Anand Nirved, Sw Krishna Prabhu. Introduction: Ma Anand Nirved. Design and Typesetting: Sw Prem Jayadip. Photography: Osho Photo Services. Production: Ma Kamaal. Printing: Hartnoll, Bodmin, Cornwall. Great Britain. Publisher: Rebel Publishing House GmbH, Cologne, Germany, no year. Sixth edition. 504 pages. Hardcover.

Introduction by Sw Krishna Prem (1984 edition). Excerpt:
“As a child I had one particular knowing, one particular secret, precious to my heart. I’d shared it once, only to have it laughed at, and I’d never mentioned it again. The secret, the knowing, was that one day I’d meet Jesus face to face.
Childhood, adolescence, young adulthood faded, but the knowing of that coming Jesus-meeting never did. And finally it happened. Eleven years ago. In an apartment in Bombay, suddenly there He was. And at last I could give face and name to the Jesus of my yourthful heart. The face was love. The name, Bhagwan Shree Rajneesh.
The spring after I met Him we all moved to Poona, and there, in the newly established Shree Rajneesh Ashram, Bhagwan began to give daily discourses. First there was a question-and-answer series, then one on Zen, then one on Tao – and in the middle of these talks on Tao I wrote to him about Jesus. I wanted my childhood Jesus and my present-day Jesus to merge for me, to come together. So many of us here with You, I wrote, were raised on Jesus. Won’t you speak on him? I asked. The Mustard Seed was his reply.
These twenty-one talks were a revelation and a resurrection. Rather than the old, familiar sayings from the New Testament, Bhagwan chose to speak on the Gospel according to Thomas, from the recently unearthed Dead Sea Scrolls – and He brought a new and unknown Jesus to vibrant, pulsating life. Here was a Jesus flowing with life’s juices, eating, drinking, laughing with his friends. And more important, here was a flesh-and-blood Master, like my own Bhagwan, guiding his disciples on the path he had traveled, guiding them towards their own divinity, towards the God who dwells within.
And sitting there, listening to Him, feeling Him, my child’s heart and my man’s heart began to sing together, space and time gone, dissolved. Jesus and Bhagwan, Galilee and Poona, Jesus’ apostles and us, Bhagwan’s sannyasins – everything was one, flowing together, one spaceless surging, one timeless torrent, one vast river of love, heading towards God, heading towards the eternal sea.
Ant the river is still flowing. Today, still strong, still vital, more dynamic than ever, it cascades through Rancho Rajneesh in central Oregon. The Mustard Seed is an invitation to come to its banks and drink.” (No page number)

* When The Shoe Fits. Talks on the Stories of Chuang Tzu. Editor: Ma Prem Veena. Compilation: Sw Amrit Pathik. Introduction: N.N. (4 pages). Design: Sw Anand Yatri. Printing: Arun K. Mehta at Vakil & Sons Ltd. Vakils House, 18 Ballard Estate, Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1976. First edition. 375 pages. ISBN: 0-88050-171-5. HB. 22×14,5 cm. 600 g. Period: 11.10am. – 20.10am 1974. 10 discourses. Subject: Tao. Place: The balcony. Shree Rajneesh Ashram, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centres.
In colophon: ‘We acknowledge the use of translations by Thomas Merton In ‘The Way of Chuang Tzu.’ In Contents selected paragraphs from the discourse sutras, e.g. first discourse: “…So, when the shoe fits / the foot is forgotten, / when the belt fits / the belly is forgotten, / when the heart is right / ‘for’ and ‘against’ are forgotten.”

Introduction by N.N. Excerpts:
“Half-jokingly, half-seriously, Bhagwan loves to say: ‘There are only two things in this world that are infinite – a master’s compassion and a disciple’s stupidity!’ And he sits in his chair and, with much patience and even more love, tries to help us disengage ourselves from the life-tangle we have woefully got ourselves into…
‘What is the point?
point is that one day you will become aware,
you will listen to me but you will not create an order,
you will not create a structure.
Because what is the point?
This man is going to destroy it in the next day!
You will simply listen to me without clinging
to words, theories, dogmas. The day you can listen to me
without creating a structure within you
and I see that you have listened to me and there is emptiness,
that day, I have done it.’

…He is not interested in nourishing the mind with useless facts; he is interested in giving us the means by which the mind and its clinging can be destroyed – sooner or later.
Sooner or later, because, as Bhagwan says, his disciples in their confusion are infinitely stupid. But, as his infinite compassion exists in equal quantity, one day, sooner or later, empty and detached we will be disentangled.
And then the shoe will always fit.”

Opening discourse by Osho, ‘When the Shoe Fits’, on the first morning, 11.10.1974.
From the sutra:
‘Easy is right. Begin right
and you are easy.
Continue easy and you are right.
The right way to go easy
is to forget the right way
and forget that the going is easy.’
“Chuang Tzu is one of the rarest of flowerings,
rarer even than a Buddha or a Jesus.
Because Buddha and Jesus emphasise effort
and Chuang Tzu emphasises effortlessness.
Much can be done through effort
but more can be done through effortlessness.
Much can be achieved through will
but much more can be achieved through will-lessness.
And whatsoever you achieve through will
will always remain a burden to you;
it will always be a conflict, an inner tension,
and you can lose it at any moment.
It has to be maintained continuously –
and maintaining it takes energy,
maintaining it finally dissipates you.
Only that which is attained through effortlessness
will never be a burden to you,
and only that which is not in any way unnatural
can remain with you forever and forever.
Chuang Tzu says that the real, the divine, the existential,
is to be attained by losing yourself completely in it.
Even the effort to attain it becomes a barrier –
then you cannot lose yourself.
Even the effort to lose yourself becomes a barrier.”
(p. 3)

The discourse series finishes with ‘Man is born in Tao’ on 20.10.1974:
“Remember this – God is a response.
It is a resounding of your being.
If you go to the hills and you say something,
the hills resound with it. The whole existence resounds in you.
Whatsoever you do will be returned to you;
this is the law of karma.
It is not a question of details: you have insulted somebody
so the same man is going to insult you in some life.
Don’t be foolish. Don’t be silly!
But the law is exactly right. It says:
Whatsoever you give, you will receive.
Whatsoever you sow, you will reap.
God comes to you the way you reach him.”
(p. 370)

* Neither This, Nor That. Talks on the Sutras of Sosan. Editor: Ma Yoga Pratima. Compilation: Sw Amrit Pathik. Introduction: Ma Yoga Pratima. Design Sw Prem Avinash. Printing: Graphic Unit. Kurla, Bombay 400 070. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1975. First edition. 268 pages. Illustrated. ISBN: 0-88050-097-2. Hardcover. 22×14,5 cm. 700 g. Period: 21.10am – 30.10am 1974. 10 discourses. Subject: Zen. Place: The balcony. Shree Rajneesh Ashram, Poona.

In Appendix: Rajneesh Meditation Centers.
Some later editions with alternate titles:
– Hsin Hsin Ming. The Book of Nothing. 1983.
– The Book of Nothing: Hsin Hsin Ming. 2011.
– Hsin Hsin Ming. 2014.
Osho has said: “If I were to save only two books from the whole world of the mystics, one should be Sosan’s Hsin Hsin Ming.”
On back flap quotation from Kushwant Singh:
“From ‘Gurus, Godmen and Good People’ edited by Kushwant Singh.
Bhagwan Shree Rajneesh: The Modern Buddha. Rajneesh is in many ways a unique master, he is constantly emanating the life force. His entire being is an opening to the divine force. It is because of this mystery of the energy that emanates from Bhagwan that his followers confirm that they experience deep inner transformation. Many say that just by sitting at his feet when he lectures, or during darshan (meeting with the master) they suddenly feel a deep bliss and are enveloped by a fragrance not known before. They say that he emanates a love, a compassion and an energy. That just being near him makes them blissful and silent.
Swami Prem Amitabh, a psychotherapist from California, USA, who received his Ph.D. from University of California at Berkeley, says of Rajneesh: ‘I feel him as an incredible teacher, a world teacher, a unique teacher and also a unique man… a man that I cannot describe. My feeling is that where he is I could place none higher.’ Another disciple, Swami Shyam Bodhisattva, who is a prominent naturopath physician in London, reports about his initiation into sannyas that ‘The feeling I had is indescribable. It can only be experienced. It seemed that by taking this step I had shed all of my past and was a living soul, living in the present, a new born babe in the presence of the total existence.’ Around Bhagwan Shree Rajneesh one finds many persons from all walks of life from both East and West. It is difficult for anyone visiting his ashram in Poona not to feel that something rare and unique is taking place around him…something one would like to try for oneself in order to experience the inner harmony and ecstasy that his unique teacher speaks of.”

Introduction by Ma Yoga Pratima. Excerpts:
“Before listening to Bhagwan, I understood Zen as just a collection of incomprehensible riddles, impossible situations, and a few funny stories. Somewhere I thought It must have some hidden meaning, but no one seemed able to solve the puzzle. But then, by a series of lucky ‘accidents’ which constitute my life history, I came to see and hear Bhagwan.
Bhagwan does not talk about Zen, he is a Zen master – as he is also a master of all the varieties of religion on which he speaks, being a master of their essence. Whatever he speaks he is saying from his own direct experience of the phenomenon, and in language so clear and simple that the riddle is immediately solved, but with none of the mystery destroyed.
In these talks Bhagwan expands and illuminates the sutras of the Zen master, Sosan; illuminates them in the light of our experiences in the world, so that they become meaningful for us now. A master of silence and a master of words, Bhagwan acts as a bridge between the emptiness of Sosan’s no-mind and the chattering monkey within us.
These sutras of Sosan, in Chinese called ‘The Book of True Faith’, are the only words that Sosan uttered, and as such are very powerful…
With his talks he leads us through the labyrinth of our sophisticated minds to the point from where. if our eyes were clear, we could see the reality. From the rational he leads us to the edge of the irrational to the point from where, if our ears were tuned, we could hear the sound of one hand clapping. With the meditations he devises, Bhagwan creates situations for us in which there is energy and opportunity to throw all that is clouding our vision and blocking our ears – our past, our suppression and our mind.” (p. vii)

Opening discourse by Osho, ‘The Great Way’, on the first morning, 20.10.1974.
“We will be entering the beautiful world of a Zen master’s no-mind. Sosan is the third Zen patriarch. Nothing much is known about him – this is as it should be, because history records only violence. History does not record silence – it cannot record it. All records are of disturbance. Whenever someone becomes really silent, he disappears from all records, he is no more a part of our madness – so, it is as it should be.
Sosan remained a wandering monk his whole life. He never stayed anywhere, he was always passing, going, moving. He was a river; he was not a pond, static. He was a constant movement. That is the meaning of Buddha’s wanderes: not only in the outside world, but in the inside world also, they should be homeless – because whenever you make a home you become attached to it. They should remain rootless, there is no home for them except this whole universe.
Even when it was recognized that Sosan had become enlightened he continued his old beggar’s way. And nothing was special about him. He was an ordinary man, the man of Tao.
One thing I would like to say, and you have to remember it: Zen is a cross-breeding. And just as more beautiful flowers can come out of cross-breeding, and more beautiful children are born out of cross-breeding, so with Zen the same has happened.
Zen is a cross-breeding between Buddha’s thought and Lao Tzu’s thought. It is a great meeting, the greatest that ever took place. That is why Zen is more beautiful than Buddha’s thought, and more beautiful than Lao Tzu’s thought. It is a rare flowering of the highest peaks, and the meeting of these peaks. Zen is neither Buddhist nor Taoist, but carries both within it.” (p. 3)

The last discourse, ‘No Yesterday, No Tomorrow, No Today’, 30.10.1974, finishes with the words:
“What is Sosan saying? Sosan is saying, ‘Forget this lake, because this is a mirror. Look beyond, only then will you be able to see the real moon – and it is there.’
But you are too much identified with the lake, with the mirroring mind. Drop the mind and suddenly everything that you were missing, everything that you were seeking happens, everything that you always dreamed and desired is there – everything is fulfilled.
The whole message is how to drop out of the mind, language and time.” (p. 264)

*… and the Flowers Showered. Bhagwan Shree Rajneresh talks on Zen Stories. Editor: Sw Anand Somendra. Compilation: Ma Prem Maneesha. Foreword: Sw Anand Somendra. Art Work: Sw Anand Yatri. Printing: V.B. Gharpure. Tata Press Limited. 414, Veer Savarkar Marg. Bombay 400 025. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1975. First edition. 277 pages. Illustrated. ISBN: 0-88050-004-2. Hardcover. 22×14,5 cm. 585 g. Period: 31.10am – 10.11am 1974. 11 discourses. Subject: Zen. Place: The balcony. Shree Rajneesh Ashram, Poona.

In Appendix: Rajneesh Meditation Centers.

Foreword by Sw Anand Somendra (1975). Excerpts:
“Here are discourses on eleven Zen stories.
Bhagwan Shree Rajneesh breaks them open and peers into their depths. He opens them up, and up, and then he opens them up again.
And again. For these are not commentaries on Zen; here is Zen…
Bhagwan Shree is a Master. More, he is a Master of Masters. A Master could tell us what Tozan, Nansen, Po-Hun, Wu-Jen and the other Zen Masters in these stories were getting at; Bhagwan Shree becomes them and tells us what he (as them) was getting at. Or so it seems.
As this cosmic (divine) scientist (poet) splits these eleven little atoms of reality, a series of explosions goes off in the reader as his heart, head, belly, spleen, liver, say Yes! Yes! and again Yes!…
A word about grammar. Bhagwan Shree’s English is well-nigh perfect. Perfect imperfection have been preserved.
So you are offered here these marvellous discourses. My own experience after reading many Bhagwan books and listening to a couple of hundred of his discourses is that, as if in some gigantic crazy mathematical equation, everything eventually cancels everything else out; but what is left (in you) is not nothing but something beyond words, the beginning of the awakening of your inner being.
Beyond words and into being, then, is the goal, but the Way for us in the West, mind-oriented, idea-oriented as we are, starts with words. Here then are some words, some beautiful words, words designed to take us ultimately beyond words, right out of our crippling minds. In the meantime let us enjoy their poetry, their rightness and their fun – for there is plenty of that here too.
If we are heading for no-mind, if we are going to blow our minds, then we might well enjoy the process, for, as Bhagwan would say, only if you can enjoy the life will you be able to enjoy the death. If we can enjoy and laugh at the mind, perhaps its death will be an ecstasy.” (p. vii)

Opening discourse by Osho, ‘Flower Shower’, on the first morning, 31.10.1974.
The sutra:
“Subhuti was one of Buddha’s disciples.
He was able to understand the potency
of emptiness – the viewpoint that nothing
exists except in its relationship of
subjectivity and objectivity.
One day, when Subhuti was sitting
under a tree in a mood of sublime emptiness,
flowers began to fall around him.
‘We are praising you for your discourse on emptiness,
‘ the gods whispered to him.
‘But I have not spoken of emptiness,’
said Subhuti.
‘You have not spoken of emptiness,
we have not heard emptiness,’ respond-
ed the gods. ‘This is true emptiness.’
And blossoms showered upon Subhuti
like rain.” (p. 2)
“Yes, it happens. It is not a metaphor, it is a fact – so don’t take this story metaphorically. It is literally true. Because the whole of existence feels happy, blissful, ecstatic, when even one individual soul achieves the Ultimate.
We are part of the Whole and the Whole is not indifferent to you, cannot be. How can a mother be indifferent to a child – her own child? It is impossible. When the child grows, the mother also grows with him. When the child is happy the mother is also happy with him. When the child dances, something in the mother also dances. When the child is ill, the mother is ill. When the child is miserable, the mother is miserable. Because they are not two; they are one. Their hearts beat in a rhythm.
The Whole is your mother. The Whole is not indifferent to you. Let this truth penetrate as deeply as possible in your heart, because even this awareness that the Whole feels happy with you will change you. Then you are not alienated, then you are not a foreigner here. Then you are not a homeless wanderer, then this is a home. And the Whole mothers you, cares about you, loves you. So it is natural that when somebody becomes a Buddha, and somebody reaches the ultimate peak the whole existence dances, the whole existence sings, the whole existence celebrates. Literally true it is. It is not a metaphor, remember, otherwise you miss the whole point.
Blossoms shower, and they go on showering – they never stop.
The blossoms that showered for Subhuti are still showering.
You cannot see them, not because they are not showering but because you are not capable of seeing them.
Existence go on celebrating infinitely for all the Buddhas that have happened, for all the Buddhas that are happening, and for all the Buddhas that will happen – because for Existence, past, future and present don’t exist. It is a continuity. It is eternity. Only the now exists, infinite now.
They are still showering, but you cannot see them. Unless they shower for you, you cannot see them, and once you see them showering for you, you will see that they have been showering for every Buddha, for every Enlightened Soul.” (p. 3)

The last discourse, ‘Not Mind, Not Buddha, Not Things’, on 10.11.1974, finishes with the words:
“When you are not, the whole existence feels ecstatic and celebrates, flowers shower on you. They have not showered yet because you are, and they will not shower until you dissolve. When you are empty, no more, when you are a nothingness, shunyata, suddenly they start showering. They have showered on Buddha, on Subhuti, on Nansen; they can shower on you – they are waiting! They are knocking at the door! They are ready! Just the moment you become empty, they start falling on you.
So remember it: the final liberation is not liberation, the final liberation is from you.
Enlightenment is not yours, cannot be. When you are not, it is there. Drop yourself in your totalness: the world of things, the world of thoughts, the world of the Self; all three layers – drop! Drop this trinity; drop this trimurti, drop these three faces, because if you are there then the one cannot be – if you are there, how can the one be?
Let all three disappear – God, the Holy Ghost and the Son; Brahma, Vishnu, Makesh – all the three, let them drop! Let them disappear. Nobody remains – and everything is there.
When Nothing happens, the All happens. You are Nothing?[!] The All starts showering on you.” (p. 275)

Later edition:
– And the Flowers Showered. Discourses on Zen. Author: Osho. Editor: Ma Anand Nirgun. Design: Ma Krishna Gopa. Typesetting: Ma Anand Disha. Photography: Osho Photo Services. Production: Sw Prem Prabhu, Sw Krishna Prabhu, Ma Dhyan Amiyo. Printing: Parksons Printers, Bombay. Publisher: Rebel Publishing House, Poona, no year. 2nd edition. 244 pages. Illustrated with signature paintings. HB. In Appendix: About Osho. Books by Osho. English Language Editions. Foreign Language Editions.

* Returning to the Source. Talks on Zen. Editor: Ma Yoga Sudha. Compilation: Sw Prem Siddhartha. Preface: Ma Yoga Sudha. Design: Swam Anand Yatri. Printing: Shri M.S. Kirloskar. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, May 1976. First edition. 387 pages. Illustrated. ISBN: 0-88050-120-0. Hardcover. 22×14,5 cm. 620 g. Period: 11.12am – 20.12am 1974. 10 discourses. Subject: Zen. Place: The balcony. Shree Rajneesh Ashram, Poona.

In Appendix: Other Discourses by Bhagwan Shree Rajneesh. Rajneesh Meditation Centers. [This was the first discourse series of Osho to be read by this author and compiler while staying at the now demolished Hotel Royal, Poona in January 1981].
In colophon: “Acknowledgements are given to the following for the stories used in this book:
* Zen Buddhism – Peter Pauper Press
* Zen: Poems, Prayers, Sermons, Anecdotes, Interviews. Ed. Stryk and Ikemoto – Doubleday
* Zen Flesh, Zen Bones. P. Reps – Pelican.”
On back jacket: “He seems happy on any path or in any tradition but in the summer of 1974 he embarked on a especially memorable series of lectures on Tao and Zen. His love and appreciation of the enigmatic stories and anecdotes of past Masters penetrates each parable, opening up for his listeners the deeper layers of meaning and mystery which enfold each little gem.”
“Sometime a Zen story is the excuse,
Sometimes a Sufi story is the excuse,
Sometimes the Gita,
Sometimes Jesus or Mahavir.
These are all excuses.
But I go on repeating the same note.
I go around you trying from everywhere,
All the possibilities.
Listen to the music!
Don’t listen to the logic.
It has no logic in it.
It has only melody.”

Preface by Ma Yoga Sudha. Excerpts:
“The Zen in this book is no-nonsense Zen. It is not only the flesh and bones, it carries the essence. It is not just Zen explained, because the essence cannot be explained.
The essence is Bhagwan Shree Rajneesh.
Through the vehicle of Bhagwan, Zen comes to life and hits home. If you try to figure out and analyze, the precious quality of this book may elude you…
We listen to old Zen masters speak through Bhagwan in his ashram’s lecture hall, in the garden, and his words are like little bubbles. When they burst, if your heart is there, they bathe you in the light of his vapour within them.
In this book, if you let him in just a little, he will give you much to think about. Then for you, this book can be a wealth of knowledge. But if you let him enter you, between the lines, between the words, between the verses, then it can be an explosion of understanding. It could change you.
This book has been edited in blank verse because poetry is his medium; it is the way he is.
The essence is available to you. The key is your attitude.
Says Bhagwan:
Listen to the music! Don’t listen to the logic.
It has no logic in it. It has only a melody.”
(p. vii)

Opening discourse by Osho, ‘…one short note’, on the first morning, 11.12.1974.
The sutra:
“Kakua was the first Japanese to study Zen in China,
and while he was there he accepted the true teaching.
When he was in China he did not travel.
He lived in a remote part of a mountain,
and meditated constantly.
Whenever people found him and asked him to preach,
he would say a few words,
and then move to another part of the mountain
where he could be found less easily.
When Kakua returned to Japan,
the Emperor heard about him and asked him to come to court
to preach Zen for the edification of himself and his subjects.
Kakua stood before the Emperor in silence.
He then produced a flute from the folds of his robes,
blew one short note,
bowed politely,
and disappeared.
No one knew what became of him.”
(p. 2)
“The real teaching cannot be taught,
but still it is called teaching.
It cannot be taught, but it can be shown, indicated.
There is no way to say it directly,
but there are millions of ways to indicate it indirectly.
Lao Tzu says that the Truth cannot be said,
and the moment you say it, you have already falsified it.
The words, the language, the mind,
are utterly incapable.
Truth defies reason; it defies the head-oriented;
it defies the ego.
It cannot be manipulated.
It is utterly impossible for reason to encounter it.
This is the first thing to be understood.
And the more deeply you understand it,
the more possibility will be available to me
to indicate towards it.
Whatsoever I am saying is not the Truth. It cannot be.
Through words, only a situation can be created
in which Truth may be possible.
But that too one can never be definite about.
It is unpredictable.
No cause can be produced for it to happen –
it happens when it happens.
The only thing that can be done is
to become available to it.
Your doors should be open.
When it knocks at your door, you should be present there.
If you are present, available, receptive, it can happen.
But remember, through scriptures,
through the words of the Enlightened Ones,
you cannot attain it.
So the first thing is that it cannot be said.
And every Master has to create an indirect situation,
has to push you towards the Unknown.
All that he is saying is just pushing you
towards that which cannot be said.”
(p. 3)

The last discourse, ‘…so Teng died standing on his head’, 20.12.1974, finishes with the words:
“This is the whole message
of all those who have become awakened:
Today is enough, tomorrow will take care of itself.
And tomorrow never comes; it is always today.
If you know the knack of living here and now,
you will be able to live every moment that comes.
Even at the moment of death, you will be able to live.
This is what this Teng did –
he lived the moment of death.
And if you can live the moment of death, how can you die?
Then you change your death also into life.
Just the opposite is happening to you right now:
you are changing your life into death because of postponement.
Tomorrow, always getting ready, ready, ready,
and when the moment comes your mind is still getting ready.
Drop all postponements, knock at the moment,
and you will be as beautiful as the lilies in the field
that Jesus talks about:
Not even Solomon at the peak of his glory was so beautiful.
You are beautiful, why are you wasting yourself?
You are Divine, why are you wasting yourself?
You are the Ultimate, why are you getting lost in tomorrows,
in future preparations, in the mind?
Why are you wasting your life energy in the desert of time?
Be here and now, and this ‘now and here’ becomes the door.
And the door is always waiting for you – just knock.
Just for the knocking it opens.”
(p. 380)

* The Hidden Harmony. Discourses on the Fragments of Heraclitus. Editor: Ma Yoga Anurag. Compilation: Sw Amrit Pathik. Introduction: Ma Yoga Anurag. Design: Sw Anand Yatri. Printing: Shri V. Vardarajan at the Associated Advertisers and Printers 505, Tardeo Arthur Road, Bombay 400 034. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, April 1976. First edition. 347 pages. Illustrated. Hardcover. 22×14,5 cm. 705 g. ISBN 0-88050-079-4. Period: 21.12am – 31.12am 1974. 11 discourses. Subject: Western Mystics. Place: The balcony. Shree Rajneesh Ashram, Poona.

In Appendix: Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Translations.
From back flap: ‘Rajneesh’s perception is shattering, his understanding and clarity awe-inspiring, and his loving acceptance mind-dissolving.’ From ‘Yoga and Health’.

Introduction by Ma Yoga Anurag. Excerpts:
“When I met Bhagwan two years ago, everything began to fall into place. He has the love, the power, the knowledge, but above all he has the Being – to turn you on, to build you up, to break you down, but most of all to trust.
Bhagwan Shree Rajneesh is such a one…
Luckily enough, I was blessed with ears to hear at least enough to get me to him. Now I’m here, and, although I’ve no idea where I’m going, my doubts and fears are gradually dissolving as my trust in this miracle grows.
Unfortunately, even though I’m for Bhagwan and not against him as we were Jesus, I still don’t always hear him when I listen. And he is spelling out the ABC of Enlightenment! He is crystal-clear…. So apparently it’s not enough that we listen, even as we didn’t to Jesus – something else is needed.
This book constitutes eleven of the lectures Bhagwan gives daily. I used to go to them to know what he says; now it’s more to hear the music and the poetry; and just occasionally, when I’m open enough, it’s to be bathed in the emanations of his Being, to float in him and glide inwards and upwards. And these talks on the fragments of Heraclitus are sheer poetry…
They are trying the impossible: to convey that which cannot be said in words – the very medium which usually serves to perpetuate the duality. Watch them as together they dance and sing across these pages creating a symphony which you, the reader, are invited to join in and celebrate. Try to penetrate the obvious harmony of the words, and allow yourself to be carried beyond them into the deeper mystery of the hidden harmony.” (p. x)

Opening discourse by Osho, ‘The Hidden Harmony’, on the first morning, 21.12.1974. Excerpts:
“I have been in love with Heraclitus for many lives. In fact, Heraclitus is the only Greek I have ever been in love with – except, of course, Mukta, Seema and Neeta!
Heraclitus is really beautiful. Had he been born in India, or in the East, he would have been known as a Buddha. But in Greek history, in Greek philosophy, he was a stranger, an outsider. He is known in Greece, not as an enlightened person, but as Heraclitus the Obscure, Heraclitus the Dark, Heraclitus the Riddling. And the father of Greek philosophy and of Western thought, Aristotle, thought that he was no philosopher at all. Aristotle said, ‘At the most he is a poet,’ but that too, was difficult for him to concede. So later on he said in other works. ‘There must be some defect in Heraclitus’ character, something wrong biologically; that’s why he talks in such obscure ways, and talks in paradoxes.’
Aristotle thought that he was a little eccentric, a little mad – and Aristotle dominates the whole West. If Heraclitus had been accepted, the whole history of the West would have been totally different. But he was not understood at all. He became more and more separate from the main current of Western thinking and the Western mind.
Heraclitus was like Gautam Buddha or Lao Tzu or Basho. The Greek soil was absolutely not good for him. He would have been a great tree in the East: millions would have profited, millions would have found the way through him. But for Greeks he was just outlandish, eccentric, something foreign, alien. He didn’t belong to them. That’s why his name has remained just on the side, in a dark corner. By and by he has been forgotten.” (p. 3)

The last discourse, ‘You cannot step twice into the same River’, 31.12.1974, finishes with the words:
“This is the difference between an ignorant man and a wise man. An ignorant man is always pushing the river according to his idea. A wise man has no ideas of his own. He is simply watching where nature flows; he flows with it. He has no ego to push; he has no conflict with nature. He is not trying to conquer nature; he understands the foolishness of it, that it cannot be conquered. How can the part conquer the whole? No – he surrenders, he becomes a shadow. He moves whereever nature moves. He is like a white cloud moving in the sky, not knowing where he is going but unworried. Unworried because whereever the winds take him, that will be the goal. The goal is not a fixed phenomenon. Whereever nature leads you, if you allow nature, if you remain in a let-go, whereever it leads it will be blissful.
Everywhere is the goal, only you have to allow it. Every moment is the peak, you have to allow it. Just allowing – let go, surrender, and you can rest assured all thing come in their due seasons.” (p. 343)

* The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 1 of 10. Editor: Ma Ananda Prem. Compilation: Sw Amrit Pathik. Foreword: Ma Ananda Prem. Design: Sw Anand Yatri. Printing: V.B. Ghapure. Tata Press Ltd., 414 Veer Savarkar Marg. Bombay 400 025. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1976. First edition. 256 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 550 g. ISBN 0-88050-177-4 (inserted label). Period: 25.12am 1973 – 04.01am 1974. 10 discourses. Subject: Yoga. Questions and Answers. Place: Woodlands, Bombay.

“Ten discourses, given by Bhagwan Shree Rajneesh, on the ‘Yoga Sutras’ of Patanjali. This volume covers chapter 1, Samadi Pada, Sutras 1-16. The discourses are transcriptions taken from original recordings made from December 25th, 1973 to January 4th, 1974, in Bombay, India.” On front-leaf: Books by Bhagwan Shree Rajneesh. Translations. On endpaper: Rajneeesh Meditation Centers.

Foreword by Ma Ananda Prem. Excerpts:
“After completing eighty lectures on the path of tantra, now being published in five volumes under the title The Book of the Secrets, Bhagwan Shree Rajneesh is now giving to the world a superb series of lectures on Patanjali’s Yoga Sutras, the backbone of the science of yoga, under the title YOGA: the alpha and the omega, of which this is the first volume.
The title, YOGA: the alpha and the omega, was chosen by Bhagwan himself, and it is in itself of great significance as the title for a book of discourses on the Yoga Sutras. The ‘alpha’ means the beginning – the beginning of the spiritual journey, and the ‘omega’ means the end of the journey. Ordinarily, seekers on the path of yoga are made to feel that the gap in between the two must be very long – long and arduous. They think that the journey from the alpha to the omega can even take many, many lives…
Thus, the Yoga Sutras speak of desirelessness and thoughtlessness as being essential for the seeker. At the beginning they are practised and at the end they are there naturally. Once desires and thoughts are no more, the quality of consciousness completely changes, and one finds it easy to just be with what is – to just be: that is what Samadhi or Enlightenment means…
When Bhagwan spoke about the path of tantra in The Book of the Secrets, he pointed out that yoga is the path of will and tantra is the path of surrender. A seeker on the path of will takes the attitude of a warrior, and he is always fighting and struggling with himself, with his desires, with his attractions to anything worldly.
This attitude in itself is a barrier, says Bhagwan. Instead of struggle and fight, one needs to flow with nature, with the Existence, in a deep inner harmony. This is the attitude of the seeker on the path of tantra. The yogi is a warrior and the tantric is a lover. He is so immersed in love, that he comes to the deepest kind of love – surrender: surrender to a Master, surrender to the splendour of nature, surrender to the entire Existence. For the tantric, love is the path. The more deeply he goes into it, the closer he comes to the Divine, to Enlightenment.
One interesting fact that Bhagwan indicates is that after much arduous effort, lives and lives perhaps, the seeker on the path of will, the yogi, will have to come to the path of surrender, to tantra. When he realizes that all efforts are failing, that he has struggled and struggled and reached nowhere, he will come to see that he is at a point where effort itself is the barrier. Then only one thing remains for him – to surrender totally. The moment total surrender happens, he is already Enlightened…
And Bhagwan is a Master supreme. In fact, no Master like him exists in the world today. His insights and clarity of vision is beyond anything known in the world in any realm. He is totally life affirmative. He speaks about all paths with full knowledgeability to make seekers aware of all the alternatives. The goal is the same for all paths, he says. Paths may differ, but the goal is one – and he who is really aware knows that it is just here and now…
So whether the path is effort or surrender, gradual or sudden, Bhagwan is a Master for all. Let his discourses be like seeds that enter into you, and from there may the flowers of Samadhi blossom, only so that you may discover that they were present all along – that they have always been there as the parents of the seeds – the seeds of spirituality contained in Bhagwan’s superb discourses.” (p. ix)

Opening discourse by Osho, ‘Introduction to the Path of Yoga’, on the first morning in Bombay, 25.12.1973. Excerpt:
“We live in a deep illusion – the illusion of hope, of the future, of tomorrow. As man is, man cannot exist without self-deceptions. Nietzsche says somewhere that man cannot live with the truth: he needs dreams, he needs illusions, he needs lies in order to exist. And what Nietzsche says is true. As man is he cannot exist with the truth. This has to be understood very deeply because without understanding it there can be no entry into the inquiry which is called yoga.
The mind has to be understood deeply – the mind which needs lies, the mind which needs illusions, the mind which cannot exist with the real, the mind which needs dreams. You are not dreaming only in the night. Even while awake, you are dreaming continuously. You may be looking at me, you may be listening to me, but a dream current goes on within you. Continuously, the mind is creating dreams, images, fantasies…
Yoga means that now there is no hope, now there is no future, now there are no desires. One is ready to know what is. One is not interested in what can be, what should be, what ought to be. One is not interested! One is interested only in that which is, because only the real can free you, only the reality can become liberation.
Total despair is needed. That despair is called dukkha by Buddha. And if you are really in misery, don’t hope, because your hope will only prolong the misery. Your hope is a drug. It can help you to reach death only and nowhere else. All your hopes can lead you only to death. They are leading.
Become totally hopeless – no future, no hope. Difficult. Needs courage to face the real. But such a moment comes to everyone, some time or other. A moment comes to every human being when he feels total hopelessness. Absolute meaninglessness happens to him. When he becomes aware that whatsoever he is doing is useless, wheresoever he is going, he is going to nowhere, all life is meaningless – suddenly hopes drop, future drops, and for the first time you are in tune with the present, for the first time you are face to face with reality.” (pp. 3f)

The last discourse, ‘Recognizing Yourself as the Cause of Your Misery’, 04.01.1974 in Bombay, finishes with the words:
“Even when a Master has become complete, total, he continues practising. This will look absurd to you. You have to practise because you are at the beginning and the goal has not been achieved, but even when the goal is achieved the practice continues. It becomes spontaneous now, 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 the seed will again come in the tree.
Someone asked Buddha – one of his disciples, Purnakashyap, asked, ‘We see, Bhante, that you still follow a certain discipline.’
Buddha was 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 in a certain way: everything seems to be disciplined.
So Purnakashyap said, ‘You have become Enlightened, but we feel that you still have a certain discipline. ‘Buddha said, ‘It has become so ingrained that now I am not following it. It is following me. 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.” (p. 251)

1975 Talks at the balcony and in Chuang Tzu Auditorium, Lao Tzu House

* Yoga. The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 2 of 10. Editor: Ma Ananda Prem. Compilation: Sw Amrit Pathik. Foreword by Sw Prem Rishi. Design: Sw Anand Prem. Printing: K.P. Puthran. Tata Press Ltd., 414 Veer Savarkar Marg. Bombay 400 025. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, May 1976. First edition, 256 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 560 g. ISBN 0-88050-178-2 (label). Period: 01.01am – 10.01am 1975. 10 discourses. Subject: Yoga. Questions and Answers. Place: The balcony.. Shree Rajneesh Ashram, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Rajneesh Meditation Centers.
“Ten discourses, given by Bhagwan Shree Rajneesh, on the ‘Yoga Sutras’ of Patanjali. This volume coves chapter 1, Samadhi Pada, Sutras 17-37.” Including Questions and Answers.

Foreword by Prem Rishi. Excerpts:
“There is something absurd about an introduction to Bhagwan. Just across the page is the elephant, and here is the ant to point to him. It’s like a sign before Everest: ‘Warning: steep hill ahead.’ The sea is the sea. Jump in and you’ll know what I mean.
But for those who want to wait awhile, what can be said? Perhaps, that this book is one of the most useful. For most of us now, Patanjali is the best mapmaker available. The map is skeletal, but the whole trip is there, reduced to the most precise indications; a series of Einstein-like formulae…
When I arrived in Poona one year ago, I was sure that enlightenment was just round the corner. I was aghast at disciples who’d been with this Buddha for years and were still normal human beings. Now, maybe, I’m a bit more understanding or less naive. My present feeling is a weird one: I am the speed of a spaceship to Venus and Mars; I’m a grinding bullock cart humping the ruts. The range of the felt extends in both directions, and sometime, the circle will complete itself. Lao Tzu is so fast, he’s invisible (or stationary); Patanjali slow enough to drive me frenetic Such is night and day, and I go on.
This book, with all its vastness, humour, insight and silence, beautifully encompasses the dilemma. As you read you can watch the love pouring and pouring, into you the seed, into Patanjali the seed, and both of you swell and swell. The code is given life, the seed sprouts, and none too soon.
Bhagwan has said, ‘Patanjali is our future, five thousand years old.’ Here in Bhagwan, is the key to open Patanjali as the here and now.” (No page number)

Opening discourse by Osho, ‘The Meaning of Samadhi’, on the first morning, 01.01.1975. Excerpts:
“Patanjali is the greatest scientist of the inner. His approach is that of a scientific mind: he is not a poet. And in that way he is rare, because those who enter into the inner world are almost always poets, those who enter into the outer world are almost always scientists.
Patanjali is a rare flower. He has a scientific mind, but his journey is inner. That is why he became the first and the last word: he is the alpha and the omega. For five thousand years nobody could improve upon him. It seems he cannot be improved upon. He will remain the last word because the very combination is impossible. To have a scientific attitude and to enter into the inner is almost an impossible possibility. He talks like a mathematician, a logician. He talks like Aristotle and he is a Heraclitus.
Try to understand his each and every word. It will be difficult: it will be difficult because his terms are those of logic, reasoning. But his indication is towards love, towards ecstasy, toward God. His terminology is that of a man who works in a scientific lab, but his lab is of the inner being. So don’t be misguided by his terminology, and retain the feeling that he is a mathematician of the ultimate poetry. He retains a very firm logical background. He analyzes, dissects, but his aim is synthesis. He analyzes only to synthesize.” (p. 3)

Questions and Answers have continued in every alternate discourse throughout the whole series and finishes in The Alpha is the Omega on 10.01.1975. The last discourse on the Sutras, ‘Cultivating Right Attitudes’, 09.01.1975, finishes with the words:
“Says Patanjali, ‘Also, meditate on one who has attained desirelessness.’ Seek a Master; surrender to a Master. Be attentive to him. Listen, watch, eat and drink him. Soon you will be on a journey, because the object of your attention ultimately becomes the goal of your life. And attention is a secret relationship. Through attention you become the object of your attention.
Krishnamurti goes on saying, ‘The observer becomes the observed.’ He is right. Whatsoever you observe, you will become. So be alert! Be aware! Don’t observe something which you would not like to become, because what you observe is your goal: you are sowing the seeds.
Live near a veetaraga -, a man who is beyond all desires. Live near a man who has no more to fulfil here, who is fulfilled. His very fulfilment will overflood you, and he will become a catalyst.
He will not do anything, because a man who is beyond desires cannot do anything. He cannot even help you because help is also a desire. Much help comes through him, but he doesn’t help you. He becomes a catalyst without doing anything. If you allow him, he drops into your heart and his very presence crystallizes you.” (p. 226)

* The Great Secret. Talks on the Songs of Kabir. Translated from Hindi: Gunge Keri Sartara by Sw Anand Siddhartha. Editor: Sw Krishna Prem & Sw Anand Robin. Introduction: Sw Anand Robin. Design and illustrations: Sw Deva Anugito. Production: Ma Dhyan Amiyo & Ma Punyo. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House, Cologne, 1990. First English edition. 378 pages. Illustrated. Hardcover. Size: 19 x 12,5 cm. Weight: 495 g. ISBN: 3-89338-087-6. Period: 11.01am – 20.01am 1975. 10 discourses. Subject: Kabir. Place: The balcony.. Shree Rajneesh Ashram, Poona.

Front and end paper paintings are signatures by Osho.
“Talks given to Osho Commune International in Chuang Tzu Auditorium, Poona, India.”

Introduction by Sw Anand Robin. Excerpts:
“For first-time readers of Osho this book itself will be introduction enough. Those familiar with Osho’s recent books will need to remember that these discourses were delivered in 1975 to a predominantly Hindu gathering. By then only a few hundred Westerners had found him…
In later discourses, by talking the truth, Osho has hit every vested interest of society so hard that it has provoked savage, fearful retaliation from the governments of the world. So to read these commentaries of 1975 is to be taken back to a calmer world, before society had felt Osho’s power and reacted so violently, to a world filled by the great subjects of Kabir’s songs – love, truth, death, enlightenment…
And once you are at ease with the word ‘God’ these discourses will fill you to ith what will they fill you? That is the great secret – words like wisdom, understanding, truth, ecstasy, love, God, all fall far short. Osho has spoken on Kabir more than on any other mystic. “I love Kabir.” Love is the subject.” (p. vi)

Opening discourse by Osho, ‘Tale of Love, Untellable’, on the first morning, 11.01.1975. Excerpts:
“I look at you and am convinced of one thing, that you once had something – some treasure, some symmetry, some secret, some key – but you have lost it. Every moment, asleep or awake, you are always busy looking for something. It is quite possible you do not know exactly what you are searching for and that you are unaware of what you have lost, but I see the hunger in your eyes. It is apparent in every beat of your heart.
This quest has been going on for countless lives. Sometimes you call it the search for truth. But you have never known truth, so how can you lose it? And sometimes you call it the search for God. But your meeting with Him has never taken place, so how can you be separated from Him?
You go in search to the temples, to the mosques, to Kashi and to Mecca… you knock on every door you come across in the hope you will find what you have lost. But as long as you do not know exactly what it is you have lost your search cannot be fulfilled. Your own experience will tell you the same thing – you have knocked on many doors, but you have always returned empty-handed. The doors are not to be blamed for this.” (p. 4)

The last discourse, ‘Come what may, allow’, 20.01.1975, finishes with the words:
“This is the great secret:
This whole world’s so nasty.
Only he who prays is true.
Says Kabir: never abandon the name.
Fall down! Stand up! Fly high!”
(p. 367)

* Tantra. The Supreme Understanding. Talks on Tilopa’s Song of Mahamudra. Editor: Ma Yoga Anurag. Compilation: Sw Amrit Pathik. Introduction: Ma Yoga Anurag. Artwork: Sw Anand Yatri. Printing: V.B. Ghorpure. Tata Press, 414, Veer Savarkar Marg. Bombay 400 025. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1975. First edition. 253 pages. Illustrated. Hardcover. 22 x 14,5 cm. 565 g. Period: 11.02am – 20.02am 1975. 10 discourses. Subject: Tantra. Place: The balcony. Shree Rajneesh Ashram, Poona.

Introduction by Ma Yoga Anurag. Excerpts:
“One of the confusing things about Bhagwan is that he talks on so many different, conflicting subjects: Jesus, Buddha, Lao Tzu, Heraclitus, Zen, Sufism, Chuang Tzu, Tao and of course Yoga and Tantra. Yet on each one of them he speaks so clearly and penetratingly, conveying the very essence of each teaching with such vibrance that you feel unequivocably: “This is for me!” – every time. My mind, of course, started cracking up: “So many contradictions, nowhere to anchor myself, nothing to hang on to.” But slowly, as the mind let go and I began to hear him from somewhere a little deeper, the contradictions began to dissolve.
Bhagwan himself contains all of them. You know even while he’s saying that Tantra is the ultimate, tomorrow he will say that Yoga is the greatest – but somehow you know also that both are true. He embraces everything, is a melting-pot of all traditions and teachings, and creates the highest synthesis out of them. Only a being of his stature and bearing, of the grace, serenity and compassion he emanates can contain so many paradoxes and yet still be straight with you. He is not only Enlightened but also an incomparable Master…
This is Bhagwan’s invitation for you to come and celebrate, not through renunciation but acceptance, not through denial but welcoming; not through rules but rejoicing. Come: eat, drink and be filled. Ma Yoga Anurag. Poona June 1975. (pp. viii, x)

Opening discourse by Osho, ‘The Ultimate Experience’, on the first morning, 11.02.1975. Excerpt:
“The experience of the ultimate is not an experience at all – because the experiencer is lost. And when there is no experiencer, what can be said about it? Who will say it? Who will relate the experience? When there is no subject, the object also disappears – the banks disappear, only the river of experience remains. Knowledge is there, but the knower is not.
That has been the problem for all the mystics. They reach to the ultimate, but they cannot relate it to those who are following. They cannot relate it to others who would like to have an intellectual understanding. They have become one with it. Their whole being relates it, but no intellectual communication is possible. They can give it to you if you are ready to receive; they can allow it to happen in you if you also allow it, if you are receptive and open. But words won’t do, symbols won’t help; theories and doctrines are of no use at all.
The experience is such that it is more like an experiencing than an experience. It is a process – and it begins, but it never ends. You enter into it, but you can never possess it. It is like a drop dropping in the ocean, or, the ocean itself dropping in the drop. It is a deep merger, it is oneness, you simply melt away into it. Nothing is left behind, not even a trace, so who will communicate? Who will come back to the world of the valley? Who will come back to this dark night to tell you?
All the mystics all over the world have always felt impotent as far as communication is concerned. Communion is possible, but communication, no. This has to be understood from the very beginning. A communion is a totally different dimension: two hearts meet, it is a love affair. Communication is from head to head; communion is from heart to heart, communion is a feeling. Communication is knowledge: only words are given, only words are said, and only words are taken and understood. And words are such: the very nature of words is so dead, that nothing alive can be related through them. Even in ordinary life, leave aside the ultimate, even in ordinary experiencing when you have a peak moment, an ecstatic moment, when you really feel something and become something, it becomes impossible to relate it into words.” (p. 1)

The last discourse, ‘The Supreme Understanding’, 20.02.1975, finishes with the words:
“There is a tendency in the mind to avoid intimate relationship with the Master; that’s what becomes a barrier in taking sannyas. You would like to remain uncommitted; you would like to learn, but you would like to remain uncommitted. But you cannot learn, that is not the way; you cannot learn from the outside. You have to enter the inner shrine of a Master’s being. You have to commit. Without it you cannot grow.
Without it you can learn a little bit from here and there, and you can accumulate a certain knowledge – that will not be of any help, rather it may become an encumbrance. A deep commitment is needed, a total commitment in fact, because there are many things going to happen. And just if you are outside on the periphery, just learning as a casual visitor, then much is not possible, because what will happen to you when the first satori comes? What will happen to you when you go mad? And you are not losing anything when you commit to a Master because you don’t have anything to lose. By your commitment you are simply gaining; you are not losing anything because you don’t have anything to lose. You have nothing to be afraid. But still, still one wants to be very clever, and one wants to learn without commitment. That has never happened, because it is not possible.
So if you are really authentically, sincerely a seeker, then find someone with whom you can move in a deep commitment, with whom you can take the plunge into the unknown. Without it you have wandered for many lives and you will wander. Without it the supreme accomplishment is not possible. Take courage and take the jump.” (p. 304)

Later editions:
– The Supreme Understanding. alt.t. Sheldon Press, 1978.
– Tantra. The Supreme Understanding. Discourses on the Tantric Way of Tilopa’s Song of Mahamudra. Editors: Ma Prem Apa & Ma Anand Vadan. Introduction: Sw Premgeet. Direction: Ma Yoga Pratima. Design: Sw Veet Ateet. Printing: In U.S.A. Publishing: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, July 1984. Second edition. 328 pages. Paperback. Size: 18 x 11 cm. ISBN 0-88050-643-1. 10.000 copies. $4.95.
In Appendix: Books published by Rajneesh Foundation International. Books from other publishers. Foreign language editions. Rajneesh Meditation Centers, Ashrams and Communes.
On back cover: “Never before or after have I encountered anybody having such a harmonious and immensely creative view encompassing art, science, human psychology and religiousness, and certainly we would lack substantially without His vision of the new man.” Dr. Arnold Schleger, Ph.D. Institute of Technology. Zürich, Switzerland.

Introduction by Sw Premgeet:
“Bhagwan Shree Rajneesh is a pathfinder par excellence: a guide through a vast unknown territory – through a land of peaks and valleys, of jungles and rivers, of blazing light and deepest darkness.
A few courageous souls have made the journey and what they describe makes the heart soar. They speak of a tremendous silence, of a beauty and a joy beyond words.
Tilopa traveled the way and was filled with a song. He was overflowing, and when his disciple Naropa was ready, the song of Mahamudra, a song of the ultimate experience, poured forth.
A thousand years later Bhagwan sings Tilopa’s song and lights the path once more. Through His incomparable vision Bhagwan lovingly unravels the message of Tantra for the modern world.
It is a message whose time is ripe – like a cool shower on a hot day. Bhagwan is the fountain and Tantra the soothing waters.
Where we expect arduous effort, “be loose and natural” is the way. Where we expect an arduous search, “seek and you will miss” is the response.
Where religions have taught denial and control, Bhagwan shares Tantra’s message of total self-acceptance. This is the way of love and relaxation, of awareness and receptivity.
It is a gift of supreme understanding brought to us by a living Master whose light and laughter inspires the ultimate journey – the jourey within.” (No page number)

* The Grass Grows by Itself. Bhagwan Shree Rajneesh Talks on Zen. Editing: Ma Prem Veena. Compilation: Sw Anand Devesh. Introduction: Ma Prem Veena. Printing: Dineshchandra Bole, K.L. Bhargava & Co. Impression House, G.D. Ambekar Marg. Wadala. Bombay 400031. Publishing: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1976. First edition. 239 pages. Hardcover. Size: 22 x 14,5. Weight: 550 g. Period: 21.02am – 28.02am 1975. 8 discourses. Subject: Zen. Place: The balcony. Shree Rajneesh Ashram, Poona.

In colophon: “Acknowledgement is given to the following for the stories used in this book:
Zen Buddhism – Peter Pauper Press
Zen: Poems, Prayers, Sermons, Anecdotes, Interviews. Ed. Stryk and Ikemoto – Doubleday.
Zen Flesh, Zen Bones. P. Reps – Pelican.”
“THE GRASS GROWS BY ITSELF
is a series of eight talks on Zen. They were given by
Bhagwan Shree Rajneesh at his ashram in Poona, India,
and were recorded early in 1975.”
Front flap. Excerpts: “The Grass Grows by Itself is a beautiful gossip – eight chats about Zen Masters, and their ways of non-doing.”
Each chapter is with a b&w photo from satsang at the lawn.
No Questions/Answers in this series.

From Introduction by Ma Prem Veena. Excerpts:
“…Firstly, this is Bhagwan – no words could more aptly describe what he is about. All day he sits in his room and does nothing – which gives rise among his sannyasins to a number of humorous quips about the ‘trials’ of enlightenment: ‘You don’t get to do anything, go anywhere, see anyone – must be a bit of a drag!’ But that is only a joke because all the time we are aware, albeit very dimly, of the most incredible range and vastness of what is happening as a result of his silence and non-doing…
It is Zen because there are no rules, no rituals, no disciplines for the disciple to follow – the essence is non-doing, non-being. And it is Zen because the Master’s techniques for helping his disciples to grow are ‘shock’ ones! As yet, Bhagwan has not been known to throw anyone out of a window or to punch anyone on the nose; his ‘shocks’ and the growth situations he creates for us are a bit more subtle – but still they are Zen-like.
It is Bhagwan, because… This is the most difficult part to write. To say he is ‘nothing’, or Enlightened, or Divine, would be the truth – because that is what he says he is – but it is not honest on my part because I don’t know what all that means. All I can say is something fairly hackneyed, but it is true for me where I am now, and that is: it is Bhagwan, because Bhagwan can meet the intellectually mature, but spiritually practically unborn Westerner, on absolutely his own ground; and he works with us not on the basis of a tradition, but on the basis of who, what and where we are, now.
And if you should happen to come here and stay around for a little while, you will begin to notice that in the apparent silence, in the apparent nothingness, in the apparent lack of action, a happening so vast as to be almost inconceivable is taking place. Something – and a lot of it – is growing.”
(No page number)

Opening discourse by Osho, ‘The Significance of Zen’, on the first morning, 21.02.1975. Excerpts:
“What is Zen?
Zen is a very extraordinary growth.
Rarely does such a possibility become an actuality
because many hazards are involved.
Many times before, the possibility had existed –
a certain spiritual happening could have grown
and become like Zen
but it was never realised to its totality.
Only once in the whole history of human consciousness
has a thing like Zen come into being.
It is very rare.
So first I would like you to understand what Zen is,
because unless you do that these anecdotes won’t be much help.
You need to know the complete background.
In that background, in that context,
these anecdotes become luminous –
suddenly you attain
to the meaning and the significance of them,
otherwise they are separate units.
You can enjoy them; sometimes you can laugh at them;
they are very poetic;
in themselves they are beautiful, unique pieces of art,
but just by looking at these anecdotes you will not be able
to penetrate into the significance of what Zen is.
So first try to follow me
slowly through the growth of Zen – how it happened.
Zen was born in India, grew in China, and blossomed in Japan.
The whole situation is rare.
Why did it happen that it was born in India,
but could not grow here and had to seek a different soil?
It became a great tree in China, but could not blossom there,
it had again to seek a new climate, a different climate –
and in Japan it blossomed like a cherry tree,
in thousand of flowers.
It is not coincidental, it is not accidental,
it has deep inner history.
I would like to reveal it to you.”
(p. 3)

The last discourse, ‘A Field Dyed Deep Violet’, 28.02.1975, finishes with the words:
“Look into this story, and feel yourself parallel to it.
Have you learned, or have you only gathered knowledge?
Let it become a very fundamental law:
don’t react through knowledge,
react – that is, respond – spontaneously.
Otherwise you can just be physically closer to me
and that won’t help.
I have to serve awareness to you
and I have to give you the delicacy of delicacies –
nothingness.”
(p. 239)

Later editions:
– The Grass Grows by Itself. First Paperback Edition. January 1978. Printed in the United States of America. Published by Rajneesh Foundation, Poona. Printed and distributed by DeVorss & Company, Publishers. P.O. Box 550. Marina del Rey, California 90291.
– The Grass Grows by Itself. Bhagwan Shree Rajneesh Talks on Zen. Editor: Ma Prem Veena. Compilation: Sw Anand Devesh. Introduction: Ma Prem Veena. Printing and Distribution: DeVorss & Company, Publishers. P.O. Box 550. Marina del Rey, California 90291. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, April 1979. Second Paperback Edition. 243 pages. Illustrated with b&w photos of Osho speaking in open air on the lawn. Size: 21,5 x 13,5.
In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centres.

* Yoga. The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 3 of 10. Editor: Ma Yoga Sudha. Compilation: Ma Yoga Rabiya. Introduction: Ma Yoga Sudha. Design: Sw Anand Yatri. Photographs: Sw Shivamurti. Printing: Shri D. G. Deolekar. Onlooker Press. 16, Sassoon Dock, Colaba. Bombay 400 005. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, September 1976. First edition. 281 pages. Illustrated. Hardcover. Size: 22 z 14,5 cm. Weight: 610 g. ISBN 0-88050-179-0 (label). Period: 01.03am – 10.03am 1975. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
“Ten discourses given by Bhagwan Shree Rajneesh, on the ‘Yoga Sutras’ of Rishi Patanjali. This volume covers chapter 1, Samadhi Pada, Sutras 38-51.”
On front flap: This is the third volume of the series on the Yoga Sutras of Rishi Patanjali. The talks were given by Bhagwan Shree Rajneesh in the presence of disciples and friends in his ashram in Poona, India.
The material has been transcribed and edited by disciples, with awareness of the dangers involved in ‘editing’ the words of one who is enlightened. The wording of the original spontaneous lectures has been followed throughout, except in cases where the grammar was obviously interfering with rather than helping the flow of meaning. Because of this, you may find the English strange at times. However, read deeply, and you may have your first taste of objective language.”
This is the first discourse series in the new Chuang Tzu Auditorium.

Foreword by Ma Yoga Sudha. Excerpts:
“Poor old Patanjali!
The situation is this: like Lao Tzu, Mohammed, Jesus, Zarathustra, Gurdjieff, Gautam and others, he has been translated, analyzed, interpreted, distorted and misunderstood.
Patanjali wrote volumes of material on the subject of yoga, much of which is yet to be translated from the Sanskrit. Great scholarly Vedantic intellectuals have chosen what they wished to translate and have made numerous commentaries on it, but they have not understood the dangers of speaking ‘about’ existential experience, which is what living religion is.
The sheer number of commentaries, all having different interpretations, will serve as an indication that something is amiss; we are yet to taste the wisdom of Patanjali. One scholar says this, another expert says that, just as an Anglican says this, a Lutheran that, and a Catholic yet another thing, and all about the same Christ!
Any interpretation at all is bound to be mis-interpretation. It can’t be helped; they are synonymous. When someone who sees reality through the mind attempts to explain the perspective of an enlightened one, the attempt is destined for trouble. It must be like trying to see the universe through a hole in the wall. An impossible situation, rife with possibilities for confusion, bickering and even war, since there seems to be no limit to the lengths that the human ego will go to in order to prove itself right…
And now Bhagwan Shree Rajneesh.
Believe it or not, a Buddha walks among us today, a Master who knows. So many claim to know, but their presence betrays them. They are there, a very subtle religious version of what we are, full of desires, preferences, opinions, judgements, suppressions and the like.
Bhagwan speaks and the mind stops. As he puts it, ‘My discourses are poison for the mind.’
This ego, this thing that has destroyed the spirit of the message of the awakened ones up to now, is Bhagwan’s target. The evaporation of this mind, this clever little mechanism of self-deception, this thing between us and the real, between us and our selves, is Bhagwan’s work.
What can be said about someone who is empty, egoless? You can say something about somebody, but what can be said about nobody? You can talk about the merits of someone’s character, personality, but what can you say about a wide empty space? I cannot even tell you about his ideas, for he doesn’t have any that I can identify. He contradicts his own words regularly. There is nothing to cling to, nothing to bump into, nothing to fight.
Just imagine for a moment, what it must be like to sit before a mirror of your own inner depths, layer by layer, as much as you’re able to look at in a given moment. Imagine the space allowed you with a person who has preconceived notions about anything. Imagine the growth that is possible when there is no demand, no expectation, no bargain. Imagine the love that is possible when the source of love is the existence itself. Imagine the perception that is possible when there is no mind there, just a vehicle for the total.
Imagine infinity….
Now, Bhagwan Shree; and now, Patanjali continues….” (p. iv)

Opening discourse by Osho, ‘Dropping Out of the Wheel’, on the first morning, 01.03.1975. Excerpt:
“Man sleeps for almost one-third of his life, approximately twenty years. But sleep has been neglected, terribly neglected. Nobody thinks about it, nobody meditates on it. This has happened because man has paid too much attention to the conscious mind. Mind has three dimensions. Just as matter has three dimensions, mind also has three dimensions. Only one dimension is conscious, another dimension is unconscious, and still another dimension is there which is superconscious. These three dimensions are of the mind. It is just like matter, because deep down mind is also matter. Or, you can say it another way: matter is also mind. It has to be so, because only one exists.
Mind is subtle matter; matter is gross mind. But ordinarily man lives only in one dimension, the conscious. Sleep belongs to the unconscious; dreaming belongs to the unconscious; walking and thinking belong to the conscious. So, we have to go slowly into this phenomenon of mind.” (p. 3)

The last discourse, ‘The Consitency of Being’, 10.03.1975, finishes with the words:
“You need lies just like children need toys. Toys are lies. You need lies if you are not grown up. And if there is compassion, then the person who has deep compassion is not going to be bothered about whether he tells a lie or a truth. His whole being is to help you, to be beneficial, to be a benediction to you. All the Buddhas have lied. They have to, because they are so compassionate. And no Buddha can tell the absolute truth, because to whom will he tell it? Only to another Buddha can it be said, but another Buddha will not need it.
Through lies, by and by, a Master brings you towards light. Taking your hand, step by step, he has to help you to move towards light. The whole truth would be too much. You may simply be shocked, shattered. The whole truth you cannot contain; it would be destructive. Only through lies can you be brought to the door of the temple, and only at the door can the whole truth be given to you, but then you will understand. Then you will understand why the lies. Not only will you understand, you will be grateful for them.” (p. 277)

* Until You Die. Discourses on the Sufi Way. Editor: Ma Yoga Anurag. Compilation: Sw Amrit Pathik. Introduction: Ma Yoga Anurag. Design: Sw Anand Yatri. Printing: Arun K. Mehta at Vakil & Sons Ltd. Vakils House, 18 Ballard Estate. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1976. First edition. 265 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 570 g. ISBN 0-88050-165-0 (label). Period: 11.04am – 20.04am 1975. 10 discourses. Subject: Sufism. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
In colophon: “We acknowledge the use of ‘The Way of the Sufi’, ‘The Sufis’ and ‘Tales of the Dervishes’ by Idries Shah for the stories quoted in this book.”
From front flap: “In Poona, India, there exists the most alive temple in the world today – because the originator is here, the source is here; a wellspring of life abundant is pouring forth giving succour to those who are thirsty.
Every morning Bhagwan Shree Rajneesh gives a talk – and so much more besides, which cannot be described but only experienced. Until You Die comprises ten unique talks based on Sufi stories – ten apparently simple lessons on how to die to the ego and be reborn to Life…
So this master story-teller and cosmic gossip-monger entices his audience with his being, mesmerizes them with his melodies, the echoes of a dimension beyond death, stupefies them as he weaves his cosmic web and seduces them towards…the unknown. This trip is the greatest adventure open to man, requiring the greatest daring. You have to risk your all for it: ‘Even ordinary death is not so deep because it will not destroy much. You will remain intact in your mind; only the body will be changed. A Master is a great death.'”

Introduction by Ma Yoga Anurag, dated July 1976. Excerpts:
“As he says: ‘You come for a wrong reason to a Master. This is natural – you are wrong, how can you come for right reasons, and the Master exists for absolutely different reasons. He attracts you, he takes you closer and closer, just to kill you – and to kill you so utterly that the very seed of ego is burnt.’
When first it hit me, this realization was like a thunderbolt. In fact quite indignant that all I had grown and nurtured, built up and protected, would have to be dropped like an old skin. But by that time I was already caught, and it was too late to escape from him. Says he: ‘A Master is a great death. If you can pass through a Master and his love and his blessings, your body will die, your mind will die, your ego will die: all that can die will die – only that which cannot die, the deathless, will remain; only the deathless you, the immortal you, the Brahma.’…
“The whole of my effort is to help you not to be afraid,’ Bhagwan says, because only through the heart will you be reborn. But before you are reborn, you will have to die. Nobody can be reborn before he dies.
So the whole message of Sufism, Zen, Hassidism – these are all forms of Sufism – is how to die. The whole art of dying is the base. I am teaching you here nothing except that: How to die.
‘And this is the message of this series of talks: Until you die, nothing is possible. You must die – only then can something be given to you. The gift is ready, already packed, your name written on it – but you are not ready….Nothing can you have from me until you die.’ (p. viii)

Opening discourse by Osho, ‘Until You Die’, on the first morning, 11.04.1975.
“There are religions and religions, but Sufism is the religion – the very heart, the innermost core, the very soul.
Sufism is not part of Islam; rather, on the contrary, Islam is part of Sufism. Sufism existed before Mohammed ever was born, and Sufism will exist when Mohammed is completely forgotten. Islams come and go; religions take form and dissolve; Sufism abides, continues, because it is not a dogma. It is the very heart of being religious.
You may not have heard of Sufism and you may be a Sufi – if you are religious. Krishna is a Sufi, and Christ too; Mahavir is a Sufi, and Buddha too – and they never heard about the word, and they never knew that anything like Sufism exists.
Whenever a religion is alive, it is because Sufism is alive within it. Whenever a religion is dead, it shows only that the spirit, the Sufi spirit, has left it. Now there is only a corpse, howsoever decorated – in philosophy, metaphysics, in dogmas, doctrines – but whenever Sufism has left, religion stinks of death. This has happened many times. This is happening already almost all over the world. One has to be aware of it, otherwise one can go on clinging to a dead corpse.
Christianity has no Sufism now. It is a dead religion – the Church killed it. When ‘church’ becomes too much, Sufism has to leave the body. It cannot exist with dogmas. It can well exist with a dancing soul, but not with dogmas. It cannot exist with theology. They are not good companions. And with popes and priests it is impossible for Sufism to exist. It is just the opposite! Sufism needs no popes, no priests; it needs no dogmas. It is not of the head; it belongs to the heart. The heart is the Church, not an organized church, because every organisation is of the mind. And once the mind takes possession, the heart has simply to leave that house completely. The house becomes too narrow for the heart. The heart needs the whole of the sky. Nothing less than that will do.” (p. 3)

The last discourse, ‘A Rose is a Rose is a Rose…’, 20.04.1975, finishes with the words:
“And this man has come to ask Maruf, ‘How to categorize you? Where to put you?’ Maruf is an alive man. If he was dead he would have said, ‘I am a Mohammedan, of course, a humble Muslim, a Sufi,’ but he is not a dead man. He won’t allow categorization. He is alive, utterly alive.
He says, ‘You remember me by only this. Nothing else. That is what I have come to say. You should think of me as one who has said this. Just this much you remember, that those who don’t understand me, they revere me; and those who don’t understand me, they revile me. In Jerusalem, Jews think I am a Christian and Muslims that I am a Jew. And in Baghdad, where people are in love with me, in my community, Jews think I am the most perfect Jew, Christians that I am a reborn Christ, and Muslims that I am the last word in being a Muslim.
‘More I will not say. This much I say to you. And if you want to know how to remember me, you can only do this: You should think of me as one who has said this.’
He remains uncategorized, unlabelled. He does not give any clue. Rather, he becomes more mysterious. The man may have come with something, some prejudice, some idea, about this Master, Maruf. He has demolished his mind completely. He has cut through all his prejudices. He has left him in the vacuum. That’s what a Master does – leaves you in emptiness. But that is the most beautiful gift that can be given to you – nothingness, emptiness, vacuum.
In that vacuum arises all. In that nothingness arises all. In that emptiness the Absolute is born. But until you die, that’s not possible.
You are here – let me be your death and resurrection.” (p. 260)

* Yoga. The Alpha and the Omega. Discourses of the Yoga Sutras of Patanjali. Volume 4 of 10. Editor: Ma Yoga Sudha. Compilation: Ma Yoga Sudha. Introduction: Ma Yoga Sudha. Design: Sw Anand Yatri. Printing: Arun K. Mehta at Valik & Sons Ltd. Vakils House, 18 Ballard Estate. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, January 1977. First edition. 265 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 240 g. ISBN 0-88050-180-4. Period: 21.04am – 30.04am 1975. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translation. Rajneesh Meditation Centers.
“Ten discourses, given by Bhagwan Shree Rajneesh, on the Yoga Sutras of Rishi Patanjali. This volume covers Chapter 2, Sadhana Pada, Sutras 1-17.”
From front flap: “What is so special about this book is that it is not yet another commentary on Patanjali’s yoga. It is not an interpretation fraught with the projected austerity-trips of the usual variety. Yoga, according to Bhagwan, need not be, and is not, a path of hardship. It has been misinterpreted as such by people who mistrust the natural and fear freedom. To Bhagwan, austerity is simplicity: living not through desires but through needs. How to plunge into ourselves and re-establish a relationship with ourselves where we can determine what our needs are is what these ten chapters deal with.”
From back flap: “About the author: Bhagwan Shree Rajneesh speaks and he says nothing, that is, he speaks through silence.
This book may give a glimpse of the silent music of his being, but his words can only indicate. There are so many subtle layers of ‘happening’ at his lectures that it is difficult to explain.
I will try….
He happens, and I happen, and we happen; venturing into the unknown. Listening happens: first with the ears, then the belly, then the whole being. His words are but an excuse to be in his presence and share with him, perhaps, a glimpse of eternity.
He is a combination of fiery intelligence and cool compassion. All duality merges in him, and only one remains. He knows, and his knowing manifests every moment through his gestures, his manner, his fragrance. His being gives authority to his words.
He laughs, or becomes serious, or intense, and yet at no point does one feel that he is attached to any of it. One gets a feeling of large bodies of water, liquid and evermoving. Still, something does not move; something essential burns like an eternal flame.
Bhagwan Shree Rajneesh is, and his work is to help whoever thirsts, to be.
He invites; he cannot do otherwise. If you wish to imbibe him in these lectures, you will find him between the lines, and between the words. If you are very hungry, you will find him at his ashram in Poona, India.”

Introduction by Ma Yoga Sudha:
“WHEN I FIRST CAME TO BHAGWAN SHREE RAJNEESH, I felt like a piece of discarded carrara, and only he could see the sculpture hidden within. I could imagine him sizing up my possibilities: ‘Hmmm… now here’s a fat, juicy ego to play with.’ And, oh boy, how he has! He has chipped and chiselled here and there, and the world does look a lot different without the burden of all that extra marble. He sticks out his thumb, and I tremble, because I know that he will strike exactly the right bit of one of my many sharp, jagged angles, and down will topple another illusion.
Being Bhagwan’s disciple has been like living inside a Zen koan. It is like being the mind trying to penetrate a vast riddle – who am I – an arduous but essential effort; a labor of love that I know deep down will kill me before I am to be allowed in. And the hunger grows….
It is a suicidal effort, a suicide that kills death, a suicide that kills all of the adornments that hold dear and leaves me stripped, true, soft, clean. His hammer is love, his chisel is love.
And yet I have not changed at all, and so much has changed. It is as if all the misery and anguish is there waiting for me to give it a play, but I can’t be bothered. It can fool around if it wants. If I am to die, I would rather go happy.
Bhagwan has said in one of his lectures, ‘Before your real death you will have to pass through the death of meditation. That is what Christ meant when he said, “If you lose everything, you will gain everything.”‘
In these ten discourses, Rishi Patanjali speaks on Yoga. I say that Patanjali speaks, and he does, for Bhagwan is but an empty space that can allow, as he might put it, ‘Whatsoever wants to happen.’ His discourses, as with everything else around him, are an inexplicable, mysterious happening, a koan.
He says, ‘Life is carrying itself. Why don’t you leave your burden to life?’
And he is carried by the flow; he is the flow. All that we need do, if we can trust, is to jump in and allow that flow to carry us back to the mother.
All I can do at this point, is feel grateful. How can all this have happened?
And now, Patanjali continues…” (no page number)

Opening discourse by Osho, ‘The Seeds of Misery’, on the first morning, 21.04.1975.
“The ordinary humanity can be divided into two basic types: one is the sadist and the other the masochist. The sadist enjoys torturing others, and the masochist enjoys torturing himself. The sadist is of course attracted towards politics. There, there is the possibility, the opportunity to torture others. Or, he is attracted towards scientific research, particularly medical research. There, there is the possibility in the name of experiment, to torture innocent animals, patients, dead and alive bodies. If politics is too much and he is not so certain about himself, or not intelligent enough to move into research, then the sadist becomes a schoolmaster; he tortures small children. But the sadist always moves, knowingly or unknowingly, towards a situation where he can torture. In the name of truth, discovery, in the name of reformation, of reforming others, the sadist is always in search of an opportunity to torture someone.
Sadists are not very attracted towards religion. The other type is attracted towards religion, the masochist. They can torture themselves. They become great mahatmas, they become great saints, and they are revered by the society because they torture themselves. A perfect masochist always moves directly towards religion, just as a perfect sadist moves towards politics. Politics is the religion of the sadist; religion is the politics of the masochist. But if a masochist is not too certain, then he can find some other sub-paths. He can become an artist, a painter, a poet, and can allow himself to suffer in the name of poetry, literature, painting.” (p. 5)

The last discourse, ‘The Alchemy of Celebration’, 30.04.1975, finishes with the words:
“I am just a window: you can look through me and the beyond opens. Don’t look at the window, look through it. Don’t look at the frame of the window. All my words are frames: just look through them. Forget the words and the frame… and the beyond, the sky is there. If you cling to the frame, how, how are you going to take wing? That’s why I go on demolishing the words, so that you don’t cling to the frame. You have to take wing; you have to go through me, but you have to go away from me. You have to go through me but you have to forget me completely. You have to go through me, but you need not look back. A vast sky is there. I give you just a taste of that vastness when I contradict. It would have been very much easier for you if I were a consistent man saying the same thing again and again, conditioning you to the same theory again and again. You would be vastly happier, but that happiness would be stupid because then you would never be ready to make wing in the sky.
I won’t allow you to cling to the frame; I will go on demolishing the frame. This is how I push you towards the unknown. All words are from the known and all theories are from the known. The truth is unknown, and the truth cannot be said. And whatsoever can be said cannot be true.” (p. 259)

* Just Like That. Talks on Sufi Stories. Editor: Sw Anand Somendra. Compilation: Sw Amrit Pathik. Preface: Sw Anand Somendra. Art work: Sw Anand Yatri. Printing: Leaders Press Pvt. Ltd. Bombay 400 010. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1975. First edition. 477 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 690 g. ISBN 0-88050-089-1 (label). Period: 01.06am – 20.06am 1975. 10 discourses. Subject: Sufism. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Rajneesh Meditation Centers.
Printed in brownish font.
From front flap:
“Sufism is a religious attitude.
It runs through the veins of the Middle Eastern religions. While these orthodox organisations have solidified with age, the Sufis have somehow retained that fresh anarchic approach. Sufi knowledge flows, is never static long enough to become a large organisation, for the true tradition of learning lies in the rapport of a Master and disciple. The transfer of knowledge is intimate and experimental. Situations replace scriptures as learning tools, and transactions between Master and disciple are conducted in deep love and privacy. This necessary secrecy and the Sufi challenge of love and pure devotion, in contradiction the orthodox concept of obedience and observance of the Law, created the long history of the movement being outlawed, devotees being denounced as heretics and Masters being slaughtered.
Yet the bright Sufi thread weaves its way across the Christian, Islamic, Hassidic and Judaistic tradition, even managing to penetrate the Far Eastern religions.
It is a deep understanding of the way to approach the Divine. Teachings are condensed in the form of situations, stories, anecdotes and prayer.
Many of the original texts are obscure and seekers not familiar with the traditions, the terminology, and who have no direct experiences of the mystic states referred to, find much difficulty in relating to the words.
A Master is needed to open the mysteries to the seeker, or, more accurately, open the seeker to the mysteries.
The talks in this book were given by such a ‘Shaykh’. For ten days Bhagwan Shree Rajneesh, an enlightened Master living in India, was a Sufi, bringing rare depths of insight to ten chosen Sufi stories. In other talks he is a Taoist, a Zen, a Tantric or Hassidic Master. Most enlightened minds keep to a particular path or tradition which is usually the path to their own enlightenment.
Bhagwan is unique in this respect for any path is his path. He is at home in all traditions and brings a poetry and grace to these Sufi talks which would have charmed and delighted a Bahaudin, a Rumi, or a Mansur.”
From back flap: “Every morning Bhagwan Shree Rajneesh talks for an hour and a half on the central themes of religious traditions throughout the world. In them he shares his knowledge of the techniques and methodologies of each of these traditions, varying his talks each month between English and Hindi.
These publications are the direct transcriptions of the taped lectures. Each book conveys in differing ways the unique flavour of listening to the spontaneous responses of a living Master.
The editors, in transposing the words to print, have been careful to retain the flow of his morning talks. Each attempts to give life to the printed page by using various presentations. Some flavour a poetic format, others simply prose, while some combine the two…
The work of the Foundation is to carry this huge outpouring of understanding from an enlightened Master to as wide an audience as possible, as soon as possible.”

Preface by Sw Anand Somendra:
“This is a symphony more than a book.
This is not surprising. It comes from a man with a full and available soul, full of love, clarity and compassion, and available to others on the path.
So it is a symphony in the grand manner, it is very very beautiful, it has many movements, and its music comes from somewhere unknown – and yet known, magical and yet ordinary, amazing yet simple, far and beyond and yet here and now. (Around Bhagwan Shree Rajneesh life abounds with such paradoxes; thus, for me, taking sannyas from him, becoming a disciple, has been everything and yet nothing.)
The themes of the talks are Sufi stories, ten of them, and listening to Bhagwan playing variations on them, is like splashing in the bath, weeping at the movies, eating ice-cream on a sunny day, wandering through buttercup fields with a lover, swinging on a gate at twilight watching the cows come home, rolling and romping as a kid in the grass, discovering classical music or some great writer for the first time – all these all at once; it is a romp and a dance and a good dinner, it is as if someone is lifting the lid off life, the lid that is cramping us and frustrating us to screaming point, so we get flashes of how boundless and ecstatic it all really is.
It is also a great undoing, from complexity to simplicity. Paradoxically (again) it is polymorphic too, it has to be because our knots demand this as part of the undoing. But behind the diversity runs always the simplicity of the One, the only reality there is. To be in Poona now is to know that Bhagwan and that reality are one, and also to know that Bhagwan isn’t Rajneesh at all, but no one. (Like you and me if we did but know it.)
So he is all and he is nothing. Gurdieff, that other great Master of the century, called his book of words ‘All and Everything’. With Bhagwan it is all and nothing, for these are the same.
If we can give up the pittance we identify with, the cosmos is ready and waiting. We want to take with one hand whilst we give up with the other, but then there would be no emptiness, and only then, says Bhagwan, when you are not, can the All (or God) enter.
The Master is there to help this happen, for you to surrender to, to underwrite the transmutation, to smile his love at you and encourage you until you finally stand naked and empty, as you were before you were ever born (although this time aware) – and then, through him, the cosmos pours in. And then he vanishes, and then you vanish, and everybody laughs, except that there is nobody there to laugh, which is probably why they laugh.
When P.D. Ouspensky first met Gurdieff one to one, face to face, Gurdieff sat in silence just looking, and Ouspensky the great writer and thinker, author of ‘Tertium Organum’, the third canon of thought (following on Aristotle and Bacon), and already an authority on matters esoteric and occult, this celebrity Ouspensky sat and sweated, wilted, then he realized that he really knew nothing, nothing at all.
Many have had similar experiences on meeting Bhagwan Shree Rajneesh for the first time. For like Gurdieff he is a man of being.
Before coming to Bhagwan I had done much, understood much, travelled much, taught much, and yet I had done nothing, knew nothing, been nowhere and conveyed nothing at all. I had read and listened and learnt much, and yet learnt nothing at all. For who was around to teach me, or rather who was there to pass to me the lighted flame? No one that I met, no words that I read – it was all peripheral stumblings, no one could see, or if they could I couldn’t see that they could see. But in a split second I saw that Bhagwan could see. I didn’t conclude that he could see. I knew instantly and without doubt that he saw. This was it.
He is at the centre. When I am able to open to him I hurtle from the periphery around which I am scrambling, towards the centre, and for a short while all becomes clear because I simply see that there is nothing to see, at least not where I have been looking, where everyone seems to be looking.
So this book of words can be deceptive because in it Bhagwan skips and dances all over the periphery. He does so because that’s where we are, but when you are in his presence you realize that this is just a game, a lila [or leela], for him. He plays it because we play it (though we play it for real), he plays it because he wants to reach us and coax us and gently blindfold us and teach us a new game altogether in which we let go and jump and fall, fall, fall to the centre – on to the softest down where we wake up and realize, like Alice, that is was all a dream.
Two editorial notes. Firstly, English is not Bhagwan’s native language. This has many advantages. He gives dead words and phrases a twist that often makes them jump up and become alive again. But we are used to the dead and the known, so if you baulk here and there as you read, is it not your structures causing it? If we can drop the grammarian in us we can enter new dimensions here.
Secondly, the talks have been edited into blank verse. It is not my verse but his. The words come through him as such. All I have used is an ear. I trust it has not been too untrue.
So, because this book is of words it is only a moon – a full and brilliant moon (Rajneesh means moon, king of the night), but still a moon. It reflects a sun. Where is that sun? Behind the words of the speaker in Poona. And after a year basking in it I am beginning to suspect it may be behind the words in the listener and the reader too.” (p. vii)

Opening discourse by Osho, ‘The Unteachable Teaching’, on the first morning, 01.05.1975.
‘A man come to Libnani, a Sufi teacher,
and this interchange took place.
Man: I wish to learn. Will you teach me?
Libnani: I do not feel that you know how to learn.
Man: Can you teach me how to learn?
Libnani: Can you learn how to let me teach?’
“Truth cannot be taught.
But it can be learnt.
And between these two sentences
is the key of all understanding.
So let me repeat:
truth cannot be taught,
but it can be learnt.
Because truth is not a teaching,
not a doctrine,
not a theory, a philosophy, or something like that.
Truth is existence.
Truth is being.
Nothing can be said about it.
If you start saying something about it
you will go round and round.
You will beat the bush around,
but you will never reach the centre of it.
Once you ask a question about,
you are already on the path of missing it.
It can be encountered directly, but not through about.
There is no via media.
Truth is here and now.
Only truth is.
Nothing else exists.
So the moment you raise a question about it
the mind has already moved away.
You are somewhere else not here and now.
Truth cannot be taught
because words cannot convey it.
Words are impotent.
Truth is vast,
tremendously vast, infinite.
Words are very narrow.
You cannot force truth into words,
it is impossible.
And how is one going to teach without words?
Silence can be a message.
It can convey.
It can become the vehicle.
But then
the question is not
a concern on the part of the Master to teach it.
The question is,
it is the concern of the disciple to learn it.
If it was a question of teaching,
then the Master would do something.
But words are useless –
nothing can be done with them.
The Master can remain silent,
and can give the message
from every pore of his being –
but now the disciple has to understand it.
Unaided,
without any help from the Master,
the disciple has to receive it.
That’s why
in the world of religion
teachers don’t exist,
only Masters.
A teacher is one who teaches.
A Master is one who is.
A teacher is one who talks about the truth,
a Master is truth himself.
You can learn,
but he cannot teach.
He can be there, open, available –
you have to drink him, and you have to eat him.
You have to imbibe him.
You have to become pregnant with him.
You have to absorb.”
(p. 3)

The last discourse, ‘Just A Small Coin’, 10.05.1975, finishes with the words:
“When you have lived your life,
trust arises.
It arises!
It is an afterglow of a lived life.
Petals falling, fluttering
towards the earth, down.
Simply trust – do not the petals flutter down
just like that?
And everything
God, moksha, nirvana – everything I say to you,
becomes possible.
Just trust.
Just like that.”
(p. 475)

* Tao. The Three Treasures. Talks on Fragments from Tao Te Ching by Lao Tzu. Volume 1 of 4. Editor: Ma Prem Veena. Compilation: Ma Prem Arup. Introduction: Ma Prem Madhuri. Design: Sw Anand Yatri. Printing: Leaders Press Pvt. Ltd. Bombay 400 010. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, April 1976. First edition. 347 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 700 g. No ISBN. Period: 11.06am – 20.06am 1975. 10 discourses. Subject: Tao. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Translations.

Introduction by Ma Prem Madhuri. Excerpts:
…I’m waiting at the gate to the Master’s house with a dozen others; orange robes, quiet apprehensive faces, a little talk like the rustling of animals in night, in the home of a forest… At last we go through the gate and walk up to the dark gravelled drive by the side of the house, each in his own world, around to the porch where the Master sits sudden in light on a dark chair, light around him, robe light, at ease in darker flesh and the surrounding shells of light and night. One leg crossed over the other, one sandal off, one amazing sculpted living foot beautiful and tawny to bow to – shoes slipped off, we hurry on suddenly delighted feet over the marble tiles to be pulled as by magnet to his feet, to sit as though parted invisibly and silently and exposed to the gaze which is him. To feel transparent and alone and non-existent and completely here – with him, of him, in him.
He is smiling. We are settled in a halfcircle at his feet as before a storyteller, a christmas tree – an impossibly dense concentration of love. His smile is a child’s in innocence and totality, and it is the smile of something most of us have never seen – a grown-up so uncovered, so full, so realised, so matured, that he has exploded again into childhood. He is so human before us that he is superhuman – he is all of us realised to fullest glory, fullest depth. Whatever thoughts were clinging to my mind are simply put out by his brilliance. I can only watch. Thought becomes a movement of hopelessness in the body. I watch myself wanting to be with him, to feel him speak into me…
Lao Tzu is just ordinary. Absolutely ordinary between thoughts – all thoughts are the mind, trying to be extraordinary. Bhagwan says the desire to be extraordinary is the most ordinary thing in the world. The ordinariness of Lao Tzu is larger, complete – it is this desire so accepted and dissolved that it is in transformation. It is a final ordinariness of just being. Just part of ordinary nature, beautiful nature. We run around in circles forever to avoid it. I ran around in circles forever. That is all I can do, all mind can do…
In the morning, in the outdoor auditorium, Bhagwan speaks on Lao Tzu. Listening, surrounded by garden, I fall in grateful receptivity and fun. Birds are chirping and Bhagwan is Lao hovering around himself and I’m just digging it, sitting there, feeling nature’s body being mine and enjoying the fullness of presence, somebody’s, Lao Tzu’s, mine. Tired of thoughts, grateful to rest in the alertness of early morning, feeling moods wash through me like water bared and clear over stones in clear sun-light, not understanding who is this Lao Tzu, this old boy, this sage – helpless, not understanding, understanding. Being Magic and ordinariness bliss and mundane, fear and poetry. Nothing, no words. Just this.” (No page number)

Opening discourse by Osho, ‘On the Absolute Tao’, on the first morning, 11.06.1975.
‘The Tao that can be told of Is not the Absolute Tao’.
“I speak on Mahavir as a part of my duty –
my heart is never with him.
He is too mathematical,
he has no poetry of being,
he is not a mystic.
He is great, enlightened, but like a vast desert:
you cannot come across a single oasis in him.
But because I was born a Jaina I have to pay some debts.
I speak on him as my duty but my heart is not there,
I speak only from the mind.
When I speak on Mahavir I speak as an outsider
because he is not inside me and I am not inside him.
The same is true about Moses and Mohammed.
I have not spoken on them
and I don’t feel like speaking on them.
If I were not born a Jaina
I would never have spoken on Mahavir either.
Many times my Mohammedan disciples or my Jewish disciples
come to me and say:
Why don’t you speak on Mohammed or Moses?
It is difficult to explain to them.
Many times, just looking at their faces
I decide that I will speak; many times I look again and again
into the words of Moses and Mohammed but I again postpone it.
No bell rings in my heart.
It would not be alive – if I spoke it would be a dead thing.
I don’t even feel a duty towards them as I feel towards Mahavir.
They all belong to the same category:
they are too calculative, extreme; they miss the opposite
extreme.
They are single notes, not harmonies, not symphonies.
A single note has its beauty – an austere beauty –
but it is monotonous. Once in a while it is okay,
but if it continues you feel bored and you would like to stop it.
The personalities of Mahavir, Moses and Mohammed
are like single notes –
simple, austere, beautiful even, once in a while.
But if I meet Mahavir, Moses or Mohammed on the road
I will pay my respects and escape.
I speak on Krishna.
He is multi-dimensional, superhuman, miraculous,
but seems to be more like a myth than a real man;
he is so extraordinary that he cannot be.
On this earth such extraordinary persons cannot exist –
they exist only as dreams,
and myths are nothing but collective dreams
which the whole of humanity has been dreaming –
beautiful, but unbelievable.
I talk about Krishna and I enjoy it,
but I enjoy it as one enjoys a beautiful story
and the telling of a beautiful story.
But it is not very meaningful, simply cosmic gossip.
I speak on Jesus Christ.
I feel deep sympathy for him. I would like to suffer with him
and I would like to carry his cross a little while by his side.
But we remain parallel, we never meet.
He is so sad, so burdened –
burdened with the miseries of the whole of humanity.
He cannot laugh. If you move with him too long you will become sad,
you will lose laughter. A gloominess surrounds him.
I feel for him but I would not like to be like him.
I can walk with him a little while and share his burden –
but then we must part because our ways are different ways.
He is good, but too good, almost inhumanly good.
I speak on Zarathustra very rarely,
but I love the man as a friend loves another friend.
You can laugh with him, he is not a moralist, not a puritan;
he can enjoy life and everything that life gives.
He is a good friend, you could be with him forever –
but he is just a friend.
And friendship is good, but not enough.
I speak on Buddha – I love him.
Down through the centuries, through many lives, I have loved him.
He is tremendously beautiful, extraordinarily beautiful, superb.
But he is not on the earth, he does not walk on the earth.
He flies in the sky and leaves no footprints,
you cannot follow him, you never know his whereabouts.
He is like a cloud.
Sometimes you meet him but that is accidental.
And he is so refined that he cannot take roots on this earth,
he is meant for some higher heaven. In that way he is one-sided.
Earth and heaven don’t meet in him;
he is heavenly but the earthly part is missing;
he is like a flame, beautiful, but there is no oil, no container –
you can see the flame but it is going higher and higher,
nothing holds it to the earth.
I love him, I speak on him from my heart,
but still, a distance remains.
It always remains in the phenomenon of love –
you come closer and closer and closer,
but even in closeness there is a distance.
That is the misery of all lovers.
I speak on Lao Tzu totally differently.
I am not related to him
because even to be related a distance is needed.
I don’t love him, because how can you love yourself?
When I speak on Lao Tzu
I speak as if I am speaking on my own self,
with him my being is totally one;
when I speak on Lao Tzu it is as if I am looking in a mirror –
my own face is reflected.
When I speak on Lao Tzu, I am absolutely with him.
Even to say ‘absolutely with him’ is not true –
I am him, he is me.”
(p. 3)

The last discourse, ‘On the Wise Ones of Old’, 19.06.1975 (last talk on 20.06 is Questions and Answers), finishes with the words:
“He who embraces this Tao
Guards against being over-full.
Whosoever comes to know that Tao is balance, religion is balance,
God is balance, guards against being over-full.
Don’t move too much to one side, otherwise balance will be lost,
and imbalance is the only sin for Lao Tzu.
To be balanced is to be virtuous,
to be imbalanced is to be in sin.
Because he Guards against being over-full,
He is beyond wearing out and renewal.
He is always fresh and young;
he is never weary, he is never tired.
The balance gives him eternal life;
balance is vitality, balance is life.”
(p. 307)

* Tao. The Three Treasures. Talks on Fragments from Tao Te Ching by Lao Tzu. Volume 2 of 4. Editor: Ma Prem Veena. Compilation: Ma Prem Arup. Introduction: Sw Prem Devesh. Design: Sw Anand Yatri. Printing: B.B. Nadkarni at New Thacker’s Fine Art Press Pvt. Ltd., Mahalaxmi. Bombay 400 011. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1976. First ediion. 331 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 660 g. No ISBN. Period: 21.06am – 30.06am 1975. 10 discourses. Subject: Tao. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
From front flap: “Quite which way of Zen this is, one doesn’t know. It is thus indisputably Zen.
Via ferocious Zen masters, enlightening cups of tea, Lao Tzu’s twisting paradoxes – and Bermuda triangles, Bhagwan Shree Rajneesh spells out his dictum:
“Zen is going to be religion of the coming century because science has killed, or damaged very badly, the capacity to trust. But there is nothing to be worried about, you can move from another direction… but then there will be no question of love, of presence, of God, of prayer – nothing of the sort.
When for the first time the Western world became aware of Buddhism, Jainism and Tao, they could not believe them. ‘What type of religion are these? There is no God in them’ They could not believe that religion could exist without a concept of God. God had always been the centre of religion. So they thought that these must just be moral codes.
They are not. They are a totally different kind of religion…
The world is going to be more and more ‘Zenist’. Zen is the ultimate flowering of the Buddha-mind.”

Introduction by Sw Prem Devesh. Excerpts:
“The daily lectures of Bhagwan Shree Rajneesh are strange and wonderful phenomena: fluid, musical, illogical, loving. They are not arguments, nor expositions of erudition; they are the flow of an enlightened mind, pouring out lovingly and humorously the perennial message of the awakened to ordinary people trudging through life fast asleep.
He uses the sayings of Lao Tzu (or of Jesus, or of Buddha) not as fixed subjects for reasoned commentary, but as they originally were when alive in the mouth of these Masters, before they were entombed as solemn scripture. For an enlightened man does not so much talk about Lao Tzu (or Jesus, or Buddha) as talks Lao Tzu. As Bhagwan speaks, he is Lao Tzu and Lao Tzu is him: speaking from the shared paradise that all enlightened people inhabit. Differences of century and language become petty irrelevancies when you catch a glimpse of what these Masters have in common. And it is into this mystical area that would lead one’s startled and struggling mind.
Bhagwan would have you listen not only to his words, to their clarity and compassion and understanding, but to the silence between the words. He would have you read between the lines where, unlimited by corruptible language, his awakened consciousness beams out the radiance that he and Lao Tzu know and give in infinite abundance to those lucky enough to be around them. He says: I only talk so that you won’t go away; ideally I would like just to share my silence with you…
Picture the scene of these lectures as you read. It is eight in the morning. The sun is warming up, but it is not yet strong, and there is a misty light in the trees and chaotic greenery of Bhagwan’s garden. The pillared auditorium is open at the sides and the strengthening sun creeps gradually across it. Birds fly through, unconcerned with the rapt orange carpet of two or three hundred sannyasins listening to the white robed figure sitting on a small raised platform at the back of the hall. The hall seems part of the garden and vice versa. Without undue fancy, the garden and the birds can be seen as part of the audience. Occasionally sparrows land with an irreverent transmitted plonk on the arm of his microphone, and excess sanctimoniousness is further raked from the atmosphere by the ear-splitting roars of the Indian Air Force low overhead. Trains hoot and crash in the distance, but, though the 20th century is not far away, there is a feeling that in this enclave of greenery and flowers things are different, privileged. At least until 9.30 something different is going on, something bigger than the 20th century, which can only render noises off.
The legend goes that when Buddha passed, the trees flowered out of season, and when Mahavir spoke, the snakes came and listened. The legend just says that things felt different when an enlightened man was around. The jets and the trains do not fall silent for Bhagwan, nor do the sparrows lose their nerve. But in a way they are tamed: they are not disruptive because they too are included.
All is included in this man, whose peace, which he is giving to all, cannot be broken, because it is final. Final so that it cannot be disrupted, final so that he is not bothered if it is unheard or rejected. He has found the source of joy within him, so needs nothing from others: his joy just flows out by its nature. Whether it falls into the heart of the person in front of him, or splashes on to the ground and disappears, is no matter. He is celebrating round the calendar, round the clock, and he asks nothing of anyone but to come and celebrate with him (if one can stand the pace of his fun). That celebration alone, he says, is what life is for: there is nothing else to be done.” (p. vii)

Opening discourse by Osho, ‘On Knowing The Eternal Law’, on the first morning, 21.06.1975.
“Death is destiny.
It has to be so because it is the origin –
you come from death and you go to death.
Life is just a moment between two nothingnesses,
just a flight of a bird between two states of non-being.
If death is destiny, as it is,
then the whole of life becomes a preparation, a training for it –
a discipline in how to die rightly
and how to die totally and utterly.
The whole of life consists in learning how to die.
But somehow a wrong conception about death
has entered humanity,
the conception that death is the enemy.
This is the basis of all wrong conceptions, and this is the basis
of humanity going astray from the eternal law, from Tao.
How has this happened? It has to be understood.
Man has taken death as the enemy of life,
as if death is there to destroy life,
as if death is against life.
If this is the conception then of course you have to fight death,
and life becomes an effort to survive death.
Then you are fighting against your own origin,
you are fighting against your destiny,
you are fighting against something which is going to happen.
The whole fight is absurd because death cannot be avoided.” (p. 3)

The last discourse, ‘On Calm Quietude’, 29.06.1975 (last talk on 30.06 is Questions and Answers), finishes with the words:
“It is a natural phenomenon.
Just as waters go on moving towards the ocean
and all the rivers fall into it there,
so, if somebody has really become calm and quiet
millions of rivers who want to be silent,
who want to be calm and quiet, go on falling into that man –
a Buddha is born.
When you are silent
suddenly you are the guide, one need not become the guide;
you are the master, one need not become the master.
If you try to become the master you will be a teacher
and a teacher is a very poor thing.
If you don’t want to guide anybody
you will find disciples coming and falling into your ocean,
you have become the master.” (p. 297)

* Yoga. The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 5 of 10. Compiled and edited by Sw Prem Chinmaya. Introduction: Sw Prem Chinmaya. Design: Sw Prem Deekshant. Printing: K.P. Puthran at Tata Press Limited, 414 Veer Savarkar Marg. Bombay 40 025. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1976. First edition. 252 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 535 g. ISBN: 0-88050-181-2 (label). Period: 01.07am – 10.07am 1975. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Rajneeh Meditation Centers. Books by Bhagwan Shree Rajneesh. Translations.
“This volume covers sutras 18-34 of chapter 2, Sadhana Pada.”
Color photo on back jacket from darshan on the lawn, with quotation from Osho’s discourse in handwriting and his signature.
From back flap: ABOUT BHAGWAN: “I am not giving you a philosophy. If I were a philosopher I would never contradict myself, I would be consistent; but I am not a philosopher… I am not saying something – here I am being something to you. It is not a message I am giving to you; I am the message. Only when you are totally empty will you be able to understand it.”
“For the seeker of truth, Bhagwan Shree Rajneesh poses a unique problem. He does not posit any particular point of view with which to judge him. In fact he may at any time posit contradictory views. Then what does one do with him? Or, what is he doing with us? A philosopher can offer you a different perspective – a different place from which to look. Bhagwan Shree is offering not a different place from where to look but a different dimension of seeing and living. He is a rebel to the everyday world of intellect and reason, and offers keys and methods to help anyone who is interested in jumping out of the restrictions of mind and into the infinities of pure consciousness, of just being. He is one who has made the jump from thinking to being, and he is one who can help you do the same.”

Introduction by Sw Prem Chinmaya:
“If you are happy with your religion or beliefs, whatever they may be, there is no need to look into this book and there is no need to find out who this man Bhagwan Shree Rajneesh is. But if there is a part of you that feels or is aware that your religion is not yours, that your beliefs are just beliefs, that you are filled with knowledge that you don’t really know – and if you are open to the possibility of doing something about it – then you may want to look into this book, and this man. Here you will be given a way of knowing firsthand, and the experience won’t leave you the same as you were before it.
Bhagwan Shree and Patanjali are not for people who want to remain the same but pick up a little more information as they trod along. They offer utter transformation; in the end, you disappear completely and something new is standing in your place. Their religion is a religion of dropping the unreal in favor of the real; and you, as you are, are unreal. They help you to become real. They don’t offer you a Sunday religion; they offer you a methodology for transformation. Your moment-to-moment life is affected.
If you can feel the need to be what you really are – if you can feel a place in you where such a statement as “being what you really are” has meaning – then you can use Patanjali and you can use Bhagwan Shree, and your journey to the real can begin.
One last thing. If you really understand what is happening in this book, you will drop this book. Just think what it means. Bhagwan Shree is not a student of Patanjali, he is not a disciple. He is standing at the same place that Patanjali is standing, the same place that countless other enlightened ones are standing, and from his existential experience he is responding to the beautiful science that Patanjali has made of the inner world. If this is understood rightly, I see no other option but to drop the book and seek Bhagwan Shree himself. If you understand the situation – your situation – you will not remain with this book. You will seek the source. Why settle for the recipe when the chef is available? And he is available. He is even waiting.” (No page number)

Opening discourse by Osho, ‘The Bridegroom is Waiting for You’, on the first morning, 01.07.1975.
“The scientific mind used to think that there is a possibility of impersonal knowledge. In fact that used to be precisely the definition of the scientific attitude. By “impersonal knowledge” it is meant that the knower can remain just a spectator. His participation is not needed. Not only that, but if he participates in the known, the very participation makes the knowledge unscientific. The scientific knower should remain an observer, should remain detached, should not in any way get involved in what he knows. But this is no longer the case.
Science itself has come of age. Just in a few decades, past three, four decades, and science has realized its fallacious attitude. There is no knowledge which is impersonal. The very nature of knowledge is personal. And there is no knowledge which is detached, because to know means to be attached. There is no possibility of knowing anything just like a spectator – participation is a must. So now the boundaries are no longer so clear.
The poet used to say that his way of knowing is personal. When a poet knows a flower he does not know it in the old scientific way. He is not an observer from the outside. In a certain deep sense he becomes it: he moves into the flower and allows the flower to move into him, and there is a deep meeting. In that meeting the nature of the flower is known.
Now science also says that when you observe a thing you participate – howsoever small the participation, but you participate. The poet used to say that when you look at a flower it is no longer the same flower as it was when nobody had looked at it, because you have entered it, become part of it. Your very look is part of it now; it was not that way before. A flower standing by the side of an unknown path in a forest, nobody passes by, is a different flower; then, suddenly comes somebody who looks at it – the flower is no longer the same. The flower changes the looker; the look changes the flower. A new quality has entered.” (p. 3)

The last discourse, ‘The Law is for You’, 09.07.1975 (last talk on 10.07 is with Questions and Answers), finishes with the words:
“But whenever you think anything negative you are creating bad karma for you and others; you are changing the nature of reality. The same happens with a positive energy, positive thought: whenever you send a thought of compassion to the world, it is received. You create a better world – just by thinking about it. And if you can attain to a no-mind state you create a space around you which is empty. In that empty space somebody else can become a Buddha someday. Hence, so much respect and so much honor is paid and so much reverence for some places in the world – Mecca, Medina, or Jerusalem, or Girnar, Kailash. Thousands of people have become Buddhas from those spots. They have left a vacuum there, a very alive vacuum. If you can find the right spot on Kailash and you can sit in that spot, suddenly you will be transformed – you are in a whirlpool of no-mind. It will cleanse you. The same happens with negative as it happens with positive.
Whenever you feel something negative, immediately change it into positive – sublimate it. I am not saying force it, I am not saying suppress it – I am saying allow it, help it, to become the opposite; help it to move to the opposite. And it is not difficult! One just has to know the knack” (p. 220)

* Tao. The Three Treasures. Talks on Fragments from Tao Te Ching by Lao Tzu. Volume 3 of 4. Compilation and editing: Sw Ananda Somendra. Preface: Sw Ananda Somendra. Design: Sw Prem Deekshant. Printing: Arun K. Mehta at Vakil & Sons Ltd. Vakils House, 18 Ballard Estate. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, September 1976. First edition. 395 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 615 g. Period: 11.08am – 20.08am 1975. 10 discourses. Subject: Tao. Answers and Questions. Place: Chuang Tzu Auditorium.

No Appendix.
Colophon: We acknowledge the use of translations by Lin Yutang in ‘The Wisdom of Laotse’.
On front flap: “In Poona, India, the beautiful and enigmatic figure of Bhagwan Shree Rajneesh sits and talks at length on the equally enigmatic subject of Zen:…” Continued on back flap.

Preface by Sw Ananda Somendra:
“Every time Bhagwan Shree Rajneesh opens his mouth the truth comes out. Every time. Inconceivable?
No. Imagine the universe. How can the universe lie? That is inconceivable. The universe simply is, is the truth. And an enlightened man like Bhagwan is the universe, because nothing any longer separates him from it. So he is the truth too.
Here then are nineteen wondrous discourses bubbling with truth.
But beware! They are just a finger pointing to the moon. Some finger! But a finger none the less.
Some years back, working in a therapeutic community, I saw a mother paralyze her daughter this way: The child would approach – the mother would look hostile, angry, indifferent – the child would back off, afraid. The mother would catch her eye, smile, inviting, warm – the child would again approach. The mother would tighten, glare, look away – the child would freeze. Thermostatic control, Human paralysis.
After a year with Bhagwan I think of that child. Something like that has happened to my rational mind.
Hooray!
In that year Bhagwan must have said all that can be said.
So here is vintage champagne, the very best, for your mind. But beware – if it drinks, and drinks deep, you may lose it. You may never be a rational, sensible, knowledgeable, predictable, safe human being again. Instead, eventually there may be love and space, peace and joy. But you never know.
You have been warned!” (No page number)

Opening discourse by Osho, ‘Pursuit of Knowledge’, on the first morning, 11.08.1975.
“Religion
is not knowledge,
it is knowing.
Knowledge is of the mind,
knowing is of the being,
and the difference
and the distance,
is tremendously vast.
The difference is not only quantitative,
it is also qualitative.
Knowledge and knowing –
they are as different as heaven and hell,
earth and the sky,
so the first thing to understand is
the difference between knowledge and knowing.
Knowledge is never of the present,
it is always of the past.
The moment you say you know
it is already a dead thing,
it has already left its marks
on the memory, it is like dust clinging to you.
You have already moved away from that.

Knowing is always immediate,
knowing is here and now.
You cannot say anything about it, you can only be it.
The moment you speak of it, even knowing becomes knowledge;
that’s why all those who have known,
they say it cannot be said.
The moment you speak of it
the very nature of it changes;
it has become knowledge.
It is no more
the beautiful alive phenomenon of knowing.”
(p. 5)

The last discourse, ‘Beginning and End’, 19.08.1975 (last talk on 20.08 is with Questions and Answers), finishes with the words:
“If you can flow with the river of life,
suddenly you will see your own corpse flowing down the river,
all past gone, all that you have learnt gone,
all that you possessed gone;
pure simple being is there,
and that is what to be Buddha is.
The word Buddha means: one who is awake, not asleep.
You become a Buddha
by seeing your ego
your possessions, your learning, knowledge
everything – your corpse,
the dead past,
being taken by the river.
If you float with the river
sooner or later you will come to encounter your corpse.
If you fight with the river
then you will never come to encounter your own corpse.
And blessed is the man
who has seen his own corpse flowing
down the river of life.”
(p. 348)

* Tao.The Three Treasures. Talks on Lao Tzu. Volume 4 of 4. Compilation and editing: Sw Ananda Somendra. Introduction: Sw Dharma Teerth Bodhisatwa. Design: Sw Prem Deekshant. Printing: R. Monteiro at Associated Advertisers & Printers. 505, Tardeo Arthur Road. Bombay 400 034. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, April 1977. First edition. 408 pages. llustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 625 g. No ISBN. Period: 23.08am – 31.08am 1975. Subject: Tao. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Translations.
Colophon: We acknowledge the use of translations by Lin Yutang in ‘The Wisdom of Laotse’. On back inside cover photo from Chuang Tzu Auditorium.
From front flap and continued on back flap:
“A newcomer asked Bhagwan one morning:
I am new to your teaching, but if I have understood you so far, you say (approximately anyway) that knowledge obtained from books is mere information, and as such is useless and sterile – what matters is an inner knowing derived from experience and feeling rather than intellect. Why do you publish books for sale?
Bhagwan’s answer:
‘I speak to seduce you into silence. I use words so that you can be persuaded towards the wordless existence.
The books are there to lead you beyond, so don’t cling to them. At the most they are bridges. But if you make your house on a bridge you are a fool. Pass over it!
Right now you cannot understand silence – you can understand only words. I have to use words to give you the message of silence. Between the words, between the lines sometimes, if you hang around me long enough, you may one day start hearing silence. Then there is no need; then burn the books, along with the other Vedas, Bibles, and Scriptures. My books also have to be burned.
The books are not published for those who understand. The books are published for those who have a desire to understand – but who don’t yet understand. Their desire is beautiful. They have to be helped. And if I am to help you I have to come close to you. Before you can come close to me, I have to come close to you – that is the only way. Before I can take you to the place where I am I will have to come down to the place where you are.
The books are not necessary. Their need is because of you. If you can jump them, avoid them, bypass them – beautiful.
But you will not be able to bypass them otherwise you would not be here. You are here to listen to me. You are still hoping that by listening you may gain. I don’t think that by listening you will gain, I think that by listening you will become able to hear that which is not said – and through that you will gain. Nobody gains through books, but books can help you to go beyond. All the scriptures say the same thing.
My books are there to be transcended. Enjoy them on the way but don’t cling to them. And get ready to go beyond.'”

Introduction by Sw Dharma Teerth Bodhisatwa. Excerpts:
“Welcome friends, to a totally unique experience…. Bhagwan Shree Rajneesh. Please bear with me during this attempt to introduce Bhagwan to you.
Bhagwan is a life-transforming energy through which thousands have felt and are feeling the subtle wisps and powerful blasts of his presence. To me, reading his books is incredible, but hearing the books in the making at the morning discourses, cannot be described.
Bhagwan says, I am not a philosopher or a theologian, rather a poet, a story teller. I say – and you can quote me on this – the best poet-storyteller there is. Bhagwan also says, These words are just an excuse for you to be near me. What I have to say, to give to you, cannot be conveyed through words but it is present in the gap between the words. Penetrate into the gap; there is the reality. I also hint…. Look between the words, between the lines – although the words themselves are jewels, gems of knowing.
My first meeting with Bhagwan was in book form, a book of letters. I read the book, and read it, and was convinced that this man KNOWS. Having read many ‘deep’ and ‘heavy’ and often confusing books on ‘spirituality’ and religion etc., it was quite refreshing to read someone who portrayed such clarity and insight into the many problems ond difficulties we find ourselves in. Bhagwan speaks from his ‘experiencing life’ and shares this awareness with us. This whole experience is a better and better growing and flowing happening that I am so thankful and grateful to be part of. Bhagwan is a sharing, a generosity, a loving being – a true rare phenomenon. May I repeat, a truly rare phenomenon…
I enjoy and ‘delight in’ hearing or reading Bhagwan, no matter what the subject. I thank you for giving me the opportunity of introducing Bhagwean Shree Rajneesh to you, and also welcome you too – to delight in his words and presence.
Enjoy, enjoy……………………… enjoy.” (p. vi)

Opening discourse by Osho, ‘Never be the First in the World’, on the first morning, 23.08.1975:
“The greatest miracle in life
is love,
and it is the greatest mystery also;
greater than life itself,
because love is the very essence for which life exists.
Love is the source,
and love is the end also.
So one who misses love
misses all.
But
don’t misunderstand love
as an emotion – it is not.
Love is not an emotion,
is not a feeling.
Love is the subtlest energy;
subtler than electricity.
The very substratum of all energies is love.
It manifests in many ways.
First try to understand love,
then other treasures will be easy to understand.
I you ask me what are my three treasures
I will say: First, love; second, love; third also, love.
And in fact that is what Lao Tzu is saying -”
(p. 5)

* Yoga. The Alpha and the Omega. Talks on the Yoga Sutras of Patanjali. Volume 6 of 10. Compilation and editing: Sw Prem Chinmaya. Introduction: Sw Prem Chinmaya. Design: Swami Prem Deekshant. Printing: Arun K. Mehta, Vakil & Sons Ltd., Vakils House, 18 Ballard Estate. Bombay 400 038. On paper supplied by Chimanlals. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, June 1977. First edition. 259 pages. Ilustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 520 g. ISBN: 0-88050-182-0 (label). Period: 01.09am – 10.09am 1975. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Book & Center List. Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
This volume of ten discourses covers sutras 35 to 55, the conclusion, of Sadhana Pada, chapter 2 of the Yoga Sutras.
On front and back inside covers are photos from Chuang Tzu Auditorium.
From front flap: “Only a yogi can be ready to die, because only a yogi knows that through a voluntary death, a willing death, the infinite life is attained. Only a yogi knows that death is a door; it is not the end…. Everybody dies unwillingly, but then death is not a door. Then you close your eyes in fear….
Patanjali’s whole art is of how to attain to the state where you can die willingly, surrender willingly, with no resistance. These sutras are a preparation, a preparation to die and a preparation to a greater life.”
From back flap: “ABOUT BHAGWAN SHREE.
“Where do your words come from and how do you relate to them?
There is nobody to relate to them. They come out of the blue – nobody is managing. I am not there to manage them. You ask a question and out of the blue comes the response. They are not my words. The question is yours; the answer is not mine. The question comes from your mind, the answer is not coming from any mind. The mind is being used to deliver it, but it is not coming from there. The medium is not the source.”

Introduction by Sw Prem Chinmaya:
“This is a book on Patanjali’s Yoga Sutras, true; but it is also much more than that. First of all, it is not just another scholarly treatise. Bhagwan Shree Rajneesh is one who has attained the ultimate goal of yoga, and from that space he is responding to Patanjali’s science of the inner journey. He is responding only as one can who has actually gone beyond the methodology itself. His understanding is also an “overstanding” – the “overstanding” that comes only with transcendence. So if you want to become a student of Patanjali, you will find no better place to begin than with Bhagwan Shree’s Yoga: the alpha and the omega.
Second of all, half of this book is Bhagwan Shree’s responses to questions from his disciples and visitors from all over the world – and these questions may or may not have anything to do with Patanjali. They are the questions of seekers; they contain the ordinary and extraordinary problems, curiosities, and inquiries of those who are on the path to truth, peace, God, or whatever you want to call it. Here you will see Bhagwan Shree as Master to disciple; here Bhagwan Shree is responding directly to us as individuals. And, once again, the same transcendence is responding, dissolving all our questions before it. And, if you choose, that same transcendence is available to you.
Unlike Patanjali and other Masters in the past, Bhagwan Shree is not committed to any particular path; hence his talks on so many seemingly diverse paths – Patanjali, Buddha, Zen, Lao Tzu, Tantra, Jesus, Hasidism, Sufism, and others. All paths are his. If you come to Bhagwan Shree, your individual path is his also, and he can be a light on your path. As one who has transcended his own individuality, he can be one with you and guide you on your way.
You can use this book to touch the very depths of Patanjali’s science of yoga. But you can also use this book to touch the very depth of Patanjali himself, and Bhagwan Shree himself. In Patanjali’s science, you will touch the methodology; in Patanjali and Bhagwan Shree, you touch the goal itself.
And Bhagwan Shree is still alive. If you come to him, you can experience the goal touching you.” (p. vii)

Opening discourse by Osho, ‘A Life is a Mirror’, on the first morning, 01.09.1975.
“Once it happened, I was in the mountains with a few friends. We went to see a point known as the echo point; it was a beautiful spot, very silent, surrounded by hills. One of the friends started barking like a dog. All the hills echoed it – the whole place appeared as if full of thousands of dogs. Then, somebody else started chanting a Buddhist mantra: “Sabbe sanghar anichcha. Sabbe dhamma anatta. Gate, gate, para gate, para sangate. Bodhi swaha.” The hills became Buddhist; they reechoed it. The mantra means: “all is impermanent, nothing is permanent; all is flux, nothing is substantial. Everything is without a self. Gone, gone, finally gone, everything gone – the word, the knowledge, the enlightenment too.”
I told the friends who were with me that life is also like this echo point: you bark at it, it barks at you; you chant a beautiful mantra, life becomes a reflection of that beautiful chanting. A life is a mirror. Millions of mirrors around you – every face is a mirror; every rock is a mirror; every cloud is a mirror. All relationships are mirrors. In whatsoever way you are related with life, it reflects you. Don’t be angry at life if it starts barking at you. You must have started the chain. You must have done something in the beginning to cause it. Don’t try to change life; just change yourself, and life changes.
These are the two standpoints: one I call the communistic which says, “Change life, only then can you be happy”; the other I call religious which says, “Change yourself, and life suddenly becomes beautiful.” There is no need to change the society, the world. If you move in that direction you are moving in a false direction which will not lead you anywhere. In the first place, you cannot change it – it is so vast. It is simply impossible. It is so complex and you are here only for a while and life is very ancient and life is going to be for ever and ever. You are just a guest; an overnight stay and you are gone: gate, gate – gone, gone forever. How can you imagine to change it?” (p. 5)

The last discourse, ‘Returning to the Source’, 09.09.1975, (last one on 10.09 is Questions and Answers) finishes with the words:
“Pratyahar makes you that master. Pratyahar means: now you are not moving after the things, not chasing, hunting things. The same energy that was moving in the world is now moving towards the center. When the energy falls to the center, revelations upon revelations reveal. You become for the first time manifested to yourself – you know who you are. And that knowledge, who I am, makes you a god.
Shakespeare’s Hamlet is right when he says about man, “How godlike.” Pavlov is wrong when he says about man, “How doglike.” But, if you are chasing things, Pavlov is true, Hamlet wrong. If you are chasing things then Skinner is true, Lewis is wrong.
Let me repeat: “Man is being abolished,” says C.S. Lewis. “Good riddance,” says B.F. Skinner. “How like a god,” says Shakespeare’s Hamlet. “How like a dog,” says Pavlov. It is for you to choose what you would like to be. If you go inwards you become a god. If you go outwards, Pavlov is true.” (p. 226)

* The True Sage. Talks on Hassidism. Editor: Sw Christ Chaitanya. Compilation: Ma Yog Prem. Introduction: Sw Christ Chaitanya. April 9, 1976. Art Work: Sw Anand Visuddah. Design: Sw Anand Yatri. Printing: P.P. Bhagwat. Mouj Printing Bureau. Khatau Wadi. Bombay 400 004. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1976. First edition. 398 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 520 g. No ISBN. Period: 11.10am – 20.10am 1975. 10 discourses. Subject: Hassidism. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
From front flap: “Every morning at 8:00 a.m. for one and a half hours, in the lovely ashram in Poona, India, the light that shines through Bhagwan Shree Rajneesh has illuminated and showered its brilliance on thousands of seekers. His talks on Zen, Tantra, Jesus, Tao, Patanjali, Sufism, etc. create just the right situation for this light to shine forth in a manner we can understand.
The work – or rather, the play of Rajneesh Foundation – is to carry this huge outpouring of understanding and joy from an enlightened Master to as wide an audience as possible.”
From back flap: “The True Sage … is a series of ten discourses by Bhagwan Shree Rajneesh on Hassidism, the mystical movement which swept eastern European Jewry in the 18th and 19th centuries.
Each chapter consists of two discourses: one in which Bhagwan responds to an Hassidic story taken from The Tales of the Hasidim volumes 1 and 2, by Martin Buber; and a second in which he responds to questions submitted by disciples and seekers.
This book is an admixture of light-hearted stories and the penetrating understanding of a true sage – for like Hassidism, Bhagwan’s emphasis is on playfulness and celebration:
‘Gurdjieff’s people called their discipline ‘the work’.
I call my discipline the play’.
Be light, weightless –
happy in this moment to be here with me.
Participate. Enjoy.
The work will take its own care.
The work happens by the side;
you play and the work happens by the side.'”

Introduction by Sw Christ Chaitanya. Dated April 9, 1976. Excerpts:
“The Hassidic Movement was founded in Poland in about 1750. It consisted of Jews who were no longer interested in head-oriented theories or even Kabbalistic doctrines (esoteric doctrines) – but in direct, spontaneous, religious experience.
It is said that the chief characteristic of the Hassidic movement was the emergence of different communities around a true sage or zaddik. The presence of a zaddik served as an inspiration to the people in the community, for here was living proof of everyone’s possibility to live in God. In the midst of the world, yet in the midst of God.
As I find out more about Hassidism, I feel tremendous parallels between this 18th and 19th century existential movement and what is happening in Poona around Bhagwan Shree Rajneesh today.
Says Bhagwan Shree:
I am not teaching you an ideology,
and I am not teaching you an anti-ideology.
I am not teaching you anything
that belongs to the world of concepts and ideas.
I am teaching you ‘me’.
I am teaching you a way of being,
a different quality of existence…
Anecdotes and stories represent the greatest expression of Hassidism. Many zaddikim laid down the whole treasure of their ideas in such tales. Their Torah took the form of an inexhaustible fountain of story-telling.
The ‘True Sage’ is five Hassidic stories. Bhagwan responds to them with more stories. Bhagwan Shree is an storyteller. He is not concerned with history, dates, places; he is concerned with understanding. His anecdotes, like those of the zaddikim, or the Sufis, or the Zen Masters, are a major tool to transmit a deep understanding…
This book is a gift to you from a true sage. Accept his gift.” (p. vii)

Opening discourse by Osho, ‘To Walk with One’s Own Light’, on the first morning, 11.10.1975.
“There are religions –
Hinduism, Christianity, Buddhism, Judaism –
and many more.
But they are religions not the religion.
They are the reflections of the moon
in many kinds of minds.
They are not the real moon.
The moon is one
but it can be reflected in millions of lakes.
Reflections differ, but the reflected is one.
Mind is a mirror.
When religion is reflected through the mind
a Hinduism is born, or a Mohammedanism or a Judaism.
When the religion is not a reflected one,
when one comes face to face with reality
without any mind whatsoever,
when there is no mind between you and the truth,
then there is born the religion.
Hassidism is the religion.
Sufism is the religion.
Zen is the religion.
They differ only in names;
otherwise they are all the same.
Their language is different but not their content.
They all have looked at the moon,
but they call it different names.
Obviously, that is natural.
But they have not been looking at the reflections.
They don’t believe in creeds, ideologies,
scriptures, dogmas, doctrines.
They know the truth, and when you know the truth
there is no need of scriptures.
You carry the scripture on your head
when the truth is not known.
Theories are substitutes, dead.
Truth is always alive, eternally alive.
It cannot be confined in words; the message is wordless.
And you cannot come to it by somebody else
because whenever there is a medium
it becomes a reflection.
When your mind creates a reflection,
what about other minds through which you come to know it?
One has to come in immediate contact,
direct, heart to heart.
Nothing should be allowed between the two:
your heart and the heart of reality.
They should respond in a deep resonance.
They should meet and mingle and merge
and there should not even be a curtain
of words, knowledge, concepts.
Only then, you know what religion is.”
(p. 3)

The last discourse, ‘True Wisdom’, 19.10.1975, (last one is Questions and Answers on 20.10) finishes with the words:
“If you are trying to be aware,
you are moving in the right direction.
Sooner or later you will become the true sage.
Don’t try to practice virtue.
Practice only one thing: awareness.
Virtue follows it, just as a shadow follows you.
Virtue is a consequence.
Once you enter into your own being
and become rooted there, centered there,
all happens –
because all the doors are open.
God is open to you and you are open to God.
Let me repeat again:
up to the third stage, you cannot do anything
because you are not.
Beyond the fourth, you need not do
because God’s grace has become available.
You do only the fourth.
Please be aware –
and you will be entering into the temple.
Let me repeat the whole story again.
One day the Rabbi of Zans
was sitting at the window
and looking out into the street…”
(p. 348)

* Come Follow Me. Talks on Jesus. Volume 1 of 4. Introduction: Sw Anand Bodhidharma. Editor: Ma Satya Bharti. Compilation: Sw Anand Devesh. Design: Sw Anand Yatri. Publisher: Ma Yoga Laxmi. Printing: The Book Centre Ltd. 6th Road, Sion East. Bombay 400 022. Rajneesh Foundation, Poona, 1976. First edition. 280 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 465 g. ISBN: 0-88050-034-4. Period: 21.10am – 30.10am 1975. Subject. Jesus. Questions and Answers. Place: Chuang Tzu Auditorium. Shree Rajneesh Ashram, Poona.

In Appendix: Other Books by Bhagwan Shree Rajneesh. Rajneesh Meditation Centers.
Front flap. Excerpts:
“In these spontaneous discourses given in October 1975, enlightened master Bhagwan Shree Rajneesh speaks not on Christianity but on Christ. He makes a clear distinction between the inner teachings of Christ and the transformation of those teachings over the centuries into something bearing little relevance to the Christ consciousness of the man Jesus.
Christ consciousness, Buddhahood, enlightenment, are various names of the same ultimate realisation, the same state of knowing. The knowing of enlightened masters such as Christ, or such as Bhagwan Shree is the same; only the manifestations of it differ, only the language indicating it differs. Each speaks in the language appropriate to those who are being addressed. Christ spoke in the language of the Jews of nearly two thousand years ago. Bhagwan Shree Rajneesh speaks in the language of us today.
Because Bhagwan Shree speaks from this same Christ consciousness as Jesus, he is able to explain in the language of today the meaning of Christ’s teachings in a way no theologian can, in a way no one who speaks from knowledge and not from a deep, inner knowing can.
Reading these discourses, suddenly Christ will come alive for you. Suddenly you will begin to understand what he meant, what he was saying, what he was indicating by his very presence itself. And perhaps like many of us you will feel, “But I always knew this,” – becoming aware for the first time, through Bhagwan Shree’s words, of things you’d always known on some level of your being, without knowing that you knew it. You will begin to know things you’ve always known. You will get re-introduced to Christ, re-introduced to your own knowings.”

Introduction by Sw Anand Bodhidharma. Excerpts:
“I first met Bhagwan Shree Rajneesh at the ashram in Poona, India. It was an eventful meeting. A ten-day meditation camp was to begin the next day and new visitors to the ashram were to meet with Bhagwan that evening. A very cosmopolitan group assembled before the gate to his bungalow. There was the middle-aged gestalt therapist from Canada, a young German hippie and his timid girlfriend, a slender brown-eyed girl whom I later understood operated a brothel in Paris, a young film-maker from England, an elderly artist couple from America, and myself, a Catholic priest.
We were led to the rear of the house where Bhagwan was sitting on an outdoor patio. I was suddenly immersed in an energy of warm love. His face was beaming with light and the most gentle smile I had ever seen. His eyes were shimmering with clarity and touched one to one’s very depths! In that instant I knew that I met a man who was there…
For the next week I attended his discourses on Jesus every morning. With four hundred sannyasins and visitors I heard him talk on Jesus. These talks comprise this present book. As you read them you will find yourself agreeing internally. You will experience yourself feeling that you knew this all the time…
My favorite memory of Bhagwan is of him sitting on his chair and leaning over, with arms extending, saying softly, “Let me help you die.”
May these discourses of Bhagwan’s help you to die that you may taste more deeply of life.” (pp. viii-x)

Opening discourse by Osho, ‘And the Word was Made Flesh’, on the first morning, 21.10.1975.
“I WILL SPEAK ON CHRIST, BUT NOT ON CHRISTIANITY. Christianity has nothing to do with Christ. In fact, Christianity is anti-Christ – just as Buddhism is anti-Buddha and Jainism anti-Mahavira. Christ has something in him which cannot be organized: the very nature of rebellion and a rebellion cannot be organized. The moment you organize it you kill it. Then the dead corpse remains. You can worship it, but you cannot be transformed by it. You can carry the load for centuries and centuries, but it will only burden you, it will not liberate you. That’s why, from the beginning, let it be absolutely clear: I am all for Christ, but not even a small part of me is for Christianity. If you want Christ, you have to go beyond Christianity. But if you cling too much to Christianity, you will not be able to understand Christ. Christ is beyond all churches.” (p. 3)

The last discourse, ‘Go Thou and Preach the Kingdom of God’, 29.10.1975, (last one is with Questions and Answers on 30.10) finishes with the words:
“Just remember it more and more. Nothing is to be done, only remembrance – a deep remembrance which follows you like breathing whatsoever you are doing – which remains somewhere in the heart. Just a deep remembrance that the past has to be dropped – and future goes with it. Here-now is the door; from here-now you pass from the world into God, you pass from the without to the within. Suddenly, in the marketplace, the temple descends: the heavens open and the spirit of God descends like a dove. It can happen everywhere. Every place is holy and sacred; only your ripeness, your maturity, your awareness, is needed.
The word ‘awareness’ is the master key. We will come across many situations in the gospel where Jesus goes on saying: “Awake! Be alert! Be conscious! Remember!” Buddha goes on saying to his disciples: “Right mindfulness is needed.” Krishnamurti goes on saying: “Awareness.” Gurdieff’s whole teaching is based on one word: ‘self-remembering’.
This is the whole of the gospel: self-remembering.” (p. 251)

Second edition:
* Come Follow to You. Reflections on Jesus of Nazareth / Osho. Vol. 1. Alt.t. Editor: Ma Prem Lolita. Introduction: Sw Anand Subhuti. Production: Ma Deva Harito & Ma Divyam Sonar. Printing: Thompson Press Ltd., India. Publisher: The Rebel Publishing House Pvt. Ltd, Pune, 2000. Second edition. 301 pages. Hardcover. ISBN: 81-7261-109-9. Volume 1 of 4.
Appendix: About Osho. Osho Commune. Further Reading. Further Information.
In colophon: “We gratefully acknowledge the use of the excerpts from The Holy Bible (The Authorized King James Version, Red Letter Edition with Dictionary) The World Publishing Company (Cleveland and New York).”
On back cover: “As a former orthodox Christian, I felt a continual sense of both joy and apprehension at this new possibility for approaching Jesus. Doubt and trust pulled me in two directions, until finally I fell in love with the words of [Osho] and his view of Jesus.” Glenn Moyer, Yoga Journal, USA.

Introduction by Sw Anand Subhuti. Excerpt:
“This book is filled with Osho’s insights and it is fascinating to see how, through commenting on the sayings of Jesus, he rescues Christ from the dead religion that has been created in his name. In this way, the shepherd is rescued as well as the sheep!
Now that is what I call a real miracle. Not the phoney stories of a virgin birth, walking on water and raising people from the dead, but resurrecting the sayings of Jesus from dead scriptures and making them alive again.
In a way, this book is an invitation for you to do the same: to discard everything dead and dull that has been imposed on you by social programming and to explore the living flame of consciousness that is really you. This does not have to be a serious affair. It is an intense adventure and an exciting challenge – the greatest game currently being played on the planet.
Come follow to you. An invitation from Osho. An adventure into unknown territory – inside yourself.” (p. ix)

* Come Follow Me. Talks on the Sayings of Jesus. Volume 2 of 4. Editor: Ma Satya Bharti. Introduction: Ma Satya Bharti. Design: Sw Prem Deekshant. Printing: The Book Centre Ltd., 6th Road, Sion East, Bombay 400 022. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, August 1977. First edition. 306 pages. Illustrated with colour photos. Hardcover. Size: 22 x 14,5 cm. Weight: 615 g. ISBN: 0-88050-035-2 (label). Period: 31.10am – 10.11am 1975. 11 discourses. Subject: Jesus. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Foreign editions. Translations.
On jacket colour photo from Chuang Tzu Auditorium.

Introduction by Ma Satya Bharti. Excerpt:
“In this series of talks on the sayings of Jesus, Bhagwan Shree Rajneesh speaks on Jesus the man, Jesus the Jew, Jesus the revolutionary, Jesus the mystic. That is, he speaks on Christ not on Christianity. He tells us that St. Paul was the father of Christianity, not Christ. It is the interpretation (and misinterpretation) of Christ’s disciples, that has been handed down to us and that the churches have built their foundation upon.
The Christ that Bhagwan Shree talks about is alive, vital. He is not just in suffering on the cross. He is a laughing Christ, a Christ who celebrates and who urges his disciples to celebrate the existence in their every act. Not only does Bhagwan Shree give me the right, finally, and the courage, to dance for Christ – he shows me a Christ who dances beside me.
As Bhagwan Shree responds to these sayings of Jesus, suddenly what Jesus was saying, what he meant, becomes clear. It all makes sense. You find yourself saying, “Of course, of course,” over and over again about things that have never occurred to you before. But because Bhagwan Shree’s vision is so clear, and because he is so uniquely capable of communicating that clarity to others, what Jesus was saying seems so simple, so straightforward, so obvious.
The discourses in this volume, and the other three volumes of the ‘Come Follow Me’ series, present Jesus in a totally new light. Someone who knows has finally come to set the story straight. Bhagwan Shee has given many things to me. One of the most beautiful has been the gift of Jesus.” (p. viii)

Opening discourse by Osho, ‘When the Bridegroom Shall be Taken Away’, on the first morning, 31.10.1975.
“RELIGION CAN BE HEALTHY – as healthy as a newborn babe, as healthy as the songs of the birds in the morning, as healthy as a newly opening lotus. Or religion can be ill, diseased, dying – just like an old man: shrinking, sad, moving into death.
When religion is young, it has a fragrance – the fragrance of life. It has a song, it has a mystery around it. It has the quality of dance, joy, delight. It is a celebration. When religion is young, alive, fresh, religion is always a celebration. It is a feast. It is life-enhancing, life-affirmative.
When religion is old, dying, or already dead – just a stinking corpse – then it is renunciation; then it is not celebration. Then it is anti-life, then it is life-negating. Then it leaves the world, it leaves all that is alive. It starts being suicidal – it shrinks.” (p. 5)

The last discourse with Questions and Answers on 09.11.1975, ‘Every Moment, God Knocks’, finishes with the question:
“Bhagwan, what is innocence?
Bhagwan was silent, a long silence. The audience laughed…and the discourse ended.” (p. 269)

The last discourse in the series, ‘And Come, Follow Me’, 10.11.1975, finishes with the words:
“Love is the essential religion. Law is to live with man; love is to live with God. Follow the law because you are part of the society. Follow love, because you are even more a part of God.
Society is temporary. God is eternal. Society is just made by man; it is just a human creation. Be part of it: follow the law. That is necessary, but not enough. Needed, but it can’t be a fulfilment. Follow the law, but live love. That is the only way to follow Jesus.
His invitation is open: Come, follow me. But if you are egoistic, you will not hear the invitation. If you are too possessive, miserly, afraid, you will not be able to step into the world of love. But I tell you, unless you step into the world, you have not lived at all. There is no life except love, and there is no God except love. Love is the summum bonum. (p. 300)

* Come Follow Me. Talks on the Sayings of Jesus. Volume 3 of 4. Compiler and Editor: Sw Deva Paritosh. Coordination: Ma Ananda Vandana. Introduction: Sw Deva Paritosh. Design: Sw Prem Deekshant. Printing: Vakil & Sons Ltd. Vakils House. 18, Ballard Estate. Bombay 400 038. On paper supplied by Chimanlals. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1976. First edition. 261 pages. Illustrated with colour and b&w photos. Size: 22 x 14,5 cm. Weight: 530 g. ISBN: 0-88050-036-0 (label). Period: 11.12am – 20.12am 1975. 10 discourses. Subject: Jesus. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
“These ten discourses, given at the ashram in Poona from eleventh to twentieth December 1975, are based on excerpts taken from the Gospels of Matthew and John in the authorized King James version of the Bible.”

Introduction by Sw Deva Paritosh. Excerpt:
“So here is this Master in India recognizing with love the Master Jesus, and communicating him to us this twentieth century with understanding and deep insight, and supreme authority.
If any man thirst,
let him come unto me and drink.
“Jesus is water of eternity, a divine well. He can quench your thirst….”
Then Bhagwan makes the seemingly astonishing statement – “If any man thirst, let him come unto me and drink, because yet a little while more am I with you. And then I go unto him that sent me… Seek your thirst. If you are thirsty, then I am ready to become a well for you. The thirst can disappear, and only when your thirst disappears, for the first time you will feel what life is and its meaning – the beauty of it, the glory of it.”
I was fortunate to arrive in Poona just in time to listen to these sublime discourses. And the lovers of Jesus, and those coming to him for the first time, are privileged to have these discourses available now, to be read with delight. So, drink and enjoy.” (No page number)

Opening discourse by Osho, ‘Jesus is Like a Wilderness’, on the first morning, 11.12.1975.
“I AM A DRUNKARD. You may believe it or not, but I am a drunkard. You can look into my eyes and you can see it – I am drunk with Jesus. And Jesus is a wine; he is not a man, he’s an intoxication. And once you have tasted of him, then nothing of this world will ever be meaningful to you. Once the meaning from the beyond enters your life, this whole world becomes futile, immaterial, insignificant.
Religion is a sort of intoxication. This has to be understood because without a deep intoxication, your life will never have any meaning. It will remain superficial prose and will never become a poem. You will walk but you will never be able to dance, and unless you dance you have missed. Unless you dance with such abundance, with such forgetfulness that you disappear in it, that the dancer is lost and only the dance remains… only then. And only then will you be able to know what life is.” (p. 5)

The last discourse on Jesus, ‘Jesus can Quench your Thirst’, 19.12.1975, (last one is with Questions and Answers on 20.12) finishes with the words:
“If any of you really feels thirsty, then the possibility is available. Don’t miss it! And you can miss it. You can find a thousand and one excuses to miss it. Don’t listen to those excuses; drop those excuses. Seek your thirst. If you are thirsty, then I am ready to become a well for you. The thirst can disappear, and only when your thirst disappears, for the first time you will feel what life is and its meaning – the beauty of it, the glory of it. Then life will become a decoded message to you. Up until now, you are carrying the seed. The message is there, but undeciphered.
Let me help you. If you are thirty, don’t try to escape from me. Let me help you.” (p. 231)

* Come Follow Me. Talks on the Sayings of Jesus. Volume 4 of 4. Editor: Ma Yoga Sudha. Compilation: Ma Prem Asha. Preface: Ma Yoga Sudha. Design: Sw Prem Deekshant. Printing: Syed Ishaque, Sangam Press Ltd. 17B Kothrud, Poona 411 029. Paper supplied by Patel Paper Co. 562 Sadashiv Peth, Laxmi Rd. Poona 411 030. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1977. First edition. 275 pages. Illustrated with colour photos. Drawings of Osho on front and back leaf. Hardcover. Size: 22 x 14,5 cm. Weight: 575 g. Period: 21.12am – 31.12am 1975. 11 discourses. Subject: Jesus. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
‘The sutras quoted in this book are taken from the King James version of the Holy Bible’.
From front flap: “About Bhagwan. Bhagwan Shree Rajneesh is a world teacher, an enlightened one, one who has flowered to his fullest capacity of humanness. He is able to help all types, from all walks of life, from every religion, from every conceivable path, from East or West. This he can do because he is empty. He serves as a pure vehicle for the Existence to do its work through him. There is no dogma, no philosophy, no set anything with him. Each person before him is individual, with the consequent individual ego. Having no preset idea, he responds moment to moment as a crystal clear mirror to our own resistances. He can help because only such a one can see the total picture before him, without clouds of his own thoughts or preferences or desires to fog his vision. Like Jesus, he is here to dis-illusion us, to shatter our certainties, to open us to our own beings. This he does – with infinite wisdom and compassion.”

Introduction by Ma Yoga Sudha. Excerpts:
“It is around this time, what I call my period of existential cramp, that I came upon some literature in London by a man named Rajneesh. I drank it up like a ravenous dog. It moved me to laughter, to tears, to joy, to sorrow. I saw his picture and inside a tiny voice said, ‘Yes, he’s the one.’ On the outside I was cautious and cynical, inside I was joyous: ‘He speaks to my heart.!’
And to be with Bhagwan is a nourishment beyond words, more than I can assimilate. There is no reason for it, I have done nothing to deserve it, and yet it has happened! All I can say is, ‘Oh Jesus…’
It is no wonder that Jesus has been so misunderstood. He is a poetry of existence. In him, opposites dance and play and finally unite. Through Bhagwan, I very slowly begin to understand something of it: that the closest one can get to describing religious experience through language is poetic, metaphorical, indicative. It is very delicate, very easy to misunderstand, and one must go slowly and with accurate sensitivity. My feeling is that Christianity has trampled through Jesus with combat-boots, and consequently destroyed what the Jews had left of him.
And the whole time, there is Bhagwan. He is not interpreting as all minds must. He is there with Christ and here with us – Bhagwan Jesus, Bhagwan Shree Rajneesh, one and the same transforming force…
And Christ is with us again. The opportunity to transform our beings is here, right now, in Poona, India. Instead of thinking about what we would have done had we been there in the time of Jesus, we can do it, right now, because Christ is with us again for a little while. Not enough time I think, to postpone it again.
Bhagwan has said, ‘I don’t want you to become Christians; that is nonsense. I want you to become Christs.’
He is here, the very same poet, the very same poem, the very same poetry.” (p. viii)

Opening discourse by Osho, ‘This do in Remembrance of Me’, on the first morning, 21.12.1975.
“THE great German philosopher, Arthur Schopenhauer, was on his death-bed in much pain and suffering.
One evening, just before he died, he cried out loudly, ‘Ah God, my God!’
The doctor who was attending to him was surprised because there was no place for God in Schopenhauer’s philosophy. So he said, ‘Sir, is there any place for God in your philosophy?’
Schopenhauer opened his eyes and said, ‘In suffering, philosophy without God is insufficient.’
The word ‘insufficient’ is very significant. Let us contemplate on it a little more. A philosopher goes on thinking about God, at the most, as a hypothesis: sufficient or insufficient? But God remains, more or less, a hypothetical thing. God is not a reality. Maybe the concept is needed because it is difficult to explain many things without it, but the hypothesis is a hypothesis and can be discarded at any moment. Any moment that we can explain life without Him, we will be ready to explain life without Him.
God is not life. Rather, He is a hypothesis to explain the mystery of life. A hypothesis is a need of ignorance. When man becomes more and more knowledgeable, the darkness of ignorance is pushed away more and more. God will be thrown, God will be dethroned because then He will not be needed…
Then there is another God – the true God. The true God is not a hypothesis, it is a realization. And the true God reveals more when you are celebrating than when you are in suffering.” (p. 2)

The last discourse, ‘Behold My Hands and My Feet’, 31.12.1975, finishes with the words:
“Jesus is a whole art of inner transformation. I say art, I don’t say science. When I talk on Patanjali, I can say that whatsoever Patanjali says is a science. When I talk on Buddha, I can say that whatsoever Buddha says is a psychology. But not with Jesus. He has given an art, because he has given love, not law. If you understand Jesus, by and by, you will become aware that it is not a question of following a certain rule. Rather, it is a question of following a quality of love. Love is the only thing that transcends death, because love is the only thing that life exists for. Love is the very center of being. If you love, all is forgiven. If you love, you have repented. If you love, one day or other you yourself will become a witness that there is no death.
Accept Jesus’ invitation. He is going to take only that which you don’t have, and he is going to give you life abundant, life eternal.
But don’t be bothered about Christianity much. Jesus has been murdered twice. Once he was murdered in Jerusalem by Jews, but they could not murder him. He survived. After the third day he resurrected. Then he was murdered in Rome, in the Vatican. And they murdered him more efficiently, of course, because they knew that this man had once come out of death. Jews crucified him not knowing that this man could come out of death, so they did not take all the precautions. Christians killed this man again with all the precautions, and Jesus has not been able to come out again.
Don’t be bothered about Chrtistianity. Christianity has nothing to do with Christ. Jesus is available to all. Jesus is for those who are ready to transform themselves; Jesus is an art of inner transformation, of rebirth.
Listen to his invitation. He stll goes on saying, ‘Come, follow me.’ (p. 270)

1976 Talks in Chuang Tzu Auditorium, Lao Tzu House

* Yoga. The Alpha and the Omega. Talks on the Yoga Sutras of Patanjali. Volume 7 of 10. Compiled and edited by Sw Prem Chinmaya. Introduction: Sw Prem Chinmaya. Design: Sw Prem Deekshant. Printing: K.P. Puthran. Tata Press Ltd. 414 Veer Savarkar Marg, Bombay 400 025 on paper supplied by Chimanlals. Publisher: Ma Yoga Laxmi. Poona, Rajneesh Foundation, June 1977. First edition. 240 pages. Illustrated. HB. Size: 22×14,4 cm. Weight: 490 g. ISBN 0-88050-183-9 (label). Period: 01.01am -10.01am 1976. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign editions. Translaions. Rajneesh Meditation Centers.
“This volume of ten discourses covers sutras 1 to 22 of “Vibhuti Pada,” chapter 3 of the Yoga Sutras.”
From back flap: “To be near me is to be tremendously in love because that is the only way to be near me. I am not here just trying to propagate some teachings. I am not a teacher. I am giving you a different vision of life. It is risky; I am trying to convince you that the way you have lived up to now is basically wrong, there is another way – but of course that other way is unknown, is in the future. You have never tasted it. You will have to trust me; you will have to move with me in the dark. The fear will be there; the danger will be there. It is going to be painful – all growth is – but through pain one reaches to the ecstasy. Only through pain is ecstasy reached.”
Photos from Osho speaking in the Garden, and in Chuang Tzu Auditorium.

Introduction by Sw Prem Chinmaya. Excerpt:
“Patanjali and Bhagwan are for people who are seeking truth and who understand that they are seeking blindly, and who understand that the light of a Master – one who knows and can help you to know – is needed to indicate the way. Even the yoga sutras, by themselves, are not enough. A Master is needed to decode them, to translate them into each disciple’s individual language and understanding.
Bhagwan Shree Rajneesh is such a Master.
And Bhagwan is not confined to yoga. Yoga is a way to come to the truth, and, therefore, Bhagwan talks on it, but is not confined to it. You will find the same clarity and understanding in his many other books in which he may be talking on Tantra, Buddhism, Zen, Taoism, Hasidism, Sufism, Jesus, and many other paths and pathmakers. He is not of any tradition:

‘Don’t try to label me; don’t try to categorize. The mind would like to put me in a pigeonhole so you can say this man is this and you can be finished with me. It is not going to be that easy. I will not allow. I will remain like mercury; the more you will try to grasp me, the more I will become elusive. Either I am all or I am nothing – only these two categories can be allowed….’

So Bhagwan is not a yogi and this is not really a book about yoga. It is a book about that reality which yoga can bring to you, that reality which Bhagwan is already rooted in.” (No page number)

Opening discourse by Osho, ‘Ask a Question Close to Home’, on the first morning, 01.01.1976.
“Once a Master of Zen invited questions from his students. A student asked, “What future rewards can be expected by those who strive diligently with their lessons?”
Answered the Master, “Ask a question close to home.”
A second student wanted to know, “How can I prevent my past follies from rising up to accuse me?”
The Master repeated, “Ask a question close to home.”
A third student raised his hand to state, “Sir, we do not understand what is meant by asking a question, close to home.”
“To see far, first see near. Be mindful of the present moment, for it contains answers about future and past. What thought just crossed your mind? Are you now sitting before me with a relaxed or with a tense physical body? Do I now have your full or partial attention? Come close to home by asking questions such as these. Close questions lead to distant answers.”
“This is the yoga attitude towards life. Yoga is not metaphysical. It does not bother about the distant questions, faraway questions, about past lives, future lives, heaven and hell, God, and things of that sort. Yoga is concerned with questions close to home. Closer the question, the more is the possibility to solve it. If you ask the question closest to you, there is every possibility that just by asking, it will be solved. And once you solve the closest question, you have taken the first step. Then the pilgrimage begins. Then by and by you start solving those which are distant – but the whole yoga inquiry is to bring you close at home.” (p. 3)

The last discourse, ‘Into the Fantastic’, on 09.01.1976 (the very last one is with Questions and Answers on 10.01) finishes with the words:
“That’s all yoga is all about – to make you aware of the fantastic. It is right by the corner waiting for you, and you are drowned in bullshit. Unhook yourself, loosen yourself out of it. Enough is enough.
And this decision cannot be taken by anybody else. You have to decide. It is your decision the way you are. It is going to be your decision if you want to change and be transformed.
Life is fantastic; only that much I can say to you. And it is just around and you are missing it. There is no need to miss anymore.
And yoga is not a belief system. It is a methodology, a scientific methodology how to attain to the fantastic.” (p. 211)

* Nirvana. The Last Nightmare. Compilation and editing: Ma Yoga Pratima. Introduction: Sw Chaitanya Kabir. Design: Sw Anand Yatri. Photography: Sw Shivamurti & Sw Krishna Bharti. Printing: K.P Puthran at Tata Press Ltd. Bombay 400 025. Photoset in ITC Souvenir. Publisher: Ma Yoga Laxmi. Poona, Rajneesh Foundation, December 1976. First edition. 282 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 570 g. No ISBN. Period: 11.02am – 20.02am 1976. 10 discourses. Subject: Zen. Question and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Rajneesh Meditation Centers.
From front flap: “Nirvana becomes a nightmare if you seek it… Nirvana is the last and ultimate nightmare. Once you start seeking it, it is never going to happen.
In this series of ten spontaneous talks delivered at his ashram in Poona, India, Bhagwan Shree Rajneesh comments on stories from Zen tradition and answers the questions of his disciples and visitors.
With gentle, devastating force, Bhagwan Shree unravels the myriad problems that the human mind thrives on creating, and points the way towards the deep relaxation that brings the individual to the ultimate flowering of human potential: what the East has called Nirvana.
Perhaps more than any other spiritual teacher of our time, Bhagwan Shree has a great and direct appeal to many who have never thought of themselves as spiritual seekers, but who have come to suspect that there is more to love and life than meets the eye. His words are directed not to those who would study Zen, but to those who would live it: who are ready to transform their daily lives.
Bhagwan Shree’s comments on Nirvana are not theoretical; he speaks from his personal experience, from his state of being – the state of enlightenment.
‘If you can celebrate this moment, you will also become the same as I am. If you can celebrate this moment, through that celebration, you will attain to that which is already attained. You will achieve that which is already achieved. You will come to know your hidden treasure.’
These are the words of a Master.”

Introduction by Sw Chaitanya Kabir:
“We sit quietly / attentively / He comes in / smiling / behind hands praying / greetings to all. / The lecture starts / with some simple / mindblowing / statement or other / and the morning / comes pouring out to us. / The energy flows / around words, ideas / stories, jokes, questions / weaving them / into a vast symphony / a vessel to contain all. / Ridiculous, sublime, profane, holy… / And always in contact / with our awareness / in the moment / leading us / right into the center. / Themes develop themselves / with many surprises, / reflecting in clarity / into some opposite vision / and back. / He talks / until we don’t hear him talking / through the building crescendo / of silence. / The surf breaks everywhere. / “Enough for today” / He goes out / smiling / hands praying / greetings to all. / We sit.” (p. vii)

Opening discourse by Osho, ‘Mastered by Zen’, on the first morning, 11.02.1976.
“There are a thousand and one poisons, but nothing like idealism – it is the most poisonous of all poisons. Of course, the most subtle: it kills you, but kills you in such a way that you never become aware of it. It kills you with a style. The ways of idealism are very cunning. Rarely a person becomes aware that he has been committing suicide through it. Once you become aware, you become religious.
Religion is not any ideology. Religion does not believe in any ideals. Religion is to become aware of the impossibility of idealism – of all idealism. Religion is to live here and now, and idealism goes on conditioning your mind to live somewhere else. And only the now exists. There is no other way to live.
The only way is to be here. You cannot be there. The tomorrow is non-existent, it never comes, and idealism believes in the tomorrow. It sacrifices the today at the altar of the tomorrow. It goes on saying to you, ‘Do something – improve yourself. Do something – change yourself. Do something – become perfect.’ It appeals to the ego.
Idealism belongs to the world of the ego. It appeals to the ego that you can be more perfect than you are; in fact you should be more perfect than you are. But each moment is perfect, and it cannot be more perfect than it is.
To understand this is the beginning of a new life, is the beginning of life. To miss this is to commit suicide.” (p. 3)

The last discourse on ‘Zen, Dead with Dignity’, 19.02.1976, (last discourse is with Questions and Answers on 20.02), finishes with the words:
“A man who has lived an unconscious life suffers hell while he is alive, suffers hell when he dies – because the hell is created of your unconsciousness, by your unconsciousness, with your unconsciousness. The hell is nothing but the horror that is created by your unconsciousness.
A man who has kindled his lamp of inner being, lives in heaven, dies in heaven, because consciousness is paradise.” (p. 253)

* Ancient Music in the Pines. Editor: Ma Prema Veena. Compilation: Ma Yoga Prem. Introduction: Sw Deva Paritosh (Paul Campbell). Artwork: Sw Anand Yatri. Drawings: Ma Anamd Aseema. Printing: Shri Dineshchandra Bole. K.L. Bhargava & Co. Impression House. G.D. Ambedkar Marg. Wadala Bombay 400 031. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1977. First edition. 286 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 510 g. No ISBN. Period: 21.02am – 29.02am 1976. 9 discourses. Subject: Zen. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Rajneesh Meditation Centers.

Introduction by Sw Deva Paritosh (Paul Campbell):
“Bhagwan Shree Rajneesh……He says he is not a theologian, not a scholar, not a pundit.
The living stream of God flows through him, and, apart from knowing, he has a vast store of information acquired over the years as student and professor and now as an Enlightened Master, seemingly burdened with the occupation of reading as many books as have been published in the world. Sometimes he reads a hundred in the week! However the poor Librarian and staff members manage to get a daily store for his consumption, I don’t know.
There is nothing, apparently, on which he is not supremely informed – quite different from Jesus who was from a poor family and trained as a carpenter. As Bhagwan said on one occasion, in answer to a question about his ‘particular’ path: ‘… All paths are mine. No particular path is mine. In that way I am richer than anybody else who has existed in the world. They had particular paths. The same Christ cannot say to you what I am saying. And the same Mahavir cannot say to you what I am saying. They had particular paths – I have none. I claim the whole of humanity.’
Had I been in my study at home reading this, I would have dismissed it as the utterings of an arrogant or deluded man. On the other hand, listening to him here in Poona, speaking these words, gives me an easy acceptance, with no quarrel. There is no arrogance in his utterance; there is a simplicity and authenticity. Humility does not enter into these categories as there is no ego that needs to be puffed up or to be humble. It has all been an extraordinary experience; it still is an extraordinary experience. And it still is an extraordinary delight to listen to him every morning – it is fresh as each morning is fresh, and no two days are alike. He might come back again on certain themes, like love, meditation, the dropping of the ego – but there is not the slightest suspicion of a gramophone record. Your favourite composer, your favourite singer, your favourite music, your favourite painter and your favourite paintings – he is all these things, plus of course your favourite whisky if you have acquired that taste.
I simply had no idea that such a being could exist, that such an experience belonged to me, and I am eternally grateful to God or Existence that has allowed me to appreciate it. For not all people here do appreciate it. Those particularly who are intellectually oriented can get caught so easily with his ideas. And the dividing mind starts questioning and arguing. And of course this is not the way he can be received. Time and time again he’ll say his words are not important – that he spends his time gossiping with us. The important part of it all is the gaps between the words, his smile beyond the smile, the realities that will become apparent to us as our mists clear away.
Heard melodies are sweet.
But those unheard are sweeter.
When the senses are lulled and at rest, when heart is in communion with heart, gradually the division ceases and the Master and the disciple become one. As Jesus would say, ‘The father and I are one,’ so the disciple too will become one with the Master, one with the ocean, one with the all. I have a few glimpses of what these realities are, so it is fascinating living and listening here….”
(This is an extract from the journal ‘Except a Man be Born Again – Rebirth through my Master, Bhagwan Shree Rajneesh’ by Swami Deva Paritosh, formerly Paul Campbell, a well-known analyst attached to the C.G. Jung Institute).

Opening discourse by Osho, ‘A Zen Story’, on the first morning, 21.02.1976.
“Being is one, the world is many…
and between the two is the divided mind, the dual mind.
It is just like a big tree, an ancient oak:
the trunk is one, then the tree divides into two main branches,
the main bifurcation,
from which a thousand and one bifurcations of branches grow.
The being is just like the trunk of the tree – one, non-dual –
and the mind is the first bifurcation
where the tree divides into two, becomes dual, becomes dialectical:
thesis and antithesis, man and woman, yin and yang,
day and night, God and Devil, yoga and Zen.
All the dualities of the world
are basically in the duality of mind –
and below the duality is oneness of being.
If you slip below, underneath the duality you will find one –
call it God, call it nirvana, or whatsoever you like.
If you go higher through the duality,
you come to the many million-fold world.
This is one of the most basic insights to be understood –
that mind is not one.
Hence, whatsoever you see through the mind becomes two.
It is just like a white ray entering a prism;
it is immediately divided into seven colours
and the rainbow is created.
Before it entered the prism it was one,
through the prism it is divided,
and the white colour disappears
into the seven colours of the rainbow.
The world is a rainbow,
the mind is a prism,
and the being is the white ray.”
(p. 5)

The last discourse on Zen, ‘Three Mysteries’, 29.02.1976, finishes with the words:
“I can see clouds a thousand miles away,
hear ancient music in the pines.
You can also hear it. It is your birthright.
If you miss it,
only you, and only you will be responsible for it.
Listen in the pines….
Just listen. In this very moment it is there.
You have to be just like Eka, in deep gratefulness, in silence.
It is immediately here and it has never been otherwise.
A turning-in is needed, parabvrutti.
Someone asked Buddha,
‘What is the greatest miracle?’
He said, ‘Parabvrutti, turning in.’
Turn in, tune in,
and you will be able to see clouds a thousand miles away
and you will be able to hear the ancient music in the pines.”
(p. 280)

* The Search. Bhagwan Shree Rajneesh talks on The Ten Bulls of Zen. Compiling and editing: Ma Yoga Anurag. Introduction: Sw Chaitanya Kabir. Design: Sw Govinddas. Printing: P.P. Bhagwat. Mouj Printing Bureau. Khatau Makanji’s Wadi. Bombay 400 004. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1977. First edition. 272 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 560 g. Period: 01.03am – 10.03am 1976. 10 discourses. Subject Zen. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Translations.
From front flap: “Bhagwan Shree Rajneesh talks every morning to about 500 of his disciples for an hour and a half. The Search comprises ten of those ineffable discourses – through which he transmits on so many levels other that the verbal alone. To listen to him becomes an art in itself – a meditation, a way of being, a journey into the Unknown.”
In colophon: “We acknowledge the use of 10 Bulls in ‘Zen Flesh, Zen Bones’ – compiled by Paul Reps and published in Pelican Books.”
Discourse in chapter 3 on 03.03.1976 consists of 12 black pages.

Introduction by Sw Chaitanya Kabir:
“The ten Zen bulls comprise ten moods in the total unfolding of life, each one expressed in poetry, prose and picture. They have the amazing quality of being earthy and aesthetic but at the same time transcendental. In these symbols of the life quest there is space for immense creativity.
Bhagwan Shree Rajneesh had drawn the Zen bulls in a series of ten discourses. His disciples are paint and canvas for him. His emptiness creates in all forms and no form; here the disciples and their questions become part of his expression as it descends. Because this has come through him it is eternal and present; because it is a gift for his disciples it is contemporary and universal.
Beautiful engravings of the bulls on metal plaques have been enshrined in the meditation hall at the ashram in Poona. At the corner outside is the first: the search, entanglements and dawning awareness of a need to search. At the entrance is the second: the footprints, glimpses of the path…come in! Within, moving deep into the hall, are bulls three through eight: the full encounter with the bull, the complete path of meditation. The music group plays beneath the sixth: riding the bull home with flute and song. At the back, near Bhagwan Shree’s chair, is the eighth: no-thing, no limitation, emptiness. Coming back, just as one leaves the hall, are plaques nine and ten: in the world, sharing the wine, life abundant!
In these discourses Bhagwan Shree calls out to every heart: “Search for the bull!” His words can be the very footprints for you, the good news. He invites you to feel the presence of the bull, to see the bull within you. He invites you to catch the bull and tame it: his invitation is for each friend beginning anew the total transformation of being, the total celebration of life.” (p. vii)

Opening discourse by Osho, ‘The Search for the Bull’, on the first morning, 01.03.1976.
“We enter on a rare pilgrimage. The Ten Bulls of Zen are something unique in the history of human consciousness. Truth has been expressed in many ways, and it has always been found that it remains unexpressed whatsoever you do. Howsoever you express it, it eludes, it is elusive. It simply escapes from the description. The words that you use for it cannot contain it. And the moment you have expressed, immediately you feel frustrated; as if the essential has been left behind and only the non-essential has been expressed.
The Ten Bulls of Zen have tried a single effort to express the inexpressible. So first something about the history of these ten bulls.
Basically, there were eight pictures, not ten; and they were not Buddhist, they were Taoist. Their beginning is lost. Nobody knows how they started, who painted the first bulls. But in the twelfth century a Chinese Zen master, Kakuan, repainted them; and not only that, he added two more pictures and eight became ten. The Taoist pictures were ending on the eight: the eight is emptiness, nothingness. But Kakuan added two more new pictures. That is the very contribution of Zen to religious consciousness…
These two pictures bring the seeker back to the world, and Kakuan has done a tremendously beautiful thing.
One comes to the marketplace; not only that: one comes with a bottle of wine, drunk – drunk on the Divine – to help others also to be drunk because there are many who are thirsty, there are many who are seeking, there are many who are stumbling on their path, there are many who are in deep darkness. One comes back to the world because of compassion. One helps other travellers to arrive. One has arrived, now one helps others to arrive. One has become Enlightened, now one helps others towards the same goal. And each and everyone is searching for the same goal.” (p. 5)

The last discourse on 10.03.1976, finishes with the words:
“And Kakuan is right: Everyone I look upon becomes Enlightened. If I look at you, you become Enlightened, because for me only Enlightenment exists now.
Whatsoever you are, you will find the world exactly the same. You go on finding in the world, again and again, yourself. The world is a mirror. If you are Enlightened, you are surrounded by Enlightened beings. There is no other way. You are surrounded by an Enlightened universe. The whole existence – the rocks, and the rivers, and the oceans, and the stars – all are Enlightened beings. It depends on you, where you are. You create your world.
If you are miserable, you live in a miserable world. If you are Enlightened, you live in an Enlightened world. If your energy is celebrating within, the Whole becomes a symphony of celebration. You are the world!” (p. 267)

* Yoga. The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 8 of 10. Compiled and edited by Sw Prem Chinmaya. Introduction: Sw Prem Rakesh. Design: Sw Govinddas. Printing: Arun K. Mehta. Vakil & Sons Ltd. Vakils House, 18 Ballard Estate. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1977. First edition. 287 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 550 g. ISBN 0-88050-184-7 (label). Period: 11.04am – 20.04am 1976. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Book & Center List. Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Rajneesh Meditation Centers.
Colophon: “This volume covers sutras 23 to 43 of chapter 3, Vibhuti Pada.”
From front flap: “In this series you find traditional Yoga doing shirshasan, a headstand, as Bhagwan Shree peels away the shells that five thousand years of commentary have built up, and takes you back to the source of true Yoga – back to Patanjali, the master inner scientist, and back to the essence of his sutras: ‘These are the sutras how to drop out of the wheel of life and death. Each sutra has to be understood very deeply. A sutra is a very condensed thing. A sutra is like a seed. You have to accept it deep down in your heart; your heart has to become a soil for it. Then it sprouts, and then the meaning’.
In five discourses Bhagwan Shree indicates through every available means – science, psychology, esoteria, philosophy, poetry, logic, jokes and anecdotes – the inner seed of the sutra and helps the heart open to receive it.
And in the alternate five discourses he answers questions from the live audience ranging from the most detailed queries on inner growth and enlightenment to ‘Bhagwan, do you ever tell lies?’ with the compassion, the humour and the penetrating insight which flow through all the great Masters of this earth.”

Introduction by Sw Prem Rakesh. Excerpts:
“Here is a little anecdote Bhagwan relates:
A madman of the Way called at a shop and asked the businessman, “What makes you sit there day in, day out?
“In order to make profit.”
“What is profit?” asked the madman.
“It is the making of one into two,” said the businessman.
“This is no profit,” the madman said. “Profit is when you can make two into one.”
Bhagwan is the madman and his vision is diametrically opposite to us who are caught in the web of duality, the maya of desire. Our egos seek to divide, to separate, to alienate. In a thousand increasingly subtle ways we seek power, we seek to control others, nature, the process of the universe. The enlightened one has gone beyond the ego and knows the unity, the oneness of all things. The master points the way towards this oneness. What we must do is to make a one hundred and eighty degree turn; stop looking down into the valley and turn towards the highest peak.
Bhagwan Shree is an open secret. Available to anyone with a real longing to know themselves, and yet hidden from most.
In this book Bhagwan makes himself available by reviving the essence of Patanjali. These sutras of Patanjali contain the keys to unlocking the self. Through making himself available, Bhagwan Shree makes the keys of Patanjali once more available. He gives us the keys in a modern form, removing the rust of time that has gathered on them. And, if the truth is to be seen, the sutras themselves do not really contain the keys…
We are blessed beyond words to have in our midst one who holds the keys, the true transmission. As you read on, make yourself available, open, for the flavour of the master. Allow your thirst to bubble up. Acknowledge your hunger and come to the feast. He is waiting, keys in hand. He is the open secret.” (No page number)

Opening discourse by Osho, ‘Secrets of Death and Karma’, on the first morning, 11.04.3.1976. Starting with an anecdote Osho continues:
“Death is of the ego. If the ego exists, death exists. The moment the ego disappears, death disappears. You are not going to die, remember; but if you think that you are, you are going to die. If you think that you are a being, then you are going to die. This false entity of the ego is going to die, but if you think of yourself in terms of nonbeing, in terms of nonego, then there is no death – already you have become deathless. You have always been deathless; now you have recognized the fact. (p. 6)

The last discourse on Patanjali, ‘Loosening the Cause of Bondage’, 19.04.1976, (last one is with Questions and Answers on 20.04), finishes with the words:
“God comes at the moment of absolute, utter sacrifice.
So please don’t start becoming greedy about these things. And I have not given you any details, so even if you become greedy, you cannot do anything. Those details are given in privacy. Those details are given in person-to-person relationship. And there is no need for you to come to me for those details; whenever you are ready, they will be given to you whereever you are. Your readiness is all. If you are ready they will be given to you, and they will be given only in proportion to your readiness so that you cannot harm yourself, you cannot harm others; otherwise man is a very dangerous animal. Remember that danger always.” (p. 253)

* Yoga. The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 9 of 10. Compiled and edited by Sw Prem Chinmaya. Introduction: Ma Ananda Vandana & Sw Anand Subhuti. Design: Sw Govinddas. Printing: Arun K. Mehta. Vakil & Sons Ltd. Vakils House. 18 Ballard Estate. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1978. First edition. 331 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 630 g. ISBN 0-88050-185-5 (label). 5.000 copies. Period: 21.04am – 30.04am 1976. 10 discourses. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Book & Center List. Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Total 6 pages.
Colophon: This volume of ten discourses covers sutras 44 to 56 of “Vibhuti Pada,” chapter 3.”
From back flap and jacket: “Patanjali is drawing a map here of what one may expect to stumble upon on the path towards liberation. But still, it is just a map, a rough sketch. The keys themselves can only be in the hands of one who is himself in liberation, one who is a Master… Bhagwan Shree Rajneesh.
Bhagwan Shree fills in the gaps, plays with us, answers our questions, talks on Patanjali’s Yoga – or Zen or Sufism or Buddha or Christ – just, it seems, as an excuse for us to be in his presence. He talks every day just so that we may be distracted, thrown off-guard. We may be listening to talks on Yoga or this or that, but as he puts it, “I am cooking something else.” He is the message. And the message permeating him, his gestures, his eyes; his message which is the real juice of this book, is love.
For the first time maybe, here is Yoga with love…
This is the last-but-one volume of the discourses of Bhagwan Shree Rajneesh on Yoga. The full set is a ten volume treasure-trove on the science of Yoga – the painstakingly step-by-step system of Patanjali. This volume is based on the last thirteen sutras of Vibhuti Pada, or ‘Power Way’.”

Introductions by Ma Ananda Vandana & Sw Anand Subhuti. Excerpts:
“I sit down at my desk to “work” and the first words of yours I read are: ‘Love makes you a unity. And not a union remember, but a unity. Because in a union those who join together remain separate. In a unity they dissolve, they become one, they melt into each other. First, love gives you an inner unity. Then you start falling in unity with the whole beyond you. Then the drop disappears in the ocean and the ocean disappears into the drop….’
There’s a laugh bursting in my throat and a roaring flood of gratitude drowns my heart, beloved yoga master, the words run out and the joy runs in….” (Vandana)
“So now I think I can see what Bhagwan means when he talks about sudden enlightenment. I used to see enlightenment as a future event, as a matter of working patiently on myself, watching and meditating as more and more pieces of my past gradually fall away until one day….
But now my dream changed my perspective. Now I feel it can happen now this moment, next moment, any moment at all. It is only my own fear that prevents it. I reflect on that fear, and I pray that next time Bhagwan comes for me, in that critical half-moment when all my past throws up its hands in horror, I will take courage to trust that my past is not me, and with a deep sigh of gratitude fall headlong over the cliff.” (Subhuti)

Opening discourse by Osho, ‘Mastery over the Five Elements’, on the first morning, 21.04.1976.
“The yoga system of Patanjali is not a philosophical system. It is empirical. It is a tool to work with. But still it has a philosophy. That too is just to give an intellectual understanding where you are moving, what you are seeking. The philosophy is arbitrary, utilitarian, just to give a comprehensive picture of the territory, you are going to discover; but the philosophy has to be understood.” (p. 5)

The last discourse on Patanjali, ‘Absolute Aloneness: Liberation’, 29.04.1976, (last one is with Questions and Answers on 30.04), finishes with the words:
“Eastern goals reach very much higher than Western goals. In the West heaven seems to be the last thing; not so in the East. Christians, Mohammedans, Jews, for them heaven is the last thing, nothing beyond it. But in the East we have worked more, we have drilled into reality deeper. We have drilled to the very end, when suddenly the drill comes to face the emptiness and nothing can be drilled anymore.
Heaven is a desire, desire of being happy; hell is a fear, fear of being unhappy. Hell is pain accumulated; heaven is pleasure accumulated. But they are not freedom. Freedom is when you are neither in pain nor in pleasure. Freedom is when duality has been dropped. Freedom is when there is no hell and no heaven: kaivalyam. Then one attains to the uttermost purity.
This has been the goal in the East, and I think this has to be the goal of all humanity.” (p. 291)

* Yoga. The Alpha and the Omega. Discourses on the Yoga Sutras of Patanjali. Volume 10 of 10. Editor: Ma Yoga Sudha. Compilation: Ma Deva Bhasha. Introduction: Ma Yoga Sudha. Design: Sw Govinddas, Sw Prem Deekshant & Sw Anand Subhadra. Photographs: Sw Krishna Bharti, Sw Shivamurti & Ma Prem Champa. Assistance: Ma Yoga Virag & Ma Deva Bhasha. Composed by: Beacon Typesetting, Inc. 14626 Titus St. Panorama City, Calif. 91402. Printing: Arun K. Mehta. Vakil & Sons Ltd. Vakils House. 18 Ballard Estate. Bombay 400 038, India. Publisher: Ma Yoga Laxmi. Poona, Rajneesh Foundation, July 1978. First edition. 260 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 540 g. ISBN: 0-88050-186-3 (label). 5.000 copies. Period: 01.05 am – 10.05am 1976. Subject: Yoga. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Rajneesh Meditation Centers.
From colophon: “The sutras in this volume are based on Chapter Four, Kaivala Pada, the verses 1 through 34 of the Yoga Sutras of Patanjali… the omega.”
On back flap: “In this book beginning and end become one; way and goal dissolve one into the other. In the vastness of Bhagwan’s paradox, distinct boundaries soften and dissolve, dualities and distinctions lose meaning. In the love which charges his every word, yoga, union, happens on every level. One feels the light of a new world opening, a world not of ‘either-or’, but of ‘both-and’.
Bhagwan Shree nestles nearer the microphone, lips part and… we are away: transported out of time and space into another dimension. He takes us to mysterious places, forgotten spaces. It is time to feel the breath of life course through the body of yoga.
And it is a supreme delight! The lessons come, the Master takes such pains that we should understand, stretches us a little more with each sound, urges us to expand our narrow limits and challenges our cramped views of ourselves and the world.
As you read, you will find the magic there open again, eternally fresh. The words of the two Masters, Bhagwan Shree and Patanjali, marshmallow into such sweetness. Bhagwqan’s vision shattering through ancient barriers of mind’s logic. Like a celestial music, like harps playing chords of truth, his words find a place deep inside that resounds in sympathy. He will rekindle a flame smothered too long, and you will hear echoes within you of things which you have always known.”
On back jacket: “This is the final volume of Bhagwan Shree Rajneesh’s discourses on the Yoga Sutras of Patanjali, the culmination of talks on yoga begun in 1973. It is based on Patanjali’s last chapter of sutras, Kaivalya Pada.
The word ‘kaivalya’ means: the absolute aloneness, the being fulfilled in oneself: and the word ‘aloneness’ come from the words ‘all’ and ‘one’. All-oneness. The meaning is the same as that of the word ‘yoga’, which means divine union.”

Introduction by Ma Yoga Sudha. Excerpt:
“In Bhagwan’s garden there are many saplings, many flowers stretching their petals to drink in the gift of life. They roll and toss in their slumber, feeling the quickening of wakefulness to the presence in the sky. Bhagwan sits, ever so quietly, within each little growing thing, waiting for the moment when the call of life becomes audible. (That voice is such a silence.) He waits there for understanding to happen, for the quest to begin. And then he takes us.
And he has taken us. We have crossed the desert. Now, the garden… the omega.” (No page number)

Opening discourse by Osho, ‘Dropping the Artificial Mind’, on the first morning, 01.05.1976.
“Man is almost mad – mad because he is seeking something which he has already got; mad because he’s not aware of who he is; mad because he hopes, desires, and then ultimately, feels frustrated. Frustration is bound to be there because you cannot find yourself by seeking; you are already there. The seeking has to stop, the search has to drop: that is the greatest problem to be faced, encountered.
The problem is that you have something and you are seeking it. Now how can you find it? You are too occupied with seeking, and you cannot see the thing that you already have. Unless all seeking stops, you will not be able to see it. Seeking makes your mind focus somewhere in the future, and the thing that you are seeking is already here, now, this very moment. That which you are seeking is hidden in the seeker himself: the seeker is the sought. Hence, so much neurosis, so much madness.” (p. 5)

The very last discourse in the whole series on Patanjali, Kaivalya, on 09.05.1976, (last one is with Questions and Answers on 10.05), finishes with the words:
“The outer Mecca is not the real Mecca. The real Mecca is inside you. You are the temple of God. You are the abode of the ultimate. So the question is not where to find truth, the question is: how have you lost it? The question is not where to go; you are already there – stop going.
Drop from all the paths. All paths are of desire, extensions of desire, projections of desire: going somewhere, going somewhere, always somewhere else, never here.
Seeker, leave all paths, because all paths lead there, and He is here.
Purusartha-sunyanam gunanam pratiprasavah
kaivalyam svarupa-pratisha va citi-sakter iti.” (p. 226)

* Dang Dang Doko Dang. Edited, compiled and designed by Ma Prema Veena. Introduction: Sw Anand Akul. Printer: Printer: B.B. Nadkarni at New Thacker’s Fine Art Press Pvt. Ltd., Mahalaxmi, Bombay 400 011. Paper supplied by Chimanlals. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1977. 278 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 560 g. ISBN 0-88050-042-5 (label). Period: 11.06am – 20.06am 1976. 10 discourses. Subject: Zen. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Rajneesh Meditation Centers. Books by Bhagwan Shree Rajneesh. Translations.
From front flap: “In response to a disciple’s question one morning about who he is, why he is called Bhagwan, and what he is doing here, Bhagwan replied:
‘The word ‘Bhagwan’ is very beautiful – the English word ‘God’ is not as beautiful. ‘Bhagwan’ simply means: the blessed one. I declare myself to be the blessed one, but I declare it only so that you can also gain heart and you can also strive for it, so that my presence can become a dream in you, so that my presence can invoke a journey in you, so that my presence can create a fire in you – a fire that will burn you and through which you will be reborn.'”

Introduction by Sw Anand Akul. Excerpt:
“The ego is an obsolete program in the biocomputer. From the ashes of the ego, scorched in the laser beam of the Master, the phoenix of realisation arises. We become ex-male-chauvinist-pigs, ex-jewish mamas, ex-hysterics, ex-obsessionals, ex-homosexuals, ex-members of the beautiful losers’ club, of the Nasruddin club, of the club of Nasruddin’s ex-wives, jack-of-hearts or enchantresses, devas, prems, anands, yoga or any of the major or minor arcana of Bhagwan’s huge phychodrama, or pranadrama – no longer dupes of maya.
Although Zen is the ‘ultimate flowering of meditation, if, at the end of the Zen journey, love has not flowered, then the whole journey has been futile.’
‘The outer Master is just a provocation for the inner Master to come into full swing.’ Ultimately, however, ‘there is neither outer nor inner Master. It is a tremendous emptiness. Nothing is, or rather, only nothing is. This is transcendence, this is nirvana, enlightenment. Then the freedom is utterly complete because there is no boundary – you are without boundary.’
‘Dang dang doko dang’ is the sound of the gong beaten by the Master. It symbolises the poetic quality special to Zen. It indicates what cannot be expressed.
Says Bhagwan to the monkeys, ‘Whenever you are again becoming victims of theories, dogmas, doctrines, philosophies, say, “Dang dang doko dang”.’
Dang dang doko dang.” (No page number)

Opening discourse by Osho, ‘Never Pretend, Even About Skulls’, on the first morning, 11.05.1976.
“Truth is one, but it can be approached in many ways. Truth is one, but it can be expressed in many ways.
Two ways are very essential; all the ways can be divided into two categories. It will be good to understand that basic polarity.
Either you approach truth through the mind or you approach truth through the heart. So there are two types of religions in the world – both true, both meaningful, but both opposite to each other – the religion of the mind and the religion of the heart.
The religion of the mind believes that you become thoughtless, if the mind is dropped, you attain to truth. The mind is the barrier; the no-mind will be the gate. Buddhism, Jainism, Taoism – these are the religions of the mind. They are religions of deep analysis, religions of deep awareness, religions of enlightenment.
Then there are religions of the heart: Judaism, Christianity, Islam, Hinduism. They believe that the path goes through the heart, that the heart has to be dissolved into the beloved, into the Divine.
The first religions are the religions of meditation. The word ‘meditation’ is not exactly right but there is no other word to translate dhyana into English, because the language has never known a religion of meditation so the word does not exist. All Western languages, in fact, have known only the religion of the heart so they have the perfect word for that path – prayer. But for dhyana they don’t have any word so meditation is the only word that can be used. In fact, dhyana means exactly the opposite; dhyana, means just the contrary. The word ‘meditation’ comes from a Greek root ‘medonai’ which means to think about. The word ‘meditation’ means to think about, and dhyana, which we are translating as meditation, means how not to think about; how to be in a state of no thought; how to come to a point where you are but there is no thinking; a state of no-mind, pure awareness. But meditation is the only word so we will use it.
Zen is the culmination of the Buddhist search…
These coming ten days we will be talking about Zen. But to understand it rightly, you have to understand the opposite also – the opposite becomes a contrast, a background. (p. 3)

The last discourse ‘Dang Dang Doko Dang Doko Dang’, on 19.06.1976, (last one is with Questions and Answers on 20.06), finishes with the words:
“Zen is a way of dissolving philosophical problems, not of solving them. It is a way of getting rid of philosophy because philosophy is a sort of neurosis.” (p. 246)

* The Beloved. Songs of the Baul Mystics. Volume 1 of 2. Editor: Ma Yoga Sudha. Compilation: Ma Deva Bhasha. Preface: Ma Yoga Sudha. Design: Sw Anand Yatri. Photographs: Sw Shivamurti, Ma Prem Champa & Sw Krishna Bharti. Typeset: Beacon Typesetting. 14626 Titus. Panorama City, Calif. 91402. Printing: Arun K. Mehta. Vakil & Sons Ltd. Vakils House, 18 Ballard Estate. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1977. First edition. 213 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 580 g. No ISBN. Period: 21.06am – 30.06am 1976. 10 discourses. Subject: Baul Mystics. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Rajneesh Meditation Centers.
From colophon:”The songs appearing in this book are from the book ‘Songs of the Bards of Bengal’, D. Bettacharya, Grove Press.”
On back flap: “As Bhagwan Shree Rajneesh speaks of the Bauls, they sing again, they dance again. You can hear their laughter amidst the new morning sounds of the birds and trees. You can hear faint echoes of their music as Bhagwan pauses, poised between two moments.
Bhagwan is his own message… ineffable. It’s about what he is. The Bauls provide the content, but he is the gestalt. His sounds are like fresh water born from cool, underground springs of silence. And the taste of this water is love. He speaks in silence, he sits in silence, he lives in silence. He is a connoisseur.
The Beloved is a song that the whole existence is singing with him. It is a cosmic dance, a symphony, a tribute to the gift of life.”

Preface by Ma Yoga Sudha:
“A Baul is a madman, literally, ‘affected by wind’; a poet drunk with being, singing himself to extinction.
Bhagwan Shree Rajneesh is a Baul. He sings life; his soulful murmurings are the essence of song. When you start to hear that all-pervading song, listening to him speak is no different than listening to a bird twitter, or perhaps, no different than becoming affected by wind.
To row in love for him is to grow in love for oneself, for he is but a cool, clear, still pool; only a reflection. Learning with him is raw, alive, momentous. Every new ‘aha’ is yet another of life’s challenges to go beyond that too.
Near him, the negative becomes positive… and it is because of love. He is absurd, playful, roguish – and he loves and loves and loves. His compassion is a hint of how we would see ourselves – if we could but see.
And it is difficult to see beyond what one is, so it is difficult to believe that such a man can exist. Yet, he’s here, a challenge for us who look upon him to seek, to snoop, to light the house with consciousness.
Through The Beloved you may catch a whiff of him now and again, in spaces between the lines, singing his song. And the Beloved is not an object that one loves. One can feel it: to Bhagwan, there is nothing that is not Beloved.” (No page number)

Opening discourse by Osho, ‘Submission is the Secret of Knowledge’, on the first morning, 21.06.1976.
“I’m tremendously happy to introduce you to the world of the Bauls. I hope you will be nourished by it, enriched by it. It is a very bizarre world, eccentric, insane. It has to be so. It is fortunate but is has to be so, because the world of the so-called sane people is so insane that if you really want to be sane in it you will have to be insane. You will have to choose a path of your own. It is going to be diametrically opposite to the ordinary path of the world.
The Bauls are called Bauls because they are mad people. The word ‘Baul’ comes from the Sanskrit root vatul. It means: mad, affected by wind. The Baul belongs to no religion. He is neither Hindu nor Mohammedan nor Christian nor Buddhist. He is a simple human being. His rebellion is total. He does not belong to anybody; he only belongs to himself. He lives in a no man’s land: no country is his, no religion is his, no scripture is his. His rebellion goes even deeper than the rebellion of the Zen Masters – because at least formally, they belong to Buddhism; at least formally, they worship Buddha. Formally they have scriptures – scriptures denouncing scriptures, of course – but still they have. At least they have a few scriptures to burn.
Bauls have nothing – no scripture, not even to burn; no church, no temple, no mosque – nothing whatsoever. A Baul is a man always on the road. He has no house, no abode. God is his only abode, and the whole sky is his shelter. He possesses nothing except a poor man’s quilt, a small, hand-made one-stringed instrument called aektara, and a small drum, a kettle-drum. That’s all that he possesses. He possesses only musical instrument and a drum. He plays with one hand on the instrument and he goes on beating the drum with the other. The drum hangs by the side of his body, and he dances. That is all of his religion. Dance is his religion; singing is his religion.” (p. 3)

The last discourse ‘It is Always God Who Loves’, on 29.06.1976, (last one is with Questions and Answers on 30.06), finishes with the words:
“I am reminded of a saying of Browning. He used to say, “The life process is to rise on the stepping-stones of your dead selves to higher things.”
… the life process is to rise on the stepping-stones of our dead selves to higher things…
Logic belongs to the past; love belongs to the future. Logic is just moving in the old circle again and again and again. Love moves into new territory. Being yourself is never static, being in love is also never static. It is always ecstatic – not static but ecstatic: out of stasis, out of standing still.
Be moving. One never arrives, though one is always arriving.” (p. 276)

* The Beloved. Songs of the Baul Mystics. Volume 2 of 2. Editor: Ma Yoga Sudha. Compilation: Ma Deva Bhasha. Introduction: Sw Chaitanya Kabir. Design: Sw Anand Yatri & Sw Anand Subhadra. Photographs: Ma Yoga Vivek, Sw Shivamurti & Sw Krishna Bharti. Photosetting: Spads Phototypesetting Industries (P) Ltd., 101A, Poonam Chambers, Dr. Annie Besant Road, Worli. Bombay 400 018. Printing: Spads Phototypesetting Industries (P) Ltd., at Rite-Print-Pak, Senapati Bapat Margh. Bombay 4000 013. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1978. First edition. 272 pages. Illustrated. Hardcover. Size: 22 x 14,5 cm. Weight: 580 g. No ISBN. 5000 copies. Period: 01.07am – 10.07am 1976. 10 discourses. Subject: Baul Mystics. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign editions. Translations. Rajneesh Meditation Centers.
From colophon:”The songs in this book are taken from Songs of the Bards of Bengal, D. Bettacharya, Grove Press.”
All discourses available on audio. The last one, ‘Love is Death’ with Questions and Answers on 10.07 is also available on video.

Introduction by Sw Chaitanya Kabir. Excerpts:
“The first encounter was at an open-air meditation. Not understanding his discourse, we laughed and told jokes about him and his strange new dynamic meditation. There were middle-aged housewives screaming, dancing chaotically, trying to go into total catharsis. His first disciples were there, a few mad explosions in orange. He was there, his gentle voice encouraging, seducing, soothing, loving. I refused to see him…
The second encounter was on the train next day, reading a book of his letters: feeling and centering after each – what clarity, what power!…
The third encounter was a month later: a sunny afternoon in the front room of his apartment. His friends and disciples talking joyously, a rare natural lightness in the air…Now I relax in front of him after five years coming closer… (No page number)

Opening discourse by Osho, ‘The Roots and the Flowers Are One’, on the first morning, 01.07.1976.
“Humanity is split. The very human mind is split because of two extremist life philosophies. Both are exaggerations; both are logical extremes.
One is what people call the philosophy of ‘eat, drink and be merry’, the materialist standpoint that life is just an accident. It is not going anywhere. There is no meaning in it, no significance, no coherence. You are not preparing for something. Nothing is going to happen, so you are left in the moment; make the most of it. Death is going to destroy utterly, nothing will survive, so don’t be bothered about the other shore. Don’t think in terms of goals. Don’t think that God, truth, liberation, moksha, nirvana, have to be achieved. These are all just illusions; they don’t exist – empty, dreams of the human mind. They are not substantial, so squeeze out of the moment whatsoever you can. But there is no undercurrent of meaning in life. Life is accidental: you are not created for any purpose.
Many live that way and miss much – because there is purpose, because life is not an accident, because there is a running thread in each moment of eternity, because life is an unfoldment. Something is going to happen. The future is not barren, it is going to be creative. Preparation is needed so that you can unfold, so that your seed can become manifested, so that your essence is achieved, so you can know who you are and what this existence is.” (p. 3)

The last discourse, ‘Be the Formless in You’, on 09.07.1976, (last one is with Questions and Answers on 10.07), finishes with the words:
“It happens in love. Two lovers sitting are not two – something between them has fallen, disappeared. Barriers gone, they are overlapping. It happens accidentally also, but if you understand it you can, by and by, allow it to grow in you. That’s all that religion is about.” (p. 238)

* A Sudden Clach of Thunder. Talks on Zen Stories and Answered Questions. Compilation and Editing: Ma Yoga Anurag. Introduction: Sw Anand Santosh. Design: Sw Anand Yatri. Printing: K.P. Puthran at the Tata Press Ltd., 414, Veer Savarkar Marg, Prabhadevi. Bombay 400 070. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1977. First Edition. 271 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 550 g. ISBN 0-88050-135-9 (label). Period: 11.08am – 20.08am 1976. 10 discourses. Subject: Zen. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Rajneesh Meditation Centres. Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations.
In colophon: “Acknowledgement is given to the following for the stories reproduced in this book:
ZEN BUDDHISM – Peter Pauper Press
ZEN: POEMS, PRAYERS, SERMONS, ANECDOTES, INTERVIEWS – ed. Lucien Stryk and Takashi Ikemoto – Anchor Printed in India.”
On back jacket: “Bhagwan Shree Rajneesh has the aura of one who has reached the culmination of human evolution – such grace, such clarity, such vital presence! None but such a one is really capable of shaking the foundations of the long sleep through which we snore our lives away. A faint glimmer of another reality becomes visible and possible through him. By allowing his words to thunder in our hearts, the eyes stare wide, and see!… the lightning.”

Introduction by Sw Anand Santosh. Excerpts:
“You are in a position to savour slowly each fragrance of this book. Do so. Enjoy its simplicity, its profundity, its directness. And remember that regardless of how heady these fragrances are, their source is infinitely more intriguing, more alive, more beautiful, more sensuous, more inspiring.
The source of these fragrances is Bhagwan Shree Rajneesh…
In this book this living master recreates all of the Truth and Beauty of the old Zen masters. But he does it in such a way that today’s seeker immediately recognizes the timelessness and infinites of Truth.
Each chapter is a direct transcription of one of Bhagwan’s morning talks here at the Poona ashram. Five chapters are concerned with the restoration and renovation of some especially beautiful Zen bridges to Truth. In the other five chapters he answers disciples’ questions, either about the Zen approach or about their spiritual growth in general.
Although this book quivers with the fragrances of life and truth, it remains nevertheless a book. And as a mirror is not the mountain it reflects – this book can only reflect in an insufficient way the beauty, the love, the knowing emptiness of Bhagwan Shree Rajneesh.” (No page number)

Opening discourse by Osho, ‘A Sudden Clash of Thunder’, on the first morning, 11.08.1976.
“Truth is. It simply is. Nothing can be said about it. And all that can be said about it will falsify it.
There is no need for any explanation. Unexplained, utterly immediate, truth is. It surrounds you. It is within you, without you. There is no need to come to any conclusion about it. It is already concluded! You are in it. You cannot be without it. There is no way to lose it. There is no way to become distracted from it. You may be fast asleep, unaware, but still you are in it.
So those who know truth know well that philosophy is not going to help. The more you try to know about truth, the more you become asleep. The very effort to know leads you astray. Truth can be felt but cannot be known. When I say it can be felt, I mean you can be present to it, it can be present to you. There is a possibility of a meeting. There is a possibility of becoming one with it. But there is no way to know it.” (p. 3)

The last discourse ‘Laugh Your Way to God!’, on 19.08.1976, (last one is with Questions and Answers on 20.08), finishes with the words:
“The Zen concept of renunciation is my concept of renunciation also. But it is difficult because the world has been condemned so much that it has become almost unconscious; it has become habitual to think in terms of condemnation. If somebody says you are worldly, you feel hurt, insulted. When you want to condemn somebody, you call him worldly – you have condemned him.
There is nothing wrong in being worldly. Be worldly, and yet remain unworldly – that is the very art, the art of living between two opposites, balancing oneself between two opposites. It is a very narrow path, like a razor’s edge – but this is the only path. If you miss this balance, you miss truth.
“Then,” asked the other, “what is the
actualization of Zen?” At once the Happy
Chinaman swung the sack over his shoulder
and continued on his way.
Remain herenow in this world, and continue on your way, and continue with deep laughter in your being. Dance your way to God! Laugh your way to God! Sing your way to God!” (p. 240)

* The Discipline of Transcendence. Discourses on the Forty-Two Sutras of Buddha. Volume 1 of 4. Editors: Ma Ananda Vandana. Ma Prem Pankaja. Introduction: Ma Prem Mangla. Compilation: Ma Yoga Rabiya. Introduction: Ma Prem Mangla. Preface. Design: Sw Govinddas. Sw Deva Shraddhan. Coordination: Ma Yoga Pratima. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1978. First Edition. 311 pages. Illustrated with colour photo of Osho facing title page. Hardcover. Size: 22×14,5 cm. Weight: 620 g. ISBN 0-88050-045-X (label). 5.000 copies. Period: 21.08am – 30.08am 1976. 10 discourses. Subject: Buddha. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centers.
Double page photos from Chuang Tzu Auditorium tinted in light greyish green on inside front and back cover.
In Contents, Prelude and Introduction are referred to in reverse order.
On back jacket: “From The Indian Express on Bhagwan Shree Rajneesh. “… Rajneesh has been speaking ceaselessly for over a decade. Basically he speaks of the beyond, the believer’s source of life-energy, manifesting itself in all creation. But even in worldly affairs there is hardly anything under the sun which has escaped his sharp eye. He is extraordinarily profound and his comprehension is all-pervasive. This cannot come from sheer erudition which he, even otherwise, denounces. He must have drunk deep of the fountain of life which lies beyond time, for time is merely a relative and therefore minor adjunct of the totality of existence!”
On back flap: “This book is a gift to the world – a gift from Gautama the Buddha. And the bearer of the gift is Bhagwan Shree Rajneesh. Two thousand five hundred years have past since Buddha walked on the earth and spoke the sutras around which these ten lectures are woven, but Buddhas exist in no-time – and Bhagwan Shree Rajneesh is another Buddha, or the same Buddha in another form, come back to speak the words again with all the fresh nuances and understandings that are needed for our mind.
The discipline that he speaks of, the discipline of Buddha, is the discipline of transcendence. The sutras are seeds, threads, that contain the message of the beyond – the beyond everything – and how to fly there. This is not an austerity trip, but the ultimate in freedom.
Bhagwan Shree is a master, as was Buddha, and, like Buddha, he is indicating the path to all people from wherever, through his words on Jesus, Lao Tzu, Heraclitus, Zen, Tantra, Sufism, Hassidism, Tao, Yoga, and through the meditations, growth groups and activities that happen in his ashram around him… and through his simple being.
His words on Buddha are of the highest – ‘his luminosity is superb, his being has no comparison’ – and many are here who are singing and celebrating the same of Bhagwan.
Welcome back Buddha… and thank you for the gift.”

Introduction by Ma Prem Mangla. Excerpts:
“Some three months later, physically worn down by roughing it through Indian villages, mentally and spiritually exhausted from trying to handle an alive, noisy world with a being that wanted only peace and quiet, I arrived in Poona. I’d heard of this Bhagwan Shree Rajneesh from other travellers. I wanted to see what it was all about from myself.
At first I wasn’t impressed. It was all too western, too speedy, too frivolous, too alive. People were dancing, singing, making music, being in love. I still didn’t want to believe the spiritual path could be like this. Two days later I was in bed with hepatitis. It was a month before I had my first darshan and sat face-to-face with Bhagwan. He talked to me about Vipassana meditation; how it was beautiful but that Buddha had designed it for people who lived two-and-a-half thousand years ago; a different age, a different mind. He explained that usually a certain internal clearing must happen before the same thing could be done by the western mind.
I knew he was right; I knew he could see where I was, what was happening to me, what I needed. That night I took sannyas – a new name, a mala, orange clothes – a whole new trip.
Many things would happen, he said. And they did; at an amazing rate with amazing intensity. But it wasn’t for another eight months, till this lecture series on Buddha, that something finally clicked. I realised that this trip was the last one – the search was over. I didn’t know where I was going, just that this trip would take me there. I found an inner peace, not a borrowed space, but my own, to take me with me everywhere, all the time.
As I listened to Bhagwan I knew he was talking to me. There were several hundred of us present, but he was talking directly to me, answering all my unspoken questions, explaining things in a language I could understand. He wasn’t talking about Buddha – he was Buddha; not a dead religion – an alive understanding that was there for me to share, to be part of…
It was an approach I could understand, could accept. It was an invitation to experience for myself, and through this experience I felt something of what Buddha was about. I fell in love with him, and I fell in love with Bhagwan. Since then, slowly, inevitably it seems, I fall in love with life itself. I discovered that religion isn’t ‘sitting on my backside with my eyes closed’. It is living, celebrating, enjoying, being alive. Maybe ‘The Discipline of Transcendence’ is the key to turn you on to this magic world.” (No page number)

Preface:
“The discourses reproduced in this book, the first of a series of four on the Buddha’s ‘The Sutra of Forty-two Chapters’, were given at the Shree Rajneesh Ashram, Poona, from 21st August to 30th August 1976.
Bhagwan Shree talks of the origins of this buddhist sura: ‘This sutra, “The Sutra of Forty-two Chapters”, has never existed in India. It never existed in Sanskrit or Pali. This sutra existed only in Chinese.
A certain emperor Ming of the Han dynasty, AD 67, invited a few buddhist masters to China to bring the message of Buddha there. Nobody knows the names of those buddhist masters, but a group went to China. And the emperor wanted a small anthology of buddhist sayings as a first introduction to the Chinese people.
Buddhist scriptures are very big, the biggest literature is in itself a world – thousands of scriptures exist and they go into very great detail, because Buddha believes in logical analysis. He goes to the very root of everything. His analysis is profound and perfect, so he goes into very deep details.
It was very difficult. What to translate in a totally new country where nothing like Buddha has ever existed? So these buddhist masters composed a small anthology of forty-two chapters. They collected sayings from here and there, from this scripture and from that, from this sermon and from that.
In the beginning of this century scholars used to think that the original must have existed in Sanskrit or Pali, then it disappeared, was lost, and this sutra in the Chinese is a translation. That is absolutely wrong. This sutra never existed in India. As it is, it never existed. Of course, each saying comes from Buddha, but the whole work is a new work, a new anthology. So you have to remember that.
And that’s why I have chosen it as a first introduction for you to the Buddha’s world. It is very simple. It contains all in a very simple way. It is very direct. It is in essence the whole message, but very short, not very long and lengthy as other buddhist scriptures are.” (No page number)

Opening discourse by Osho, ‘The Most Excellent Way’, on the first morning, 21.08.1976.
“Gautam Buddha is like the highest peak of the Himalayas, like Gourishanker… one of the purest beings, one of the most virgin souls, one of the highest rare phenomena on this earth. The rarity is that Buddha is the scientist of the inner world – scientist of religion. That is a rare combination. To be religious is simple, to be a scientist is simple – but to combine, synthesize these two polarities is incredible. It is unbelievable, but it has happened.
Buddha is the richest human being who has ever lived; rich in the sense that all the dimensions of life are fulfilled in him. He is not one-dimensional.” (p. 6)

The last discourse ‘The Truth Beyond Magic’, on 29.08.1976, (last one is with Questions and Answers on 30.08), finishes with the words:
“The more you travel on the inner path, the more higher peaks become available to you. Never rest content unless you have reached to the very last, the uttermost. And the uttermost is beyondness – where nothing exists or only pure existence remains.
That purity is the goal and in that purity you become one. Until that purity is achieved, somehow duality goes on – first in a gross way, then in a subtle way, then in a very very subtle way. First in the conscious, then in the unconscious, but it goes on; then even in the superconscious it persists – it goes on making shadows.
So remember it, the goal is to disappear completely. The goal is to transcend all duality, all definition. The goal is to become one with the whole.” (p. 272)

* The Discipline of Transcendence. Discourses on the Forty-Two Sutras of Buddha. Volume 2 of 4. Compilation and Editing: Ma Yoga Pratima. Introduction: Sw Prem Samarpan. Design: Sw Govinddas. Phototypesetting: Ravi and Ashok Enterprises. Poona. Processing: Bindoo Rekha, Kushal House. Prabhadevi, Bombay. Printing: Taraporevala Publishng Industries Pvt. Ltd. Bombay 400018. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1978. First Edition. 335 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 630 g. No ISBN. 5.000 copies. Period: 31.08am – 10.09am 1976. 11 discourses. Subject: Buddha. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centers.
In colophon: “The sutras in this book were taken from ‘Sermons of a Buddhist Abbot’ by Rev. Soyen Shaku, translated by D.T. Suzuki.”
Double page yellow tinted photos from Chuang Tzu Auditorium on inner front and back cover.
On front flap: “I had many questions to ask, many doubts to resolve, many reservations to overcome; but, having listened to Bhagwan’s incomparable discourses, all uncertainties have vanished.
It is early morning in Poona; the sky is clear blue and the air cool and fresh before the warmth of the coming day.
Through the busy crowds of this Indian city come a remarkable cross-section of the people of our planet: they are of every nationality, colour and creed, and they are coming to sit at his feet and listen to his morning discourse. Their time is infinitely precious, something to be remembered and treasured for the rest of their lives: for all of them Bhagwan is the end of the rainbow.
In a silence broken only by a bird song, with the sunshine filtering through the leaves, those who have come to listen to Bhagwan sit quietly and wait. A deep hush settles and the effect is truly magical. Finally, the Master himself appears, simply dressed in a white robe.
My initial impression was of a man in the prime of life, a gentle and compassionate human being, perfectly balanced. A man of complete integrity.”
Continued on back flap:
“Every morning Bhagwan speaks without a script. He is without question, the most inspired, the most literate and the most profoundly informed speaker I have ever heard anywhere. Everything in his philosophy of life had the unmistakable ring of truth: a new experience.
At the end of that first discourse, after Bhagwan had risen and moved quietly out, the thought, impossible to deny, rose into my mind: this is how it was in Galilee. In a world where so many are disillusioned with every kind of political system, where so many churches are empty and bitterly divided against each other, here is a living Master with a message of unity for us all.
Bhagwan speaks, very movingly, of reaching, at the highest level of human existence, something which is “a fragrance and a benediction”: to those who make the pilgrimage to India to see and hear him, he is himself that fragrance and that benediction.” – Jean Lyell: “Who is Bhagwan?” in “Vogue”.

Introduction by Sw Prem Samarpan. Excerpts:
“And every morning there are lectures. One month English, one month Hindi. A few hundred people listening to him talk. More people coming all the time. Using the methods that are needed for our times, occupying our minds with words – for how we all love words – with the possibility that just once we may transcend the words and fall into the silence beyond them. As we sit there and listen, there are images of all the people who sat with Buddha and with Jesus, with all the masters of our history, many unknown to us. And he says we have all been with masters, great teachers, before, many times. And missed many times. And here we all are again. Yes, again. We have been given another chance. We are the fortunate few. Another chance to listen to Buddha. For, when Bhagwan talks about Buddha he is Buddha.
Here is the fragrance. Read and enjoy these lectures as you would listen to a piece of music. Let Bhagwan do the work. Let Buddha be brought back to life. He is here in these lectures. Come and see. It is a joy.” (No page number)

Opening discourse by Osho, ‘The Challenge of the Buddha’, on the first morning, 31.08.1976.
“Life is not a bed of roses. It is difficult, it is complex. It is very rare to be alive in the true sense of the word. To be born is one thing; to be alive, quite another. To be born is to be just biologically here; to be alive is a totally different dimension – the dimension of spirituality.
Unless a man is spiritual he is not alive yet. But to move from the biological realm to the spiritual realm is very difficult, arduous. It is the greatest challenge there is. It is the greatest quantum leap – from the body to the soul, from the material to the immaterial, from the visible to the invisible, from time to timelessness, from out to in. It is arduous.” (p. 3)

The last discourse, ‘Spiritual Enlightenment’, on 10.09.1976, finishes with the words:
“The word nirvana is beautiful. It means ‘blowing out a flame’. There is a lamp, you go and blow the flame of the lamp. Then Buddha says, ‘Do you ask where the flame has gone now? Can anybody answer where the flame has gone now?’ Buddha says it has simply disappeared into infinity. It has not gone anywhere, it has gone everywhere. It has not gone to a particular address, it has become universal.
Blowing out a flame is the meaning of the word nirvana. And Buddha says when you blow out your ego, the flame of the ego, only pure space is left. Then you are nobody in particular, you are everybody. Then you are universal. Then you are this vast benediction, this bliss, this beatitude. Then you are IT.” (p. 324)

* The Art of Dying. Talks on Hasidism. Compilation and Editing: Ma Prem Veena. Introduction: Sw Anand Devesh. Ma Prema Veena. Design: Sw Prem Deekshant. Phototypesetting: Ravi and Ashok Enterprises, Poona. Processing: Bindoo Rekha, Kushai House. Prabhadevi, Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1978. First Edition. 271 pages. Illustrated. Size: 22×14,5 cm. Weight: 580 g. No ISBN. 5.000 copies. Period: 11.10am – 20.10am 1976. 10 discourses. Subject: Hasidism. Questions and Answers. Place: Chuang Tzu Auditorium, Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centers.

Introduction by Sw Anand Devesh and Ma Prema Veena. Excerpts:
“These are ten of the daily discourses of Bhagwan Shree Rajneesh, given at his ashram in Poona. Five are based on Hasidic stories, five are his answers to questions put by his followers.
Bhagwan’s discourses switch monthly from religion to religion, mystic to mystic: from Sufism to Tao, from Buddha to Heraclitus, Jainism to Hasidism, Jesus to Chuang Tzu. He is at home in all these traditions, since he is standing at the point where they all converge. This month he is wearing his rabbi’s hat. I once heard him say to an American boy nervous of joining his parents in Israel and of what they would say to his acquisition of an Indian guru: “Tell them I am an old Jew!” At that moment, with his gleeful laughter and the boy’s relief, it was entirely credible…
He gave us a similar sort of joyful shock when the death of one of his sannyasins occurred here in Poona last year. She was a singing, laughing, dancing person and at her death we sang and laughed and danced. By the river, under the stars, the flames from the wood pyre burning her physical body reflected the flame-coloured robes of the crowd encircling her, and the energy arose in one great, amazing, celestial fireworks display.
For the first time for all of us we saw death perhaps a little as Bhagwan sees it – death, a time for celebration!” (No page number)

Opening discourse by Osho, ‘The Art of Dying’, on the first morning, 11.10.1976.
“Life is in living. It is not a thing, it is a process. There is no way to attain to life except by living it, except by being alive, by flowing, streaming with it. If you are seeking the meaning of life in some dogma, in some philosophy, in some theology, that is the sure way to miss life and meaning both.
Life is somewhere waiting for you, it is happening in you. It is not in the future as a goal to be arrived at, it is herenow, this very moment – in your breathing, circulating in your blood, beating in your heart. Whatsoever you are is your life, and if you start seeking meaning somewhere else, you will miss it. Man has done that for centuries.
Concepts have become very important, explanations have become very important – and the real has been completely forgotten. We don’t look to that which is already here, we want rationalisations.” (p. 3)

The last discourse ‘I See What I Need to See’, on 19.10.1976, (last one is with Questions and Answers on 20.10), finishes with the words:
“And if you are my sannyasins, who don’t belong to the East or to the West, then drop all duality, be non-dual. Drop all division. Just be individual. If you belong to me then you belong to the transcendental. That is the whole meaning of being initiated by me. I bring you the transcendental, I bring you the ultimate, I bring you that which cannot be seen on the outside, that which cannot be seen on the inside – but you can become that because you are already that.” (p. 235)

* The Discipline of Transcendence. Discourses on the 42 Sutras of Buddha. Volume 3 of 4. Compiling and Editing: Ma Yoga Anurag. Introduction: Sw Prem Rishi. Design: Sw Govinddas. Photosetting: Ravi & Ashok Enterprises. Yerwada, Poona 411066. Printing: Taraporevala Publishing Industries Pvt. Ltd. Coordination: Ma Yoga Pratima. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1978. First Edition. 310 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 610 g. ISBN 0-88050-047-6 (label). 5.000 copies. Period: 21.10am – 30.10am 1976. 10 discourses. Subject: Buddha. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centers.
In colophon: “Acknowledgement is given to ‘Sermons of a Buddhist Abbot’ by Rev. Soyen Shaku, translated by Daisetz Teitard Suzuki for the sutras given in this book.”
Double page with reddish tinted photos of Osho on podium in Buddha Hall on inside front and back cover.
Quotes by Osho on both flaps. From back flap:
“Hinayana works at the sex centre, Mahayana works at the heart centre – it is loving effort. One has to love unconditionally, but now love has no sexuality in it – it is very cool, tranquil, balanced.
Then the third and final stage is Vajrayana – the diamond teaching – it is Buddhist Tantra. Hinayana turns you from looking outside, Mahayana makes you more alert and aware, fills your inner chamber with more light so that you can see the inner woman and the inner man, and Vajrayana makes it possible for you to have an inner orgasm with your man inside or your woman inside. That inner orgasm will satisfy you – nothing else. These three steps are of tremendous meaning.
This is the meaning of the name that I have given to these talks on the Forty-Two Chapters – The Discipline of Transcendence. It starts with the great discipline of Hinayana, then goes on to the relaxed discipline of Mahayana, then the no-discipline of Vajrayana. But one has to begin from the beginning: one has to start by sowing the seeds, then comes the tree, and then the flowering.”

Introduction by Sw Prem Rishi:
“Look into the diamond, facet on facet; watch light sparkle
from the rocky stream; hear rain drum on the tin roof;
feel the faint shower drift the meadow; fall into the
patterns of the cedar of Lebanon.
The empty blue with a whisp of white rolls grey and barks
thunder.
Everywhere the transient dance; everywhere cavernous
silence. Baby soft cool and prickling heat. The taut
springs and the elastic spent.
Everywhere Buddha, everywhere Bhagwan.
What is the Buddha? – three pounds of flax.
What is Bhagwan? – chocolate ice-cream.
The movie, the screen, the projector, the projectionist,
where is the difference? Light weaves in the drifting dust.
This book is not about Buddha.
Three hundred frames of truth per page, and the space between.
Here is a photograph of footprints on the beach, washed out
by old sea.
By presence he conveys the mysterious, and the beat of the
ordinary.
Here rigorous logic and jokes make love.
Ordinary facts transform into visions of transcendence, but
both are here and equal together. Both are seen and felt and loved together.
Be with Bhagwan in his caress: the Buddha
caressed by Bhagwan. Be Bhagwan. Love.”
(No page number)

Opening discourse by Osho, ‘You are Always on the Funeral Pyre’, on the first morning, 21.10.1976.
“The way of the Buddha is not a religion in the ordinary sense of the term, because it has no belief-system, no dogma, no scripture. It does not believe in God, it does not believe in the soul, it does not believe in any state of moksha. It is a tremendous unbelief – and yet it is a religion.
It is unique. Nothing has ever happened before like that in the history of human consciousness, and nothing afterwards. Buddha remains utterly unique, incomparable.
He says that God is nothing but a search for security, a search for safety, a search for shelter. You believe in God, not because God is there; you believe in God because you feel helpless without that belief. Even if there is no God, you will go on inventing. The temptation comes from your weakness. It is a projection.
Man feels very limited, very helpless, almost a victim of circumstances – not knowing from where he comes and not knowing where he is going, not knowing why he is here. If there is no God it is very difficult for ordinary man to have any meaning in life. The ordinary mind will go berserk without God.” (p. 7)

The last discourse ‘Away With the Passions!’, on 29.10.1976, (last one is with Questions and Answers on 30.10), finishes with the words:
“Buddha’s sutras are only for those who are really intelligent people and who really want to get out of the misery that they have created around themselves. It is only for those who are really fed up with misery and are ready to get out of the trap.
It is up to you, it depends on you. You have created it! Once you understand how you have created it, it will disappear – because then you will not be able to create it any more.” (p. 272)

* The Discipline of Transcendence. Discourses on the 42 Sutras of Buddha. Volume 4 of 4. Editing: Ma Yoga Sudha. Compilation: Ma Deva Bhasha. Introduction: Sw Anand Veetmoha. Design: Sw Premdharma. Ma Prem Tushita. Photography: Sw Krishna Bharti. Ma Prem Champa. Phototypesetting: Spade Phototypesetting Industries (P) Ltd. Bombay. Printing: K.L. Bhargave & Co. Photo Offset Printers. Bombay. Coordination: Ma Yoga Pratima. Publishing: Ma Yoga Laxmi. Rajneesh Foundation, Poona, 1978. First Edition. 367 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 690 g. No ISBN. Period: 31.10am – 10.11am 1976. 11 discourses. Subject: Buddha. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centers.
In colophon: “Acknowledgement is given for the use of ‘Sermons of a Buddhist Abbot’ by the Rt. Rev. Soyen Shaku, translated by D.T. Suzuki for the sutras quoted in this book.”
Typesetting in brownish font.
On front flap: “Attention all Dharma bums! For the first time in your life here is a miraculous opportunity to really see for yourselves what Gautama the Buddha really meant.
Reading this book is a purification in itself. Bhagwan’s natural, relaxed form of cosmic gossip may surprise some of you, especially those already familiar with existing dry, traditional Buddhist texts. Here your old, critical mental faculties will drop effortlessly away as you go deep into this priceless treasure of Dharma. As you find yourself falling in love with Bhagwan, insight comes to you as a benediction that is your birthright.
The title of this book is very beautiful, but understand well what it means. Bhagwan says: ‘The whole goal of discipline is to come to a point where discipline can be dropped. The whole goal of religious practice, sadhana, is to come to a point when all sadhana can be dropped and you can be simply spontaneous. Then you have flowered.’ Ma Prem Pradeepa.
“…a radical challenge to all existing systems of the world, whether political, ideological or spiritual.” ESOTERA, Germany, October 1978.
“Rajneesh is currently drawing European seekers to India as much as Ramana did in the twenties… Down to earth, practical and free of pseudopiety, his insights come across effortlessly, often in rakish metaphor. EVENING NEWS.”

Introduction by Sw Anand Veetmoha:
“This book is not about the life of Buddha; nor is it about the person or mind of Buddha. It is not a commentary on buddhist scriptures; nor a collection of thoughts on the sayings of Buddha. It is not about buddhahood; in fact it is not about buddhism at all.
And though every other chapter begins with the words of Buddha and you will also read of Lao Tzu, Christ, Krishna, Mahavir and Mohammed, this is not a book of comparative religion; it is not about religion at all.
Bhagwan Shree Rajneesh doesn’t talk about the scriptures and their authors in the manner of a commentator attempting to analyse their meaning and make the message more understandable and accessible. If he mentions them it is as one who is looking at the view from the same side of the fence; and any description of that view, any communication at all that reaches us on this side of the fence, is scripture itself.
This book is scripture, but not a dead scripture from another age, surrounded by centuries of misinterpretation and prejudice. It is a scripture for our age and its impact is immediate and powerful. It speaks to those who are living with today’s versions of the age-old questions: the difference between male and female energies, the greed for spiritual adventure and experiment, the inhibiting effect of contemporary education and society, the preoccupation with sex, the loss of identity and the need for self-expression.
But this book is only scripture in writing, and not the living truth. To find and experience that you must travel here to his ashram, where Bhagwan Shree Rajneesh lives and talks to us every morning, in the spiritual company of all the other enlightened ones, all the other Buddhas, about the incredibly beautiful view of the world from their side of the fence, timelessly urging and beckoning us to join them.” (No page number)

Opening discourse by Osho, ‘The Eightfold Way’, on the first morning, 31.10.1976.
“Gautama the Buddha has no leaning towards abstraction, philosophy or metaphysics. He’s very practical, down-to-earth practical. He’s very scientific. His approach is not that of a thinker; the approach is existential. When he attained and became a Buddha, it is said that the God of the Gods, Brahma, came to him and asked him, “Who is your witness? You declare that you have become a Buddha, but who is your witness?” Buddha laughed, touched the earth with his hand, and said, “This earth, this solid earth is my witness.” (p. 5)

The last discourse, ‘Collecting Pebbles on the Seashore of Life’, on 10.11.1976 finishes with the words:
“Now, there are two types of Masters in the world. The first type I call the teacher. He teaches you things: disciplines, virtue, character, but next day you forget. Again he teaches you the same, and next day you forget again. The second I call the Master. He does not teach you virtue, he does not teach you character, he does not teach you ordinary humility, humbleness, poverty – no. He bores a hole into your being so that light can penetrate, and you can see yourself. He tries to make you aware, full of light. That’s the real Master. In the East we call him satguru, the right Master. Teachers are many; satgurus are very few and far between. Remember this distinction.
If you are with a teacher you may become a good man, but you cannot become enlightened. And your goodness will always remain a volcano; it can erupt any moment. If you are with a teacher he will teach you outward things – how to discipline yourself, how to be good, how to be a servant, how to serve people, how to be non-violent, how to be loving, kind, compassionate. He will teach you a thousand and one things.
If you come to a Master, he teaches only one thing – that is: how to become aware, how to bore a hole into your being so light can enter into your imprisonment. And in that light, everything starts happening of its own accord.
And when things happen of their own accord, they have a beauty to them. Then there is great benediction.” (p. 356)

* Ecstasy. The Forgotten Language. Discourses on Songs of Kabir. Editor: Sw Prem Chinmaya. Introduction: Ma Yoga Prem. Design: Sw Prem Deekshant. Photography: Sw Krishna Bharti. Sw Shivamurti. Phototypesetting: Spads Phototype Setting Industries (P) Ltd. 101 A Poonam Chambers, Dr. A. Besant Road, Worli, Bombay 400 018. Printing: Spads phototype Setting Industries (P) Ltd. at Army & Navy Press. Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1978. First Edition. 314 pages. Illustrated. Hardcover. No ISBN. 5000 copies. Period: 11.12am – 20.12.am 1976. 10 discourses. Subject: Kabir. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centers.
After the Introduction: “We gratefully acknowledge the use of ‘One Hundred Poems of Kabir’ translated by Rabindranath Tagore, for the songs quoted in this book.”
Yellow tinted double page photo from Buddha Hall after Contents.

Introduction by Ma Prem Yoga. Excerpts:
“In the case of Kabir, it is said that he was born as a mohammedan and raised by a hindu and was thus open to the richness of both traditions – he was not limited by choosing one and rejecting the other… he says YES to both.
In this way also Bhagwan claims the whole heritage of humanity, saying an ever-loving ‘yes’ to all: to the christian, hindu, parsi, sikh, mohammedan, jew, theist, atheist, ad infinitum.
This ‘yes’ is the key to relearning this forgotten language. This ‘yes’ is what will provide the courage to go on. This ‘yes’ is the missing ingredient, the missing link to the recollection of, the reclaiming of this ecstasy. It is not of the head – it is of the heart… not of thought but of feeling…
‘I invite you to come with me in the innermost realm of this madman Kabir. Yes, he was a madman. All religious people are. Mad, because they don’t trust reason. Mad, because they love life. Mad, because they can dance and they can sing. Mad, because to them life is not a question, not a problem to be solved, but a mystery into which one has to dissolve oneself.’
All you need is to enjoy, my friend, enjoy! Read on as you step through the door of this book into this land of the forgotten language… open your arms wide and allow the thrust of life and love to throw back your head and with a great whhoosssshhh be filled with the excitement, the ecstasy of this adventure, this exploration into the language of the forgotten… into ecstasy: the forgotten language.” (No page number)

Opening discourse by Osho, ‘Now or Never’, on the first morning, 11.12.1976.
“Here I go again – I will sing the same old song. But yet it is not the same old song; it cannot be. Manu says there is nothing new under the sun. And he is right. And Heraclitus says you cannot step in the same river twice. And he is right too. Existence is old and new, both together, and my song is that of existence itself. I am just a vehicle to sing it to you, to spread it to you. But I am not the singer; I am just a passage. Remember it: it may look the same, but yet it is not the same. Words may be the same, the appearance may be the same, but something vital goes on continuously changing. Have you ever come across the same morning again? Have you ever seen the same sky again? And yet the sky is the same and the sun is the same.” (p. 5)

The last discourse, ‘Dance Today With Joy’, on 19.12.1976, (last one is with Questions and Answers on 20.12), finishes with the words:
“I have heard about a soldier in the Second World War who would drop his rifle on the battlefield and run to pick up any little scrap of paper, would examine it eagerly, then sorrowfully shake his head as the paper fluttered to the ground. Hospitalized, he remained mute, his compulsion obscure and intraceable. He wandered forlornly about the psychiatric ward, picking up scraps of paper, each time with discernable hope followed by inevitable dejection. Pronounced unfit for service, he received one day his discharge from the army, whereupon, receiving this discharge form, he found his voice.
“This is it!” he cried in ecstasy. “This is it!”
Ecstasy is the ultimate freedom, and then one simply shouts in joy, “This is it! This is it! Eureka! I have found it.”
And the irony is that you need not go anywhere to find it. It is already there. It is your very core, your very being. If you decide to find it, you can find it this very moment. It does not need a single moment’s postponement. An intense thirst can open the door. A great urgency can right now make you free.” (p. 276)

* The Path of Love. Talks on the Songs of Kabir. Editor: Ma Yoga Sudha. Compilation: Sw Prembodhi. Preface: Sw Anand Somendra. Design: Sw Anand Subhadra. Photographs: Ma Prem Champa. Sw Shivamurti. Sw Krishna Bharti. Typesetting: Spads Phototypesettig Industries (P) Ltd., 101A Poonam Chambers, Dr. A. Besant Road, Worli, Bombay 400 018. Printing: Army and Navy Press, Bombay 400 023. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1978. First Edition. 343 pages. Illustrated. Unbound. Size: 22×14,5 cm. Weight: 690 g. ISBN 0- 88050-612-1 (label). Period: 21.12am – 31.12am 1976. 10 discourses and one satsang on 30.12. Subject: Kabir. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centers.
In colophon: “The songs in this book are taken from ‘One Hundred Poems of Kabir’ translated by Rabindranath Tagore, Macmillan, India.”
On front flap:
“THE PATH OF LOVE
“Subtle is the path of love!
Therein there is no asking and no not asking.
There one loses one’s self at His feet,
There one is immersed in the joy of the seeking
plunged in the deeps of love as the fish in the water.
The lover is never slow in offering his head
for his Lord’s service.
Kabir declares the secret of his love.”
Kabir is an Indian mystic who lived in the fifteenth century. He lived the life of a musician, a poet, a weaver, a husband and father. He was no ascetic. He was considered a heretic in his day, for he hated institutional religion, empty, ritualistic external observance:
“The Purana and the Koran are mere words;
lifting up the curtain, I have seen.”
His love-poetry is full of his vision of a religion that doesn’t cut and divide the lower from the higher, the worldly from the other-worldly. He sees them as one, one as the door to the other:
“The Formless is in the midst of all forms,
I sing the glory of forms.”
Bhagwan Shree Rajneesh delivers to us, verily, sings to us, the songs of Kabir, and the music is there, the dance and the ecstasy are there.
In speaking on Kabir, Bhagwan becomes Kabir – like two birds whose love song is so essential, so unchanging, that the harmony they make spans a bridge through the centuries. The words, the flavor of them is sweet, like nectar; or radiant, like the sun’s encompassing light; or significant, mysterious, like the feeling as one watches a heavy drop roll off a leaf and disappear.
Kabir and Bhagwan Shree are doing a little ‘unit’; the Path of love comes through in it as a tonic – to melt what is hard in us, and to nourish what is soft.
Bhagwan Shree Rajneesh is enlightened, and the light is here for all to bask in.”
On back flap: “Philosopher, Psychologist, Enlightened One.
Seekers of truth from all over the world sit at his feet. But he is not a guru in the usual sense. Rather, he is a universal connection between East and West. His teaching and his methods of meditation encompass a great many old and modern systems of philosophy, mysticism, psychology, religion, and esoterics. He is as at home with Jesus as with Krishna, with Patanjali as with Gurdjieff, with Lao Tzu as with Wilhelm Reich. He does not talk about them, he speaks them.
I have not heard of any Master, living or past, who worked in such a universal way: his books are on Patanjali, the Sufi Masters, about Tantricism, about Heraclitus, Jesus, etc., etc. These are just a few examples of the richness of Bhagwan Shree.
Bhagwan is not a philosopher who is fighting with logical arguments for his thesis, but he is a psychologist who, from the vision of an enlightened one, destroys and creates at the same time. Conditioned ego concepts, inherited character structures, trained concepts of thinking and adaptations to society shall be overcome, shall die so that a new spiritual being can be born. This he calls the real death and the real life.” Claus Claussen. In: ESOTERA. 8th August 1977.
The chapter on pages 255-307 are titled ‘A Silent Song’ and contains 8 sheets of indigo coloured cardboard followed by a section with b&w portraits of Osho, another section with many photos, some of them yellowish tinted, of meditators at satsang in Chuang Tzu Auditorium and finally one more section with b&w portraits of Osho.
“Song X
A Silent Song
Bhagwan did not say anything today,
he remained silent.
Or, he said it silently!
His silence is eloquent.
We listened with closed eyes.
Deep, deep within, we felt him,
his presence.
It was an incredible experience.
It was a benediction.
We are leaving the pages so you can also read
that which cannot be written.
Go into them slowly, meditatively….”
(p. 356)

Preface by Sw Anand Somendra:
“In this beautiful book you will find a living enlightened Master speaking on another who, though long dead, still lives, as Masters do.
What could I, a poor searcher, add to that?
Instead I would like to tell you of Bhagwan Shree Rajneesh – but I cannot. That I cannot makes me weep, but I cannot.
Dear Bhagwan.
All (I think) I want to do is to sit at your feet, hold your hand, listen to you tell jokes, feel your presence, make you tea, read to you when your eyes get tired – but because I love you I will do with gratitude what you have asked me to do – for me, I know, not for you. I will lead groups and I will edit your letters and discourses and I will do whatever you suggest because… just because.
Since I first came out to Poona and to you three years ago, I have travelled a million miles – back towards myself, my original nature. I don’t know how much further the journey is but I feel as if you have lovingly taken my hand and so now it can only be downhill all the way. Sometimes it seems as if this slide towards the sea is in itself a great struggle and yet I do not doubt that my way down is sure and certain however long it takes, for since you are the sea and you have hold of my hand, how can I fail to reach?
I do not know what is happening most of the time and yet that matters less and less. My way is passing through you, you are my gate, and though you do nothing but overflow into me according to your loving and blissful nature, my gratitude to you knows no bounds.
There does not appear to be much left of me to resist you. Only one thing seems clear, and I trust it: I will one day disappear into you and I will be you and you will be me, and I shall be at home. Until that day – and death cannot change this – may I give you the only thing that I have of any worth – your energy as it transmutes itself continuously through me into whatever it is towards I know not what.
In love, Somendra.” (No page number)

Opening discourse by Osho, ‘Love is the Master Key’, on the first morning, 21.12.1976.
“Religion has very rarely existed in a healthy way – only when a Buddha walks on the earth, or a Christ, or a Krishna, or a Kabir. Otherwise, religion has existed as a pathology, as illness, as neurosis. One who has realized religion through his own being has a totally different understanding of it. One who has been imitating others, his understanding is not understanding at all. Truth cannot be imitated. You cannot become true by becoming a carbon-copy.
Truth is original, and to attain to it you have to be original too. Truth is not attained by following somebody, truth is attained by understanding your life. Truth is not in any creed, in any argument; truth is in the deepest core of your being, hidden as love. Truth is not logic; it is not a syllogism, it is an explosion of love.” (p. 6)

The last discourse in the series is ‘Heaven is All the Way to Heaven’ on 29.12.1976, followed by a silent satsang on 30.12. A final discourse with Questions and Answers on 31.12.1976 finishes with the words:
“A lover is absolutely patient, and enjoys the very seeking, the very existence. His goal is not in the future, he is immersed in the moment, in the immediate – that is his meditation.
This is possible if you drop your head. If you drop your mind, with just the dropping of the mind, the whole energy moves to the heart… and love arises.
Love is the secret key; it opens the door of the divine. Laugh, love, be alive, dance, sing, become a hollow bamboo, and let His song flow through you.
Murali bajat akhand sadaya: His flute is continuously singing. His song is continuously on. Any moment you decide to become His flute, He will take you in His hands, He will put you to His lips. He will start singing a song… and that song is the song of love, the song of freedom, the song of nirvana.” (p. 252)

1977 Talks in Chuang Tzu Auditorium and Buddha Hall

* The Divine Melody. Discourses on Songs of Kabir. Editor: Ma Ananda Vandana. Compilation: Ma Deva Bhasha. Introduction: Ma Ananda Vandana. Design: Sw Prem Deekshant. Coordination: Ma Yoga Pratima. Phototypeset: Ravi & Ashok Enterprises. Poona. Processing: Bindoo Rekha. Prabhadevi. Bombay. Printing: C.P. Vaidya at Taraporevala Publishing Industries. Worli. Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1978. First Edition. 272 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 550 g. No ISBN. 5000 copies. Period: 01.01am – 10.01am 1977. 10 discourses. Subject: Kabir. Questions and Answers. Place. Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centers.
In colophon: “We acknowledge the use of “One Hundred Poems of Kabir” translated by Rabindranath Tagore published by Macmillan India, for the songs quoted in this book.”
On front flap: “This book of the words of Bhagwan Shree Rajneesh is something like the score to a symphony: a collection of notes printed on sheet music – how much the reader can feel him through the black and white notes on these pages depends on the musical feeling one brings to the listening.
The melody winds through and around the word-notes… it is so subtle and delicate that it is easily missed – and one is left with a cluster of beautiful notes, the song flown far away beyond our ears.
One wants to strain one’s ears to bring the elusive sound clearer, nearer – yet it eludes all efforts to catch and contain it. Relaxing, sinking deeper into one’s own heart… and the song seeks and finds you. It comes only to a state of deep passive awaiting – you cannot find it, yet when not seeking it, it finds you… a clear cool note pierces you to the heart… there is no other sound but this – an ocean wave which drowns you in exquisite ripples of delight. You recognize it, try to tune your ears towards its source… and it is gone, floating elusive on a distant wind. And you can only wait in emptiness again.
How hard it is, hearing only a fleeting note of the melody, to accept that there is nothing nothing that will bring it to your heart’s ears, whose thirst, now awakened, cries out to drown again in this sound.
Reaching out, and it is not there… falling into the silent inner reaches of your heart, and it comes seeking you – and for one motionless timeless instant, nothing is but this divine melody.”
Continued on back flap: “These songs of Kabir are nothing but the overflowing of that melody that he has heard.
These songs are nothing but the overflowing of the flood that he has received into his innermost being. These songs are no longer ordinary songs. These songs are not only those of a poet, but those of a mystic – one who knows, knows by living it; one who has tasted of God, who is drunk with God.”

Introduction by Ma Ananda Vandana. Excerpt:
“The tiny first vision which came to me listening to these discourses is of a cool clear and exquisite space, so deep within myself that all the boundaries and delineations of ‘me’ are no longer there… and all that is is a sweet elusive sound that flies in between by heartbeats for a fragment of a second, then flies away again, leaving in its wake a soul bathed in waves of delight and lightness.
And I am content. And care not that the paths and directions are vanishing and my mind is flapping around trying to get a perspective on it all. The song has flown through my heart’s ear… it will come again… all I have to do is wait and listen… Bhagwan is the breeze which blows the song into my heart.” (No page number)

Opening discourse by Osho, ‘God is Welling Up Everywhere’, on the first morning, 01.01.1977.
“What is religion? Religion is falling in tune with the whole, falling in love with the whole, falling in a togetherness with the whole. A religious person is one who is not against the whole and the irreligious is one who is fighting the whole, is in conflict with the whole. The religious person is life-affirmative. The irreligious person is life-negative. To the religious person all is good – his affirmation is absolute and total. Nothing is wrong; even if it appears at times that it is wrong, it cannot be wrong. It must be a misunderstanding, misinterpretation. It must be based somewhere in our ignorance because we don’t know the whole story. So maybe some part looks as if not fitting with the whole. We have not heard the whole song, so some note appears to fall out of line. But everything has to be good if there is God. God is the guarantee of goodness. Evil, as such, cannot exist. If it appears, it must be a nightmare of our own minds; we must have created it.
The religious mind denies not. His affirmation is absolute, unconditional. He says yes to existence. And his yes has no conditions – remember it; when he says yes he means it. If you find a person who says no to existence, to life, to this and that, then remember, he is just an egoist – not religious at all. He is fighting the whole, trying to prove himself a conqueror, trying to prove that he is something special. He is doomed to fail. His frustration is sooner or later going to be; it cannot be avoided for long, it is predestined. It is predestined by his own attitude of conflict. Religion is cooperation – cooperation with all that is.” (p. 5)

The last discourse in the series ‘The Pause Between Two Notes’ on 09.01.1977, (last discourse is with Questions and Answers on 10.01.1977), finishes with the words:
“Kabir is a mystic poet. Listen to his melody, sing his song… and if you have understood, then become a little more aware. And don’t look for the forest! There are only trees, there is no forest – ‘forest’ is just a collection noun, an abstraction. There is no God high in the heaven; there are gods and gods and gods – the tree god, the rock good, the river god, the man god, the woman god – there are gods and gods and gods… but there is no God.
This whole existence is divine. Love the trees if you want to know anything about the forest. Love people if you want to know anything about God. Each particular manifestation can become a window, a door. Don’t be obsessed too much by words – the word ‘god’ is not God, the word ‘love’ is not love, and the word ‘fire’ of course is not fire. Drop words, and move more and more towards the existential.
Feel more, rather than thinking. Through feeling, your prayer will arise… and through feeling you will be dissolved one day. And when you are dissolved, God is.” (p. 238)

* Tao. The Pathless Path. Talks on Extracts from ‘The Lieh Tzu’. Vol. 1 of 2. Editor: Ma Prem Asha. Compilation: Ma Deva Bhash. Introduction: Ma Prem Asha. Design: Ma Deva Adheera. Sw Govinddas. Phototyping: Spads Phototype Setting Industries (P) Ltd. Worli, Bombay. Printing: Taraporevala Publishing Industries Pvt Ltd. Worli, Bombay. Coordination: Ma Yoga Pratima. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, January 1979. First Edition. 418 pages. Illustrated. Hardover. Size: 22×14,5 cm. Weight: 810 g. ISBN 0-88050-148-0 (label). Period: 11.02am – 24.02am 1977. 14 discourses. Subject: Tao. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centres.
In colophon: “The passages quoted in this book are taken from ‘The Book of Lieh Tzu’ tr. A.C. Graham, published by John Murray in The Wisdom Of the East series, 1960, London.”
Typeset in brownish font.
On back cover:
“”What is my teaching? What is Tao? Tao is to accept life in its totality and not to divide it. There is nothing good and nothing bad. Whatsoever happens, let it happen. Allow it. Don’t struggle… For ego you have to fight, divide, create conflict. An inner violence, an inner war – and then ego arises, and ego intoxicates: it makes you very unconscious; it does not allow you to see things as they are. And to drop the conflict between good and bad is the greatest act of courage a man can afford, and that brings you to the very door of divinity.”
These are the words of one who has gone beyond the frame of the mind into that space which is called ‘enlightenment’: a living Master whose being is freedom and whose flow is of unconditional love… Bhagwan Shree Rajneesh.”
On front flap:
“”TAO: THE PATHLESS PATH. VOL. I
You can be a Taoist if you simply live your life authentically, spontaneously; if you have the courage to go into the unknown on your own, individual, not leaning on anybody, simply going into the dark night not knowing whether you will arrive or you will be lost… Only by walking, only by living your life will you find the Way.”
“Living with Bhagwan Shree Rajneesh has moved me quickly along the current of creative let-go. He is a constant showering of creative energy. Bhagwan has devised many techniques to help us let-go and become creative and flowing. In his unusual meditation techniques the energy that has been invested in folding and clinging is moved toward total expression and release. One does not sit and repress all that has been festering and smoldering for so long. The meditations are devices which activate one’s energy however it is being held to such an extent where only release is possible. The meditations involve moving and dancing, singing, humming, shaking, laughing, crying, standing, whirling, twirling, swirling and curling. They are wonderful devices for creativity and letting-go.
When one is totally involved in creative happenings, the relationship with the world is entirely transformed.”
From: ‘AS A CLOSED BUD FLOWERS: LETTING-GO AND CREATIVITY’ by Erin Robbins.
“Bhagwan Shree Rajneesh is an enlightened man whose extensive background in philosophy contributes to a penetrating way of looking at life from practically any point of view, Eastern or Western.” – THE GRADUATE REVIEW July 1977.””

Introduction by Ma Prem Asha. Excerpts:
“There is nothing specially significant about my story; it is the usual history of wanting ‘it’ to be other than it is. One individual’s peculiar expression of dissatisfaction and frustration – the results of unconscious and determined effort to ‘make that dream come true.’
Bhagwan is the only person who has ever told me the whole truth about it. And told it so simply and compassionately, that time and again I’ve upped and run away.
‘You have fallen victim to a dream. Now you will have to live in your consolation, and you will start being afraid of reality, because everything of the real will be a shattering thing for your consolation. You will avoid, you will not see directly, you will escape from facts. And if somebody brings you to the facts, you will start feeling very restless, you will feel nervous because you will know that now everything is going to be shattered…’
I rejoice in this man.
And I don’t know how to tell you about him, because all I have are very obscure notions about my experience.
Each day, each miraculous morning, he rises in the blue sky, calling out his heart-bursting joy, the unlimited expansion of his freedom:
‘Drop your intellect, and suddenly your consciousness will be on its wings…and you can go to the very south, to the open seas where you belong’.” (p. VIII)

Opening discourse by Osho, ‘Voluntary Death’, on the first morning 11.02.1977.
“Rejoice in Lieh Tzu – he is one of the most perfect expressions for the inexpressible.
Truth cannot be expressed: that inexpressibility is intrinsic to truth. Thousands and thousands of people have tried to express it – very few have succeeded even in giving a reflection of it. Lieh Tzu is one of those very few; he is rare.
Before we start entering into his world, a few things have to be understood about him… his approach. His approach is that of an artist: the poet, the story-teller – and he is a master story-teller. Whenever somebody has experienced life, his experience has flowered into parables: that seems to be the easiest way to hint at that which cannot be said. A parable is a device, a great device; it is not just an ordinary story. The purpose of it is not to entertain you, the purpose of it is to say something which there is no other way to say. Life cannot be put into a theory – it is so vast, it is so infinite.” (p. 3)

The last discourse in this series, ‘Inner Integrity’ on 23.02.1977, (last discourse is with Questions and Answers on 24.02.1977), finishes with the words:
“The body, the mind, the self… one has to go on looking, layer upon layer into the ego – its functioning. Just looking into it is enough. When you have looked well, when you have looked at all the nooks and corners of your being, one day, you will suddenly find that is has evaporated, it is not there.
And when it is not there, God is, Tao is. When you are not, you really are. To die on one plane is to be born on another plane. To die on the plane of games is to be born on the plane of existence. That is the meaning of Jesus’s crucifixion and resurrection. Crucify yourself as far as ego is concerned, so that you can be resurrected.” (p. 378)

* Tao. The Pathless Path. Talks on Extracts from ‘The Lieh Tzu’. Vol. 2 of 2. Editor and Compiler: Ma Prem Veena. Introduction: Sw Anand Rakesh. Design: Sw Anand Subhadra. Ma Deva Adheera. Phototypeseting: Spads Phototypesetting Industries (P) Ltd. Worli, Bombay. Printing: Tataporevala Publishing Industries Pvt. Ltd. Bombay. Production: Sw Krishna Bharti. Ma Prem Upasana. Ma Deva Weechee. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1978. First Edition. 526 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 940 g. No ISBN. 5000 copies. Period: 25.02am – 10.03am 1977. 14 discourses. Subject: Tao. Questions and Answers. Place: Chuang Tzu Auditorium. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centres.
In colophon: “The passages quoted in this book are taken from ‘The Book of Lieh Tzu’ tr. A.C. Graham, published by John Murray in The Wisdom Of the East series, 1960, London.”
Typeset in brownish font.
On front flap: “TAO: THE PATHLESS PATH. VOL. II
The discourses in this volume are based on stories from THE BOOK OF LIEH TZU. No one knows whether Lieh Tzu ever existed or whether the parables attributed to him were written by one person or by many. But it doesn’t matter. Only the parables themselves matter. They have an intrinsic value. They’re stories to meditate upon. Doors…
Bhagwan takes these beautiful stories and opens up for us the doors to the mystery they contain. “I’m not an interpreter,” he tells us. “I love these stories and I try to share my love with you. It is not an interpretation; I am not a commentator. I love these stories, I feel the fragrance of them, and I’d like to share that fragrance with you. Maybe through that fragrance you will become interested. Maybe listening to me a great desire will arise in you to go deep. If that happens then my effort has been fruitful.
… These are seductions, not commentaries – just seductions so that you become interested in a different dimension. Each Taoist parable opens a new dimension, a new door. If you go into it, more doors will open. It is a non-ending mystery.”
“No other master is known to me who is working as universally as he… A unique melting of Western and Eastern experiences of working on oneself is happening here.” ESOTERA Germany, August 1977.”
On back flap: “Bhagwan is at home with many traditions. All paths seem to be his. Yet he seems most at home with Taoism: with Lao Tzu, with Chuang Tzu, with Lieh Tzu. With the feminine approach. With the path of surrender, of let-go, of flowing with what is. With the path of total acceptance. The pathless path. “To allow your life to have freedom, to be in a let-go,” he says, “is what sannyas is. And what Tao is.” To fall in love with the total is what Bhagwan calls sannyas and what Lao Tzu calls Tao. The ultimate tantra: to make love to God, to be in love with the whole.
That’s what this book is all about, and what Bhagwan himself is all about. “Listen to me as you listen to the birds singing in the trees,” he says, “or the sound of running water. Listen to me like you listen to music. Music has no intellectual meaning. You simply drink it. You let it in, you allow it into your innermost core, you enjoy it.”
Bhagwan is music: a song, a dance. Nowhere is this more apparent than in these discourses on the parables of Lieh Tzu. Let his words become a door. Let them simmer inside you unattended, so that they can become the catalyst for something unknown, unexpected, to happen within you. An unbeckoned growth. An uncalled-for transformation.”

Introduction by Sw Anand Rakesh. Excerpts:
“The ‘Pathless Path’ is the new book on the ageless non-path known as Tao. Such ancient sages of China as Lao Tzu, Chuang Tzu and Lieu Tzu gave their own unique form to the formless. Their expression of the divine cannot be matched in beauty, clarity, simplicity and scope. A Taoist master cannot be interpreted, explained, dissected. That goes against the very spirit of the Tao. In this book of recorded spontaneous talks by a herenow enlightened Master, Bhagwan Shree Rajneesh, we meet a living Taoist sage. Bhagwan Shree (Bhagwan Tzu?) uses the words, anecdotes, stories of Tao and Lieu Tzu in much the same way that Lieu Tzu used to use his famous donkey: namely as a means of transport, a vehicle. A vehicle to travel far and wide through the length and breath of the land. Lieu Tzu and his donkey are both totally tuned to the Tao, so too is Bhagwan Shree one with the Tao. What is Tao? What is this book?…
Here is the Pathless Path. Come and walk awhile. It is a journey without a beginning, without an end. What makes this path extraordinary is that it is so very ordinary. It is not a path to be walked with the mind – so put it aside. It is a path of the heart. And where it goes is a place even beyond the heart. That is the abode of the Master. Beyond space and time yet herenow. Beyond life, beyond death, yet the most everyday place. Are you ready? Here we go….” (p. ix)

Opening discourse by Osho, ‘The Ultimate Synthesis’, on the first morning, 25.02.1977.
“Tao means transcendence – transcendence of all duality, transcendence of all polarity, transcendence of all opposites. Tao is the ultimate synthesis – the synthesis of man and woman, of positive and negative, life and death, day and night, summer and winter.
But how does this synthesis become possible? How has one to grow into that ultimate synthesis? A few things have to be understood….
First, the principle of yin, the principle of femininity, is like a ladder – a ladder between hell and heaven. You can go to hell through it and you can go to heaven through it; the direction will differ but the ladder will be the same. That ladder is the principle of yin, the principle of femininity. Nothing happens without the woman. The energy of the woman is the ladder of the lowest and of the highest, of the darkest valley and the highest peak. This is one of the fundamental principles of Tao. It has to be understood in detail. Once it gets rooted in your heart things will become very simple.” (p. 5)

The last discourse in this series ‘Raise No Dust, Leave No Tracks’ on 09.03.1977, (last discourse is with Questions and Answers on 10.03.1977), finishes with the words:
“I have just given you a few indications. These are not fixed rules. I am not an interpreter – remember always, I am not an interpreter. I love these stories and I try to share my love with you. It is not an interpretation. I am not a commentator. Commentary is an ugly job – why should I comment? I am not commenting. I love these stories, I feel the fragrance of these stories and I like to share that fragrance with you.
Maybe through that fragrance you also become interested. Maybe listening to me a great desire in you arises to go deeper into the waters. If that is done then my effort has been fruitful.
So don’t take my interpretations as rigid interpretations and don’t think that I have done the job for you. I cannot chew for you, you will have to chew for yourself. I can simply seduce you. These are seductions, not commentaries – just seductions so you become interested in a different dimension. And each Taoist parable opens a dimension, opens a new door. If you go through it, more doors will open and if you go into those doors, even more will open. It is a non-ending mystery.” (p. 473)

* The First Principle. Talks on Zen. Editor and Compiler: Sw Prem Chinmaya. Ma Deva Weechee. Design: Sw Anand Subhadra. Photography: Ma Prem Champa. Sw Krishna Bharti. Cover Design: Sw Govinddas. Printing: Tata Press Ltd., Bombay. Production: Ma Deva Weechee. Ma Anand Parinita. Ma Prem Upasana. Sw Das Anudas. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1979. First Edition. 349 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 740 g. ISBN: 0-88050-061-1 (label). 5000 copies. Period: 11.04am – 20.04am 1977. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajnnesh. Responses to Questions. Early Talks. Darshan Diaries.Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centers.
This series in English is the first to be given in the new Buddha Hall.
Hindi discourses are still held in Chuang Tzu Auditorium.
On front flap: “THE FIRST PRINCIPLE. In April of 1977, right in the middle of the heat spell in Poona, India, Bhagwan Shree Rajneesh delighted his disciples and visitors with discourses on some very enlightened, very, very crazy Zen masters.
The ancient Zen question ‘What is the first principle?’ is not exactly said, but shown in some incongruous, maddingly simple stories expounded with a twist á la Bhagwan. On alternate days personal questions were answered by our Master who in true Zen-style refused to be as serious as his disciples. For example one disciple asked:
“Is God really dead?”
“If not, then seriously ill, on his deathbed which is far worse,” Bhagwan answered.
THE FIRST PRINCIPLE is about you, is about ‘God’. But this ‘God’ is not the man on a throne with a long white beard. The poetry of Bhagwan best shows us where ‘God’ is.
‘The first principle is not far away, it is not distant. Never think for a single moment that you are missing it because it is very far away. It surrounds you. It is already there around you, within and without you. It is your very existence.’
Bhagwan has given wings to Zen; if you would like to fly too, just let his words in.”
From back flap: “Bhagwan Shree Rajneesh, a man unprecedented on earth. Wisdom, depth, humor, – weaver of knowledge from every conceivable field, widely read – and helping to develop what he calls the Psychology of the Buddha. There is no more exciting place to be than in his community.” Wendy C. Wyatt, Ed.D., Founder and Director, Associates for Human Resources, Massachusetts.”
“Bhagwan Shree Rajneesh has the power of a Christ or a Buddha. In his glorious aliveness, he reaches out with words having the clarity, beauty, humour, and contemporary idiom that lets them be heard by our nearly deafened modern ears. Robert J. Dunham, Ph.D.”
“Once a tyro asked a Zen Master, “Master, what is the first principle?”
Without hesitation the Master replied, “If I were to tell you, it would become the second principle.” (p. 2)

Introduction by Ma Deva Weechee:
“He cannot tell us / But he speaks to us / morning after morning / To show us. // He speaks to us / And woven through the words / is his silence. // Bhagwan Shree Rajneesh / Enlightened Master / Zen painter / Sufi dancer / Buddhist monk / Baul mystic / cannot tell us / But shows us / every morning in the Hall of the Buddhas / As he talks to us / And leads us by the hand / to the First Principle. // It is here / – clearly here – / Dancing through these pages. // He is here / In Poona, India / Shouting from the rooftops, / a whispering wind / sung by rustling leaves, / Telling us / What cannot be told.” (No page number)

Opening discourse by Osho, ‘Catching the First Principle’, on the first morning, 11.04.1977.
“Yes. The first principle cannot be said. The most important thing cannot be said, and that which can be said will not be the first principle. The moment truth is uttered it becomes a lie; the very utterance is a falsification. So the Vedas, the Bible, and the Koran, they contain the second principle, not the first principle. They contain lies, not the truth, because the truth cannot be contained by any word whatsoever. The truth can only be experienced – the truth can be lived – but there is no way to say it.
The word is a far, faraway echo of the real experience; and it is so far away from the real that it is even worse than the unreal because it can give you a false confidence. It can give you a false promise. If you start believing in some dogma, you will go on missing the truth. Truth has to be known by experience. No belief can help you on the way; all beliefs are barriers.
All religions are against religion – it has to be so by the very nature of things. All churches are against God. Churches exist because they fulfill a certain need. The need is: man does not want to make any efforts; he wants easy shortcuts. Belief is an easy shortcut.” (p. 4)

In the last discourse in this series, ‘You: The Greatest Lie There Is’ on 19.04.1977, (last discourse is with Questions and Answers on 20.04.1977), Osho tells the story of the goose in the bottle, and he finishes with the words:
“A disciple of His Divine Grace Prabhupad came to see me. Prabhupad is the founder of the Krishna Consciousness movement. Naturally, to be respectful to me, he also called me His Divine Grace. I said, “Don’t call me that; just call me ‘His Divine Ordinariness’.”
The ordinary is the extraordinary. The ordinary has not to be destroyed. Once the ordinary is in the service of the extraordinary it is beautiful, it is tremendously beautiful.
Let me repeat: the trivial is the profound, samsara is nirvana. Whatsoever you are, there is nothing wrong with it. Just something is missing. Nothing wrong with it! Something is simply missing. Just that missing link has to be provided, that plus, and everything that you have becomes divine.
Love has not to be destroyed; only awareness has to be added to it. Relationship has not to be destroyed; only meditation has to be added to it. You need not go from the marketplace, you need not go to any cave and in the Himalayas; only God has to be called there in the marketplace…
But if you cannot get out of the house, then something is wrong. There is no need to leave the house, there is no need to drop being a householder. There is only one thing needed: in the house become a sannyasin, in the world remain in such a way that the world is not in you.
See, the goose is out. In fact, the goose has always been out, just a recognition is needed.” (p. 318)

* The Tantra Vision. Bhagwan Shree Rajneesh Speaking on the Royal Song of Saraha. Volume 1 of 2. Editor and Compiler: Ma Yoga Anurag. Introduction: Sw Anand Rajen. Design: Sw Anand Subhadra. Cover Design: Sw Govinddas. Photosetting: Spads Phototype Setting Industries (P) Ltd. Bombay. Printing: Army and Navy Press. Bombay. Binding: Four Ocean Publishers Pvt. Ltd. Bombay. Coordination: Ma Yoga Pratima. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, December 1978. First Edition. 326 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 655 g. No ISBN. 5000 copies. Period: 21.04am – 30.04am 1977. 10 discourses. Subject: Tantra. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centres.
In colophon: “Acknowledgement is given to ‘The Royal Song of Saraha’ by H.V. Guenther University of Washington Press 1969 for the sutras quoted in this book.”
On back flap: “In these discourses, Bhagwan Shree Rajneesh offers, with a magnificent simplicity and a fascinating clarity, the only answer to our questions. He clarifies all that we always wanted to know about sex; he clarifies all that we could never understand, even had we dared ask about it. Surely, it will take time, if ever, for such a thinker to be born again – a thinker so free from the conditionings of an era and a country.
He proposes a radical change in the predominant attitude towards sex, but his sexual revolution does not mean a swinging from sexual deprivation to sexual indulgence. For him – contrary to the Hebraic-Christian dualism which has divided the world into divine and evil and has created unsolvable paradoxes – Tantric love is sacred, and the body is a temple continuously to be hallowed. Tantra is not an intellectual proposal, but an experience which can be lived only in receptivity and vulnerability. The language of the Master is a language of love, and the disciple only learns if he loves. The best introduction to him is an invitation to silence. Serena Nozzoli (from ‘Arrendersi al Tutto’).”

Introduction by Sw Anand Rajen, dated November 1977. Excerpts:
“It is ‘Hindi month’. That is, Bhagwan’s daily discourses are delivered in Hindi. Next month, as every alternate month, they will be in English. Like many of his Western sannyasins – disciples – half past seven in the morning finds me entering Chuang Tzu auditorium and taking my place on the marble floor; the fact that He will be speaking a language for which I don’t even know the words ‘yes’ and ‘no’ is irrelevant. When He speaks in English – as you’ll find reading this book – He takes your mind for intoxicating joy-rides along His illuminated paths, through insights, paradoxes, absurdities and arguments. In fact, if your own pride and knowledge gets in the way too much, you’ll throw the book down – exasperatedly, pompously, or with cool detachment, depending on how you like doing it. Whichever way is to miss; to miss the point and to miss the experience of just letting Him in, of suspending your own inner voice…
I want to tell you something about reading this book; about Bhagwan, about you, about me. I want to tell you how dangerous this book is, and that’s really to say how much more dangerous Bhagwan is. After all, here you have only his words; and to give you an example of his paradoxy, “I am not talking to you. I have nothing to say, because that which I have cannot be said.” Yet for an hour and a half every morning He talks, and as I said, when it’s English, unless your mind has only come to argue, his words are entrancing. Even those who come to argue find themselves so very often giving up the fight and falling in love with Him. That’s why He’s so dangerous; because the next thing you know your clothes have turned orange, you wear His mala round your neck, and your name has changed to something mythically Indian. But most of all, everything you thought you knew, and were, and understood, has evaporated or lies utterly useless in the junk-room of your being, because you’ve just discovered, irrevocably and outrageously, that it’s all rubbish anyway: that all your life, through no fault of your own, you’ve been missing out on life!
If this makes Bhagwan sound like a hedonist… well, He says it of Himself; but not a material hedonist. He’s a spiritual hedonist; He lives in bliss and with no choice left pours His love over us.
Eight a.m. A door opens, a ripple runs through the silence of the crowded auditorium as everyone’s awareness moves like a soft wave towards the white-clad figure who emerges, His hands together in prayerful welcome. Our hands offer the same greeting, and before He sits, He casts silent benediction over us with His indescribable smile. His gaze says Satchitanand – Being, Consciousness, Bliss. Sometimes when He enters I feel not very present – agitated, distracted and stubbornly unresponsive to the inner tap – but today I’m feeling easy, available, open. As He begins speaking my awareness feels uplifted, buoyant, floating; thoughts are no more than wispy clouds, body is just there, flowing to its own rhythm, the soft shock of ‘seeing’ happens again. Life’s heartbeat, timeless pulsation… This being is always Here! Whatever His words mean, I know He is one with what He is saying, His voice, expression, and gesturing hand playing for us the Song of the Present. Effortlessly, He is Here – The Master, persuading us through His love, His bliss, His wisdom, to disappear with Him into the Present. And the awesome revelation, available any, any moment you dare to experience it, is His silence! The talking, the gesturing, the intimacy, the insights, are a dance emanating from an ever-present, ever-seeing silence. He is inviting us towards emptiness – to become the hollow bamboo through which God blows…
“Aaj itana hi – Enough for today,” He says gently, as He brings His hands together and rises to His feet. I feel His love, His energy radiating, and the warmth in me of loving Him, and the love of all around happening. As He leaves, our separateness returns, with a kind of grace. I sit for a minute, just feeling it all going on within and without. Standing, my legs wobble a bit. I stretch and stroll off, feeling easy, alive, happy. It doesn’t matter that I’m only a flicker of consciousness. What matters is the astonishing blessing of His presence herenow, and the awesome truth within His words, within you, within me. Enjoy Him!” (p. 1)

Opening discourse by Osho, ‘One Whose Arrow Is Shot’, on the first morning, 21.04.1977.
“Gautam the Buddha is the greatest master who has ever walked on the earth. Christ is a great Master, so is Krishna, so is Mahavir, so is Mohammed, and many more – but Buddha still remains the greatest Master. Not that his achievement of Enlightenment is neither less nor more – he has attained to the same quality of consciousness as Mahavir, as Christ, as Zarathustra, as Lao Tzu.
There is no question of any Enlightened man being more Enlightened than anybody else. But as far as his being a Master is concerned, Buddha is incomparable – because, through him, thousands of people have attained to Enlightenment. It has never happened with any other Master. His line has been the most fruitful line. His family has been the most creative family up to now. He is like a big tree with so many branches – and each branch has been fruitful: each branches is loaded with fruits.” (p. 5)

The last discourse in this series, ‘Mind Immaculate In Its Very Being’, on 29.04.1977, (last discourse is with Questions and Answers on 30.04.1977), tells us about Buddha leaving his palace and finishes with the words:
“Buddha looked back at that marble palace and he said, “I see there only fire and nothing else, a raging fire. The whole world is burning with fire – and I am not renouncing it because there is nothing to renounce in it. I am trying just to escape from the fire. No, I don’t see any palace! and I don’t see any joy there.”
Saraha says to the king:
Into a raging fire he walks with open eyes –
Who could be more deserving of compassion?
You think, sir, you have come because of compassion to help me? No, the situation is just the reverse: I feel compassion for you – you are living in a raging fire. Beware! Be alert! Be awake! and get out of it as soon as possible, because all that is beautiful, all that is truthful, all that is good, is known and experienced only through the no-mind.
Tantra is a process of creating no-mind in you. No-mind is the door of Nirvana.” (p. 280)

* The Tantra Vision. Bhagwan Shree Rajneesh Speaking on the Royal Song of Saraha. Volume 2 of 2. Editor: Ma Prem Asha. Compilation: Ma Yoga Rabiya. Introduction: Ma Prem Asha. Design: Sw Anand Subhadra. Sw Govind Vedant. Cover Design: Sw Govinddas. Photography: Sw Krishna Bharti. Phototypesetting: Spads Phototype Setting Industries (P) Ltd. Worli. Bombay. Processing: Com Art Lithographers Pvt Ltd. Bombay. Printing: Electrographic Industries. Worli. Bombay. Binding: Swan Binders. Wadala. Bombay. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1979. First Edition. 331 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 660 g. No ISBN. 5000 copies. Period: 01.05am – 10.05am 1977. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Darshan Diaries.Translations. Foreign Editions. Rajneesh Meditation Centres.
Printed in brownish font.
In colophon: “Grateful acknowledgement is given to H.U. Guentheil for the sutras ‘The Royal Song of Sahara’ University of Washington Press quoted in this book.”
On front flap: “This Tantra vision is one of the greatest visions ever dreamt by man… a religion which does not destroy the individual but respects individuality tremendously.
It is an individual approach towards reality. It is a vision to turn you on, to turn you in and to turn you beyond.
Tantra means expansion. This is the state when you have expanded to the uttermost. Your boundaries and the boundaries of existence are no longer separate, they are the same. Less than that will not satisfy.
When you become all, when you become one with all, when you are as huge as this universe, when you contain all – when stars start moving within you and the earths are born in you and disappear – when you have this cosmic expansion, then the work is finished. You have come home. This is the goal of Tantra.”
On back flap: “Again and again one senses something echoing from these words – something that is beyond even wisdom and compassion, as if these were not enough. There seems a presence here that simply knows. Knows us, knows the fabric of our lives, sees clearly both the splendor and despair of our Western ways; and appears to summon us – not to something different but to something more…
I cannot tell just who it is coming our way in these pages, but one dares to feel that the footstep has not been heard too often in these parts. Perhaps incomparable.” Arthur Sherman, M.S., M.D., Psychiatrist; Former Fellow, Albert Einstein College of Medicine, New York; Contributing Author, “Reflections of Mind”.
“…a true master…fabulous knowledge… enormous powers of speech… unconventional approach…” Herman Labruyére. Prana, 1978. (Holland)

Introduction by Ma Prem Asha:
“Tantra has long been regarded as either a system of sexual calisthenics or else as an erudite gobbledygook that has required patience and scholarship beyond the capacity of the ordinary man.
Both are myths.
The Tantra of Saraha, the Tantra of Bhagwan is alive, is real. In these discourses, Bhagwan speaks of a vision – a vision of a life lived in total freedom, a life of loving with no bounds, with no limit – not as an ideal, but as actual and ever-present experience. What is within these pages is the re-echoing of an invitation issued from the heart of existence itself – no ‘way’, no theory, no system – just a call.
‘The day I knew my own self, I knew the very self of existence. Look at me! I am here. It is here.
I have no philosophy, I have a certain experience. I can share that experience with you, but the sharing cannot be just from my side. You will have to move from your dogmatic standpoint. You will have to come with me into the unknown.
I can take you to that window from which existence is clear, transparent. But you will have to hold my hand and come…'”

Opening discourse by Osho, ‘The Tantra Map’, on the first morning, 01.05.1977.
“Tantra is freedom: freedom from all mind-constructs, from all mind-games; freedom from all structures; freedom from the other. Tantra is a space to be. Tantra is liberation.
Tantra is not a religion in the ordinary sense – religion again is a mind game; religion gives you a certain pattern. A Christian has a certain pattern so has the Hindu, so has the Muslim. Religion gives you a certain style, a discipline. Tantra takes all disciplines away.
When there is no discipline, when there is no enforced order, a totally different kind of order arises in you. What Lao Tzu calls Tao, what Buddha calls dharma – that arises in you. That is not anything done by you; it happens to you. Tantra simply creates space for it to happen. It does not even invite, it does not wait; it simply creates a space. And when the space is ready, the whole flows in.” (p. 3)

The last discourse in this series, ‘No-mind Is The Door’, on 09.05.1977, (last discourse is with Questions and Answers on 10.05.1977), finishes with the words:
“Saraha is propounding Buddha’s greatest insight. Buddha says: There is no substance and there is no self. Substance is not there; all is empty. And the self is not inside you, there also it is all empty. To come to see this emptiness… awareness floating in emptiness – pure awareness, unbounded awareness… This awareness is emptiness itself, or this emptiness is awareness itself. This emptiness is luminous with awareness, full of awareness.
Tantra is a great insight into things as they really are. But remember, finally, it is not a philosophy, it is an insight. And if you want to go into it, you will have to go, not through the mind, but without the mind.
No-mind is the door to Tantra. Non-thinking is the way to Tantra. Experiencing is the key to Tantra.” (p. 289)

* Zen. The Path of Paradox. Talks on Zen Stories. Volume 1 of 3. Editor and Compiler: Ma Prema Veena. Introduction: Ma Sagarpriya. Design: Sw Prem Deekshant. Printing: Arun K. Mehta at Vakil & Sons Ltd. Vakils House, 18 Ballard Estate, Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1978. First Edition. 362 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 680 g. ISBN 0-88050-188-X (label). 5000 copies. Period: 11.06am – 20.06am 1977. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh, including forthcoming books 1979. Darshan Diaries. Translations. Foreign Editions. Rajneesh Meditation Centres.
In colophon: “We acknowledge the use of stories from ‘The World of Zen’ by N.W. Ross.”
On front flap: “Zen: The Path of Paradox. Bhagwan says, “Had Friederich Nietzsche known anything about Zen he might have turned into a mystic rather than going mad.” But possibly more relevant would be to say, ‘had he known Zen through Bhagwan Shree Rajneesh…..’
Zen Buddhism is now so popular amongst intellectuals, especially in the States, yet remains such a brain teaser. Rather than enlightening people, it’s far more likely to mystify the world we live in even more! I suspect many have been driven still further up the wall by so-called zen masters.
Paradoxes are irrational and deathly to the mind. While we continue to dissect and analyse, we’ll only become more and more neurotic.
“A Zen master used to say, ‘It is clear and so it is hard to see’. A dunce once searched for a fire with a lighted lantern. Had he known what fire was, he would have cooked his rice much sooner.”
Continued on back flap: “Zen is such a dry path it needs the juice of a master like Bhagwan Shree Rajneesh to bring it to life, in his own humorous and loving way. His words are there to engage your mind so that the boundaries existing only in the mind dissolve and you relax and let go into the way things really are. Bhagwan’s presence is sanity itself.
He is like manna from heaven; tasting like your favourite food! Not only is he the Zen Master, he transforms into a Jesus, a Sufi mystic, a Jewish rabbi, a rishi or others, depending on your point of view. He talks around texts from all religious sources – and in our ashram are meditations, therapies and healings from all the magical corners of the world; what’s more, they have been freed from their traditional ritual which can be so meaningless to us, so we may enjoy their essential alchemy.” Ma Prem Pradeepa.

Introduction by Ma Sagarpriya:
“Living, breathing Zen. That’s what Bhagwan is for me….
I heard these ten lectures originally. Now as I read them again, I am stuck by how the content escapes me. Something else is grabbing all my attention. It is his being, his quality. The sensation of his presence far outweights the sensation of his words on my mental ear. So the word is forgotten, and the non-word is remembered, absorbed. This is so like a Zen painting: the tree is forgotten but the empty sky shocks one’s being; one is awed by the power of nothingness….
Bhagwan speaks not in order to convey a message but in order to be with me, in a way where my mind will be comfortably occupied. So what I hear is his silence. What I notice is the beauty of speech which flows through him unrehearsed, unplanned, unimpeded by desire or preference. What I feel is “now”, “this”, “here”. A breeze is carrying the rhythm of his being to me, and I dance with him very, very silently. It is a feeling of being a leaf in the wind: dancing happens without any effort whatsoever on my part.
So, in the end, it is my own dance I remember – or our dance together, our oneness. I remember my openness, my contentment, my feeling of coming home, of saying yes, or being happy. For me, this is the “suchness” of Zen. I accept Bhagwan as an authority on Zen not because he knows ‘about’ it but because for me he embodies its quality. He exudes its fragrance. He is that very space full of grace to which it points.” (No page number)

Opening discourse by Osho, ‘Join The Farthest Star’, on the first morning, 11.06.1977.
“First a few fundamentals….
Zen is not a theology, it is a religion – and religion without a theology is a unique phenomenon. All other religions exist around the concept of God. They have theologies. They are God-centric not man-centric; man is not the end, God is the end. But not so for Zen. For Zen, man is the goal, man is the end unto himself. God is not something above humanity, God is something hidden within humanity. Man is carrying God in himself as a potentiality.
So there is no concept of God in Zen. If you want you can say that it is not even a religion – because how can there be a religion without the concept of God? Certainly those who have been brought up as Christians, Mohammedans, Hindus, Jews, cannot conceive of what sort of religion Zen is. If there is no God then it becomes atheism. It is not. It is theism to the very core – but without a God.
This is the first fundamental to be understood. Let it sink deep within you, then things will become clear.” (p. 5)

The last discourse in this series, ‘Symbols of the Tiredness of Man’ on 19.06.1977, (last discourse is with Questions and Answers on 20.06.1977), finishes with the words:
“I have heard…
When a monk asked Hui Neng, “How to attain to Buddhahood, sir?’ he gave him a sound beating saying, ‘If I don’t beat you the world will laugh at me.’
What does he mean, this Hui Neng? He is saying, ‘The very effort that you want to attain Buddhahood is foolish because you are a Buddha. If I don’t beat you the people will laugh at me – at least those who know, they will laugh. I cannot help you to become a Buddha. You are already a Buddha.’
You are already that which you are seeking – hence the laughter.
Meditate on this small parable. It is of tremendous significance. And work hard, drill hard into the mind, so that one day you can deserve the kick.” (p. 31

* Zen. The Path of Paradox. Talks on Zen Stories. Volume 2 of 3. Editor and Compiler: Ma Ananda Vandana. Introduction: Ma Ananda Vandana. Design: Sw Govinddas. Processing: Com. Art Lithographers Pvt Ltd. Bombay. Rajneesh Fondation Ltd. Poona. Printing: Usha Offset Printers. Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1979. First Edition. 356 pages. Illustrated with photos from darshans. Hardcover. Size: 22×14,5 g. Weight: 735 g. No ISBN. 5000 copies. Period: 21.06am – 30.06am 1977. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centres.
In colophon: “Acknowledgement is given to: ‘The World of Zen: An East-West Anthology’ by Nancy Wilson Ross, Random House, 1960. ‘Zen Flesh, Zen Bones’ by Paul Reps, The Charles E. Tuttle Co, 1957. ‘Buddhist Texts Through the Ages’ edited by Conze, Horner, Snellgrove & Waley, Bruno Cassirer Ltd. for the stories quoted in this book.”

Introduction by Ma Ananda Vandana. Excerpt:
“I have to look back to get any sense at all of the incredible changes that happens just being around you. This morning walking down MG Road, striding seven feet tall, radiant magnificent joyous strong, blazing energy after sitting in your presence. Morning discourse, the daily dose of ecstasy food for the day. This morning I listen to you talk in Hindi and I am on fire and I love you with a fevered passion and intensity which sears my soul and bursts my brain and Bhagwan, I don’t know anything. I don’t know what meditation is, I don’t remember how I used to think I was watching my thoughts and slowing the mind, and I don’t care. I am crazy about you, wild about you, and I want you, want you… Bhagwan, who are you?
You keep doing it. I keep getting to places, spaces, which are so beyond anything I’ve ever known, and I think, ‘This is it’ – and I’m secretly waiting for the big satori any moment. Like the other day I walked out of the train station in Bombay just brimming over with this feeling of you and my scalp was tingling and my heart pounding and I thought, ‘Hope I don’t have a satori right here on the street alone in Bombay…’!
These feelings keep coming, that ‘This is more than I can possibly contain, there can’t be more than this.’ I am streaming flowing exploding with fire and love and life… and without doing anything or saying a word in any tangible visible audible way, you slide the ground from under me and it all changes and I don’t know where I am or what is happening or to whom.”

Opening discourse by Osho, ‘Hey! Wait A Minute’, on the first morning, 21.06.1977.
“Jesus says, ‘Judge ye not.’ This was perfect Zen, had he stopped there. But maybe because he was talking to the jews and he had to talk in a Jewish way, he added,’… so that ye are not judged.’ Now it is no more Zen. Now it is a bargain. That addition destroyed its very quality, its very depth.
‘Judge ye not’ is enough unto itself; nothing is needed to be added to it. ‘Judge ye not’ means ‘Be non-judgemental.’ Judge ye not means ‘Look at life without any valuation.’ Don’t evaluate – don’t say ‘this is good’ and don’t say ‘this is bad’. Don’t be moral – don’t call something divine, and don’t call something evil. ‘Judge ye not’ is a great statement that there is no God and no Devil.
Had Jesus stopped there, this small saying – only three words, ‘judge ye not’ – would have transformed the whole character of Christianity. But he added something and destroyed it. He said, ‘…so that ye are not judged.’ Now it becomes conditional. Now it is no more non-judgemental, it is a simple bargain – ‘so that ye are not judged.’ It is business-like.” (p. 1)

The last discourse in this series, ‘Scratching The Shoe’, on 29.06.1977, finishes with the words:
“The moment you stop desiring, it is there. But sometimes you stop desiring and it is not there. For example, in deep sleep – you desire no more, but it is not there. You need a cup of tea. In deep sleep you don’t desire, you don’t think of money – not even dreams are there. All has stopped, the mind has halted, but still you don’t attain Buddhahood. Why? In deep sleep you become a Buddha every night. But you miss, because at that time you are not aware.
So go to the back, and have a cup of tea. And don’t ask what enlightenment is, and don’t ask how to attain it, and don’t ask for the methods and the technology and the philosophy.
‘What’s all this?’ The master says it is all nonsense. Saying this, he then got down and departed. His sermon is finished. The shortest sermon – but one of the most penetrating.
Now don’t start thinking about it! Now don’t start thinking about it, otherwise you will miss the message. Go to the back, and have a cup of tea.” (p. 304)

In the very last discourse, ‘The Bridge But Not The Water Flows’, on 30.06.1977, Osho answers a question ‘Why is Zen called the path of paradox?’ He quotes T.S. Elliot and finishes with the words:
“In order to arrive at what you do not know
You must go by a way which is the way of ignorance.
In order to possess what you do not possess
You must go by the way of dispossession.
In order to arrive at what you are not
You must go through the way in which you are not.
And what you do not know is the only thing you know
And what you own is what you don’t own
And where you are is where you are not.
These lines are perfect Zen, pure Zen. Meditate over these lines, find out what T.S. Elliot means. These are very profound. It can be a koan for you….
Have you watched it? Where are you? People are in their bodies – there you are not. People are in their minds – and there you are not. Your reality is somewhere else beyond the body and behind the mind.
Meditate over these lines.
All profound truths are paradoxical. Hence I call Zen the path of paradox.” (p. 340)

* Zen. The Path of Paradox. Talks on Zen. Volume 3 of 3. Editor and Compiler: Ma Yoga Anurag. Introduction: Ma Anand Mallika. Design: Sw Govinddas. Photography: Ma Prem Champa. Sw Krishna Bharti. Processing: Rajneesh Foundation Limited and Com Art Lithographers Pvt. Ltd. Printing: Electrographic Industries (D.B. Taraporevala Sons & Co. Pvt. Ltd.) Bombay. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Production: Sw Premabhakta. Ma Deva Weechee. Ma Prem Namra. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1979. 376 pages. Illustrated with photos from darshans. Hardcover. Size: 22×14,5 cm. Weight: 765 g. ISBN 0-88050-190-1 (label). 5000 copies. Period: 01.07am – 10.07am 1977. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Booklist by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Books on Bhagwan. Rajneesh Meditation Centres.
In colophon: “For the Zen stories quoted in this book acknowledgement is given to: ‘Zen Flesh, Zen Bones’ by Paul Reps, The Charles E. Tuttle Co., 1957. “The Expert” by Nakashima Ton translated by Ivan Morris, originally published in ‘Encounter’, May 1958. ‘Zen and Japanese Culture’ by D.T. Suzuki, The Bollingen Series, Vol. 64, Princeton University press, 1959.”
On front flap: “This book is not about the doctrine and philosophy of Zen but about Zen – its essence, its fragrance, its taste, its energy, its laughter and its tears. It is about falling in love with a ‘way’, not achieving a goal or accomplishing a feat. One has the opportunity through gliding into the music of these words, to discover that pointing direction referred to as Zen.
The radiance of Bhagwan Shree Rajneesh is like a multifaceted diamond – one facet of that diamond presence is a Zen Master. The luminosity of that facet glows in this book. Bhagwan is not a teacher of Zen but Zen itself – Zen talking about what it itself is.
A pilgrimage into the words on these pages is a pilgrimage into a new dimension – a pilgrimage into the unknown, a pilgrimage into one of the most refined paths to enlightenment… words to open the door to the wordless.
Bhagwan has stated: “Yes, it cannot be said through words – words are inadequate; it cannot be said through silence – silence is very negative. Zen chooses the middle way. It uses words in such a way that they create silence.”
The series of discourses comprising this book were delivered in Poona, India, during the heavy monsoon rains. Like the sky at monsoon time, like vibrant pulsating clouds full and pregnant with moisture, this presence called Bhagwan – this link, this window, this door to the ‘really is’ – releases a never-ending rain of wisdom.
Fall in love with his words and come closer to his mirror awareness. Fall in love with his music and come closer to yourself. Fall in love with his wisdom and begin to know the truth.”
Continued on back flap: “Enter these pages by letting go, opening and participating within as your eyes absorb the words into your being… and allow yourself to become for a time a disciple of a Zen Master, seeing your world and your illusions as they are now. Bhagwan will help you understand that, “The Master is not giving you anything. There is nothing to give. He is simply giving you something that you already have. Rather than saying that the Master gives you something, in fact, he takes many things away from you. He takes those things which you don’t have and think that you have, and he gives you those things which you have but you think that you don’t have.”
Bhagwan brings the ancient Zen to a flowering in this moment, viewing the struggles of today through eyes that know. It is here and now. Zen is a way to be, a way to look – a way to awareness, a way to yourself.
He explains that, “It may look sometimes very crazy that one has to drop all attachments, even attachment to life. It may look very crazy that one has to even transform death into a love affair. It may look very crazy, but life is crazy, life is a paradox.” Leonard Zunin, M.D., Psychiatrist; Diplomat of the American Board of Psychiatry and Neurology; Author, “Contact – The First Four Minutes”.
“A man of great psychological insight, a seer whose followers speak of him in the same breath as Buddha, Confucius, Jesus, Mohammed and others: Bhagwan Shree Rajneesh.” Het Vaderland, October 11, 1978. (Holland).

Introduction by Ma Anand Mallika. Excerpts:
“Introducing Bhagwan Shree Rajmeesh, Zen Master. His discourses are delicate as the fragrance of green tea, ruthless as the whack of a Zen stick. Bhagwan escorts us on The Path of Paradox:
“Truth cannot be said, but it can be shown.”
And he shows us – leaving not a stone unturned along the way – Zen koans, the Nature of satori, the Three Pillars of Zen, the Man of no Title, the Great Doubt. The landscape is vividly peopled with the outlandish figures of the Zen Masters. Gautam the Buddha, source of Zen:
“Nobody has penetrated so deeply into the mystery of human being as Buddha did… bringing a new breeze into the human consciousness.”
There’s Joshu and his jokes, Chi Ch’ang, the master archer, Rinzai answering questions by beating up the questioner. You will hear Ummon’s diamond statements, and Tosu:
“The founder of a subtle technique of shocking people… using words in a nonsense way.”
Meet Bankei smilingly disarming a priest aggressively opposed to him, Bossui supporting a disciple who faces imminent death, Bodhidharma entering China and deflating the righteous Emperor Wu. There are stories that make you laugh out loud, stories that bring tears to your eyes.
“Zen hits you directly – it creates a situation.”
And you’ll feel it as Bhagwan hits all our sacred cows, answering the questions we dare not ask him, and the questions we dare not ask ourselves: death, love, politics, sex, religion, money. Provoking, shocking, transforming.
“Look!… Have eyes open. Be alert, be mindful. See things as they are.”
He strips away the illusions. If you stay open to that, if you remember:
“The Zen person always keeps the beginner’s mind, ready to learn, not closed…. Listen in the mind without argument. If you are arguing with me, you will miss me. Listen… and ponder in the heart.”
Then you will let the taste roll over your tongue, and drinking deep the tea of Bhagwan’s Zen you will know the flavour. And beyond and behind the words, you will be with Bhagwan:
“That is the ultimate, what in the East we call satsang – to be just in the presence of a Master, just to be.”
Just being creates the opportunity of insight:
“Zen is like looking for the spectacles that are sitting on your nose already.”
Have a good belly-laugh. Have a cup of tea.”

Opening discourse by Osho, ‘Now Sit Down and Listen’, on the first morning, 01.07.1977. Beginning with a ancient parable Osho continues:
“That’s what happens around a Master. You need not obey a Master. You have just to be around, available, that’s all. His presence is enough to create the seduction.
The presence of the Master is seductive. It has no commandment. It does not say to you “Do this,” and “Don’t do that” Those who talk like that, they are not Masters. They may be teachers at the most. A Master never says “Do this,” and “Don’t do that.” A Master is not concerned with your actions at all. His concern is deeper, his concern is with your being.
A Master is catching… like measles. In his presence you start catching a different vibe – if you are available, if you are ready to listen, if you are ready to look – then things start moving on their own. That is the meaning of a Master.
What is the difference between a teacher and a Master? A teacher teaches you, he has a doctrine, he has a philosophy. He argues, discusses, proves. A Master is himself the proof. He does not argue, he does not propose any philosophy, he does not give you any ethos. He has no commandments. He does not create any should, he does not give you any ideals. In fact, he takes all ideals away. He does not give you a scripture. He teaches you how to burn all scriptures, how to be free of the word and the theory and the scriptures, you are free to be. Otherwise, thoughts go on clamouring within, thoughts go on clouding within. And thoughts go on distracting you from your center.” (p. 4)

The last discourse in this series ‘Look!’ on 09.07.1977, (last discourse is with Questions and Answers on 10.07.1977), finishes with the words:
“Zen is not a method. Zen is going beyond all methods. Zen is not a way! Zen is dropping all the ways to arrive home. Zen is not a journey – there is no goal in it. Zen is the disappearance of all journeys and the sudden recognition that you are there already, that you have been there always.
Zen is a sudden illumination, abrupt, not gradual, because gradual means practising, step by step. Zen is sudden. Nothing has to be practised. It is already the case.
That which you are seeking is already within you. The seeker is the sought. You just have to stop seeking and look. Look into your form, and you will not find it. Look into your mind, and you will not find it. Look into your self, and you will not find it. And when all these three have not been found, you will find who you are!” (p. 324)

* Sufis. The People of The Path. Volume 1 of 2. Editor and Compiler: Ma Prem Veena. Introduction: Ma Prem Pradeepa. Design: Ma Prem Tushita. Jacket Design: Sw Govinddas. Photography: Sw Krishna Bharti. Processing: Sw Govind Vedant. Typesetting: Ravi and Ashok Enterprises, Poona. Printing: Usha Offset Printers, Bombay. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Production: Ma Deva Urja. Ma Prem Upasana. Ma Prem Hadia. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1979. First Edition. 544 pages. Illustrated with photos from Buddha Hall. Hardcover. Size: 22×14,5 cm. Weight: 1055 g. ISBN: o-88050-136-7 (label). 5000 copies. Period: 11.08am – 26.08am 1977. 16 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Booklist by Bhagwan Shree Rajneesh. Translations. Foreign Editions. Rajneesh Meditation Centres.
On front flap: “Once again Bhagwan puts on his Sufi hat and comes to the meditation hall to give his listeners the experience of being a Sufi:
“These talks cannot explain to you what Sufism is – because I am not a philosopher. I am not a theologian either. Ad I am not really talking on Sufism; I will be talking Sufism. If you are ready to go into this adventure, then you will attain to a taste of it. It is something that will start happening in your heart. It is something like a bud opening…”
And whether Bhagwan is answering a question, recounting or commenting on an old Sufi story, telling a joke, or cutting brilliantly away at our so-called knowledge and shattering the illusions in which we hide from ourselves and life, it turns out that all he has really been doing is watering our spiritual gardens so that the bud can begin to open in us.
These discourses, given at the Shree Rajneesh Ashram during August 1977, are examples of the Sufi Master at work, using paradox, parables, jokes, wisdom and absurdity to shake us out of our intellect into our mystical innocence. Bhagwan has no interest in informing us about the mystic. Instead, he creates the possibility for us to discover the mystic for ourselves:
“Everybody is a born mystic. My effort is to liberate your mysticism…” “Become a mystic but don’t believe in mystics. Become a Sufi but don’t believe in Sufis. Become me but don’t believe in me… When you can have the taste, why believe in it?””
Continued on back flap: “Although it’s fun to sift through this book and enjoy the treasures spilled in abundance across its pages, it’s also a good idea to read each discourse at one sitting. “Find an alive Master,” says Bhagwan, because an alive Master will not give you a dead structure. An alive Master will give you only an insight into your being.” To sit and read a complete discourse is to allow the meditative mystery hidden within it to become active in you, and to make this insight into your own being available to you. Just let the river take you. Each discourse is a different journey out of the mind and into the heart, and the scenery along the way is delightful!” Sw Anand Rajen.
“…Through these stories, Bhagwan opens many doors to the Sufi Way… Thus again Bhagwan entices us with his being, seducing us toward the unknown with the beauty of his presentation…” Sufi Times. July, 1978.
“Bhagwan is able, as nobody else, to help us in finding the answer to the fundamental questions of life and death. In his discourses he goes beyond the knowledge of philosophers and scientists of our century pouring out his own experience. His insight transforms our questions into the real quest: how to realize our own being.” Theo. C.C. de Ronde, Ph.D., Doctor of Theology, Former Franciscan monk, Secretary of National Council for Adult Education, Holland.

Introduction by Ma Prem Pradeepa. Excerpts:
“Bhagwan is a living Master, living here in our ashram. I feel the effects of having been chosen by Him as a disciple. (Yes, He says the Master chooses the disciple.) I’m beginning to understand and love the devices my Master uses to open my eyes! Sufi Masters are famous – even notorious – for their naqshbandi, which are designs or maps created to decode our dreaming states. They say that God was the original Sufi Master. His telling Adam and Eve not to eat the fruit of the tree of knowledge was a naqshbandi. God was provoking them to eat this fruit as a challenge, so that they could define themselves…
Reading these discourses on the People of the Path is to be on the Path yourself. You too become a Sufi. I remember sitting through the discourses each morning, knowing these times were full of mental booby-traps. Bhagwan’s consciously devastating words are sheer poetry, opening the door to the freedom of no limits or fixed horizons. Each time I recognize how I’ve misunderstood yet again, I chuckle inwardly. There comes a deep relaxation and let-go as I stop trying to remember or recognize what on earth is going on, letting Him do the work!! The beauty and flow lubricate my soul, and off I go back to where I’ve always been.
Bhagwan say ‘Sufis are the greatest drunkards in the world – but not drunk on any wine you can find in the market-place.’
One last vital point. If this book gives you a contact high, don’t be like the man who was fond of studying systems and wrote to the Dervish Master, Abdul Aziz of Mecca, asking if he could discuss them. Come closer. Bhagwan is alive, well and beckoning…” (No page number)

Opening discourse by Osho, ‘A Rare Kind Of Magic’, on the first morning 11.08.1977.
“Once a learned Mohammedan came to me and asked, ‘You are not a Mohammedan, then why do you speak on Sufism?’ I told him, ‘I am not a Mohammedan, obviously, but I am a Sufi all the same.’
A Sufi need not be a Mohammedan. A Sufi can exist anywhere, in any form – because Sufism is the essential core of all religions. It has nothing to do with Islam in particular. Sufism can exist without islam; Islam cannot exist without Sufism. Without Sufism, Islam is a corpse. Only with Sufism does it become alive.
Whenever a religion is alive it is because of Sufism. Sufism simply means a love affair with God, with the ultimate, a love affair with the whole. It means that one is ready to dissolve into one’s heart. It knows no formality. It is not confined by any dogma, doctrine, creed or church. Christ is a Sufi, so is Mohammed. Krisha is a Sufi, so is Buddha. This is the first thing I would like you to remember: that Sufism is the innermost core – as Zen is, as Hassidism is. These are only different names of the same ultimate relationship with God.” (p. 5)

In the last discourse in this series ‘A Spluttering and a Going Out’ on 25.08.1977, (last discourse is with Questions and Answers on 26.08.1977), Osho talks on Francis Bacon’s introduction of carrying out experiments in science and finishes with the words:
“You will be surprised to know where Bacon got the idea of experiment from. You will not believe it! He got it from Sufism. He was a great reader of Sufi books, he was immensely interested in Sufi books, and from the Sufi ideas he got the idea that if experiment is the door to the inner world, why could it not be the door to the outer? Science owes much to Sufism because of this. If some day the right sources are searched for, then the real fathers of science will be the Sufis, not the Greek philosophers, Aristotle, Plato and others, no. They were all speculators. From where did the idea of experiment enter into the mind of Bacon? It entered from Sufism. He may have read this story or something else, but it entered from Sufism because Sufis are very insistent on experiment.
And if religion is also going to grow, then experiment has to become its very foundation. Just as science has reached such great height within such a small time limit – three hundred years – so religion can also have great possibilities if it becomes experimental. Religion has much to learn from Sufism. Sufism is the most essential religion – that’s why I say it is existential, experimental, experiential.” (p. 498)

* Sufis. The People of The Path. Volume 2 of 2. Editor and Compiler; Ma Prem Veena. Introduction: Sw Anand Rajen. Design: Ma Prem Tushita. Jacket Design: Sw Anand Sangito. Photography: Sw Krishna Bharti. Typesetting: Graphic Systems. Poona. Processing: Rajneesh Foundation Ltd. Poona. Commercial Art Lithographers. Bombay. Printing: Usha Offset Printers. Bombay. Coordination: Me Yoga Pratima. Ma Deva Ritambhara. Production: Sw Premdharma. Ma Anand Zeno. Ma Anand Parinita. Ma Deva Weechee. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1980. First Edition. 534 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 950 g. No ISBN. 5000 copies. Period: 27.08am – 10.09am 1977. 15 discourses. Subject: Sufism. Questions an Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres.
On back jacket: “Bhagwan Shree Rajneesh is one who can point the way. One who is capable, by virtue of his knowledge of the source, of using and devising methods to make people receptive for that which always was, is and will be: divine love, wisdom, unity, being.” Esotera. August, 1979. (Germany)
“When I read his discourses I feel the unmistakable flavour of experience and wisdom. A wise man is a rare bird in these days. It is better to try to listen to his ancient song… Rajneesh is an extraordinary spiritual Master.” L’Espresso. May 8, 1979. (Italy)
“Rajneesh is no ordinary man. He is no phoney. He is an authority on not only Hinduism but Christianity, Islam, Shintoism, Zen, Zoroaster and Buddhism. It is a feast for the ears to hear him speak. The words cascade like the waters of the Niagara. He does not prepare any lecture as he does not have to. It will be like Einstein looking into the Mathematics text to teach about Euclid’s theorem.” India Tidings. July 8, 1979. (India)
From front flap: “Bhagwan Shree Rajneesh is an enlightened Master who, in speaking to us about the world we live in, speaks to us about ourselves in this world with all the wisdom of the sage, which is something we have long forgotten to expect from those who speak. His discourses are spontaneous gifts delivered every morning at eight o’clock. One needs to stop and ponder this fact a moment to appreciate its implications. Here lives this being who appears at the same time each morning, year after year, to talk to those who want to hear him. He speaks usually for over an hour and a half, and every time he speaks, before a gathering of anything from six hundred to three thousand listeners, he brings his audience into the experience of meditation, giving them the taste of enlightenment at the same time that he fascinates with his intellectual virtuosity and relaxed openness of heart. To see him speaking is to witness the personification of consciousness and love without need. To hear him, not explaining like a teacher what Sufism is, but being Sufism for us from the inside – as in other months he is the Zen Master, the Hassidic sage, the Taoist, the Buddha, the Christ – is to feel the Sufi within oneself, here and now on the path of one’s own pilgrimage in life.”
Continued on back flap: “But the most awesome fact about Bhagwan is that he is available, in a unique and inevitably controversial way, to all who have become aware of their own quest as human beings:
“… the first thing, the first and the most important thing is to find a Master. Sufis say the greatest blessing of life is to be with a Master. If you are not with a Master you have missed the whole opportunity, them you lived with the non-essential, then you never came in contact with the essential. And the only way to come in contact with the essential is to be connected with someone who is in contact.”
Today, just seven years since Bhagwan began to initiate people into discipleship – sannyas – there are about 75.000 sannyasins all over the free world.”
“Here is a real Master. A Buddha. How can anyone find anything more attractive? What a blessing that he is available.” Kenneth A. Wolkoff, M.D.
“Bhagwan Shree Rajneesh is a phenomenon of pure energy – the boundless power of existence funnelled through this being in human form; focused, and showered on all of us who are willing to partake of it.” Peggy Bier. Former City Editor. The Roanoke Times and World News (U.S.A.)

Introduction by Sw Anand Rajen. Excerpts:
“What had happened to Rajneesh Chandra Mohan cannot be compared with anything familiar to us, and yet it is the ultimate destiny, and raison d’être, of all of us. If we lived in a sane world, all the nations on this earth would have joined in rejoicing and celebrating the enlightenment of this man, because on each of the occasions when this has happened – not simply the enlightenment, but the enlightenment of one who could offer his light to others – the possibility has arisen for humanity to re-enter paradise. It happened when Gautam became the Buddha, when Jesus became Christ, when Mohammed and Krishna and Mansoor and Zarathustra disappeared into what in India is called satchitananda – being, consciousness, bliss.
For anyone to say this about someone who is actually alive right now is of course outrageous, and utterly unacceptable to the masses; hence the crucifixion. As Bhagwan Shree Rajneesh – the name by which this being is now known – says in one of these discourses, ‘Mansoor was murdered, crucified like Jesus. Mohammedans could not understand him. This always happens. You cannot understand any higher point than your own. It becomes a danger to you. If you accept it, then you accept that there is some possibility which is higher than you. That hurts the ego, that humiliates. You would like to destroy a Mansoor or a Christ or a Socrates just for a single reason: that you cannot conceive, you cannot concede, that there is a possibility of some higher standpoint than you. You seem to believe that you are the last thing in existence, that you are the paradigm, that you are the climax that there is no beyond.’…
Our feelings happen to be the door into our inner spirit, our true self, so it is no accident that many people are drawn to Bhagwan through having begun the journey into self-awareness that modern group therapies now make available to the public, nor that many psychotherapists have become sannyasins and now live and practise in the ashram, Bhagwan’s community here in Poona…
Group therapy is expressive and brings us to trusting ourselves to really be authentically ourselves – to be truly individual. Meditation is our letting go of even this individuality, the dissolving into existence, God, bliss. All spiritual seekers who have traveled the path into being have discovered these two states, so it would be a surprise if the Sufis did not have words to describe them…
Bhagwan is here to give us the opportunity to come into our own being through participating in his being. And what being with a Master – being a sannyasin – boils down to is that the undistracted presence of the Master shows you more and more unavoidably how distracted and tangled and preoccupied you are, and at the same time, when you are least expecting it, draws you clean out of your obscuring mind into momentary experiences of being herenow.
Sanyasins can be as confused, blind, distracted, cunning, greedy, mean, unhappy, anxious, exploiting and at the mercy of circumstance as anybody: the only difference is that they are committed to the process – in being with Bhagwan – of becoming less so, and ultimately of dropping the whole process of becoming, and simply being. However far away they may keep themselves from it, they are on the path to their own awakening. This book, like all Bhagwan’s published discourses, makes very clear what this means; but remember, all you have here are the Master’s words, and inspiring and exciting as they are, they stand in the same relation to being with Bhagwan – to being a sannyasin – as a menu does to the meal itself.” (No page number)

Opening discourse by Osho, ‘Seven Valleys’, on the first morning 27.08.1977.
“Man is a paradox. And man is the only animal, the only being, that is paradoxical – that is man’s uniqueness. Man’s special being is his innermost paradox. All other animals are non-paradoxical.
A tree is a tree, and a dog is a dog, but man is never in a state of isness. He is always becoming, growing. Man is always surpassing himself; that is his paradox. And it is at his very core of being. It is not accidental, it is very fundamental. Once you understand this paradox you have your first glimpse about human-ness – what man is.
Man is always a project, a becoming. His being consists of becoming – this is the paradox. He is always between that which he was and that which he is going to be. He is always between his past and future – a bridge hanging between two eternities, the past and the future. He is a surpassing, a continuous surpassing. Man is never content with that which he is; he is trying to go beyond, always trying to go beyond. Whatsoever he is doing, all his effort is basically how to become something more, something higher, something better.” (p. 5)

The last discourse in this series ‘A Silent Shrine’ on 10.09.1977 finishes with the words:
“One thing may be relevant in one context. It is not relevant in all contexts. But the context comes from your being. So never know more than you are. Be more, know less, and you will always be moving in the right direction. Know a little, but do it, absorb it, digest it – otherwise knowledge can become a kind of indigestion. It can create nausea. You will have to vomit it.
Eat a little, but let it be digested so it becomes blood, bones and marrow.
Sufis are very practical people, very down-to-earth. The sage must have looked into the man and seen that his capacity was very poor. If he had to be helped, he had to start from there. It is not insulting. The sage is not ridiculing. It is out of his compassion that he says, ‘You do two things. One is: stop gathering knowledge – no more. In fact, unlearn all that you have learned. Close your ears and think of something that you like. Think of something that you love. Think of something with which you can fall en rapport, whatsoever it is. That will be the first glimpse of God in your being. And the journey starts from there.” (p. 516)

* The Heart Sutra. Discourses on the Prajnaparamita-Hridayam Sutra of Gautama the Buddha. Editor: Ma Yoga Sudha. Compilation: Ma Yoga Rabiya. Foreword: Ma Prem Pradeepa. Design: Ma Prem Tushita. Photographs: Sw Shivamurti. Sw Krishna Bharti. Printing: B.B. Nadkarni at New Thacker’s Fine Arts Press, Bombay 400 011. Set in Baskerville. Publisher: Aa Yoga Laxmi. Rajneesh Foundation, Poona, July 1978. First Edition. 318 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 585 g. No ISBN. 5000 copies. Period: 11.10am – 20.10am 1977. Subject: Buddha. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Tranlations. Rajneesh Meditation Centres.
In colophon: “Acknowledgements to ‘The Heart Sutra’ Buddhist Writings Buddhist Wisdom Books Edward Conze for the sutras used in this book.”

Foreword by Ma Prem Pradeepa. Excerpt:
“In this book are ten of the daily morning discourses from our ashram in Poona. You can share this extraordinary situation through these words. This is the transmission of the Dhamma by one who is what he is talking about. You can clearly feel the relationship of disciple to Master, especially in the way he teases and deranges our attitudes to all and everything while answering questions each alternate day.
Some people quake with heart-filled terror, goose-pimpled from head to toe, when hearing the words of Gautama the Buddha. “Gone, gone, gone beyond” can evoke the cosmic horrors like nothing else. I’ve felt petrified by those declarations, yet deep within there’s something indisputably right about them and an understanding that this too will pass, as I go totally into each new moment.
There are some people who find Buddhist texts dry and intellectual, and so they are – unless brought to life with love and humour, and only when they become your very experience. When you taste your Buddha-nature as he salutes the Buddha in you – he who is, after all, a mortal, flesh and blood… who you might recognize as the Master – nothing, but nothing, is more shattering and thrilling. Miracles do exist, and that’s nothing special.
If this book is meaningful to you, if your heart strings are pulled, your mind electrified and terrified, don’t hang on to these words. Be impulsive, act on irrational desires that apparently spring from nowhere. Bhagwan is showing us all how to be a light unto ourselves. My friend, who knows me so well, has just reminded me to remind you to pass the word on to your friends. Come closer to their source. Here and now, the Dhamma wheel is turning again.
HIS BLESSINGS with love, his disciple Ma Prem Pradeepa.” (No page number)

Opening discourse by Osho, ‘The Losers Are the Only Winners in This Game’, on the first morning 11.10.1977.
“I salute the Buddha within you. You may not be aware of it, you may not have ever dreamed about it – that you are a Buddha, that nobody can be anything else, that Buddhahood is the very essential core of your being, that it is not something to happen in the future, that it has happened already. It is the very source you come from; it is the source and the goal too. It is from Buddhahood that we move, and it is to Buddhahood that we move.
This one word ‘Buddhahood’ contains all – the full circle of life, from the alpha to the omega.
But you are fast asleep, you don’t know who you are. Not that you have to become a Buddha, but only that you have to recognize it, that you have to return to your own source, that you have to look within yourself. A confrontation with yourself will reveal your Buddhahood. The day one comes to see oneself, the whole existence becomes enlightened. It is not that a person becomes enlightened. How can a person become enlightened? The very idea of being a person is part of the unenlightened mind. It is not that I have become enlightened; the ‘I’ has to be dropped before one can become enlightened, so how can ‘I’ become enlightened? That is absurdity. The day I became enlightened the whole existence became enlightened. Since that moment I have not seen anything other than Buddhas – in many forms, with may names, with a thousand and one problems, but Buddhas still.
So I salute the Buddhas within you.
I am immensely glad that so many Buddhas have gathered here. The very fact of your coming here to me is the beginning of the recognition. The respect in your heart for me, the love in your heart for me, is respect and love for your own Buddhahood. The trust in me is not trust in something extrinsic to you, the trust in me is self-trust. By trusting me you will learn to trust yourself. By coming close to me you will come close to yourself. Only a recognition has to be attained. The diamond is there – you have forgotten about it, or, you have never remembered it from the very beginning…
Listen to these sutras because they are the most important sutras in the great Buddhist literature. Hence they are called The Heart Sutra; it is the very heart of the Buddhist message.” (p. 3)

The last discourse in this series, ‘Gone, Gone, Gone Beyond!’, on 19.10.1977, (last discourse is with Questions and Answers on 20.10.1977), finishes with the words:
“Nothingness is the taste of this whole sutra. Become nothing and you will be all. Only the losers can be the winners in this game. Lose all and you will have all. Cling, possess, and you will lose all.
Buddha is known as Mantra Adipatti: bestower of spells, Master of spells, Mahaguru – but not in the sense that the word has fallen and become a dirty thing in modern times. ‘Guru’ has become a four letter dirty word. Not in that sense. Krishnamurti says that he’s allergic to gurus. It is true.
Buddha is really a Mahaguru. The word ‘guru’ means heavy with heaven, heavy with joy, with ecstasy, heavy with svaha; heavy like a cloud full of rain, ready to shower on anybody who is thirsty, ready to share. ‘Guru’ means heavy, heavy with heaven.
‘Guru’ also means one who destroys the darkness of others. I’m not talking about so-called gurus who go on roaming around the world. They don’t destroy your darkness; they impose their darkness upon you, they impose their ignorance upon you. And these gurus are mushrooming like anything. You can find them everywhere: one Muktananda mushrooming here – another Maharishi Mahesh Yogi mushrooming there – they are mushrooming everywhere.
A guru is one who makes you free. A guru is one who delivers you freedom. A guru is one who liberates you. Buddha is one of the Mahagurus. His message is the greatest that has ever been delivered to man. And this sutra is one of the greatest expressions of Buddha. He has talked for forty-two years, and he has said many things, but nothing compared to this. This is unique. You are fortunate that you have been here to listen to it and to meditate upon it. Now be even more fortunate – become it.” (p. 276)

* I Say Unto You. Talks on the Sayings of Jesus. Volume 1 of 2. Editor: Ma Prem Asha. Compilation: Ma Yoga Rabiya. Introduction: Sw Deva Abhinandan. Design: Sw Deva Anuragi. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Photographs: Sw Krishna Bharti. Calligraphy: Sw Sat Sanudaya. Jacket Design: Sw Anand Sangito. Production: Ma Anand Premda. Ma Deva Weechee. Ma Anand Nirala. Printing: Taraporevala Publishing Industries Pvt. Ltd. Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1980. First Edition. 345 pages. Hardcover & Paperback. Size: 21×14 cm. Weight: 735 g. No ISBN. 5000 copies. Period: 21.10am – 01.11am 1977. 10 discourses. Subject: Jesus. Questions and Answers. Place: Buddha Hall. Poona.

In colophon to second edition (1983): “The sutras quoted in this book were taken from the King James Version of the Holy Bible.”
On back flap:
“It would mean much if Christianity loved their invisible Jesus only half as much as the sannyasins love their visible Master. It would be incredible if Christians would let Jesus’ words penetrate them, if they would live them in such a way as sannyasins understand the words of Jesus and all the world religions through Bhagwan. It would be a step towards revival of the church, if – as it happens in Poona – thousands would leave the old, going radically on the journey of their life, changing privileges and boredom for rejoicing and alert spirituality.” Dr. G. Marcel Martin. Evangelische Kommentatore. December 1978 (Germany)
“Christ came on earth so that our eternal lives could flower. He was neither a Catholic nor a Protestant nor a Jew, but his own man. Rajneesh is his own man and that’s why he is in the process of speaking to you, of pulling you up from your drowsiness. He has a very simple style of speaking. It is as a poet, and not as a commentator or historian, that he speaks.
I was awakened beautifully from my thoughts. Rajneesh, a thousand thanks.” Le Gabriel Rasenstock Cumarstoid. December 1977. (Ireland)
“One of my favourite books I have read is by Bhagwan Shree Rajneesh about Jesus Christ.” Comhar. (Ireland)

Introduction by Sw Deva Abhinandan. Excerpts:
“Now here with Bhagwan Shree Rajneesh, heart exploding with rejoicing, singing – throat full of hallelujahs, I am for the first time experiencing the meaning of the reality of Jesus Christ. In these discourses Bhagwan strips away the outer layers of our conditional ideals, our myths and muddled moralities, and guides us with light and laughter into the real magic and miracle of Jesus – Jesus the lover, the compassionate, feasting and communing with the common man, the prostitute, the fisherman, embracing all in his love, calling all to him, the lepers and lawbreakers alike! Jesus the rebel. Not the violent political revolution of a Che Guevara, but an inner rebellion that cuts through the masks and facades of dead morality and tradition. A rebellion against darkness that truly opens blind eyes.
Bhagwan tells us the same stories, the same parables, but with a freshness and life never before tasted, showing us with deft strokes their deeper meaning, their timeless relevance. For the first time we feel the laughter, the passion, the silence, and celebration of Jesus Christ. For the first time we really feel him as both son of a man and son of God…
Bhagwan can speak with authority on the Master Jesus, for they fly the same clear sky! These discourses are really an adventure story, not just any adventure story, but a story of the greatest adventure, the only adventure – the adventure of returning to one’s true nature. An adventure of the heart. The adventure of coming home. Here as sannyasins of Bhagwan we have embarked on that adventure. If you read these discourses and your heart is opened, you too may embark. And Cristmas will never be the same again.” (No page number)

Opening discourse by Osho, ‘The Flute on God’s Lips’, on the first morning 21.10.1977:
“The Gospel starts in an incredibly beautiful way. No other book starts that way, no other book can start that way. The Bible is ‘the book of the books’: that is the exact meaning of the word ‘Bible’ – the Book. It is the most precious document that humanity has. That’s why it is called ‘The Testament’, because Jesus has witnessed to God in it: Jesus has become the witness to God, a testament. It is the only proof possible.
God cannot be argued, but only a man like Jesus can become a proof for him.
The Gospel carries all that is beautiful in Jesus’ flowering, the Beatitudes. Those statements are the most beautiful ever made. Not even Buddha, not even Lao Tzu, have spoken that way. Buddha is very philosophic, very refined; Jesus is very simple, plain. Jesus speaks like a villager, a farmer, a fisherman. But because he speaks the way common people speak, his words have a solidity, a concreteness, a reality.
Buddha’s words are abstract; they are very very high words, philosophical. Jesus’ words are down-to-earth, very earthly. They have that fragrance of the earth that you come across when the rains have started and the earth is soaking up the rains and a great fragrance arises – the fragrance of the wet earth, the fragrance that you find on a sea beach, the fragrance of the ocean, the trees. Jesus’ words are very very earthbound, rooted in the earth. He is an earthly man, and that is his beauty. Nobody else can be compared with that beauty. The sky is good, but abstract, far away, distant.
So I say to you, no other book starts the way the Gospel starts; no other book talks the way the Gospel talks.
The word ‘gospel’ comes originally from a word godspel. God has spoken through Jesus. Jesus is just a hollow bamboo. The song is of God, and Jesus’ metaphors are very true to life. He is not spinning concepts, he is simply indicating the truth as it is.” (p. 4)

The last discourse in this series, ‘To Receive the Gift of God’ on 31.10.1977, (last discourse is with Questions and Answers on 01.11.1977), finishes with the words:
“Only the feminine mind can receive, because it is non-aggressive. And only a woman can come in deep trust and intimacy; a man remains afraid. And remember, I am not saying that men will not be able to receive, but they will be able to receive only when they also become feminine.
The disciple has to be feminine – whether man or woman, that doesn’t matter. The disciple has to be feminine, because the disciple has to receive the spark, the disciple has to become pregnant with the spark. That’s why the woman at the well has been chosen. Whether it happened historically or not is irrelevant, but it has always been happening. It has happened with Buddha, it has happened with Zarathustra, with Lao Tzu, with Christ. It is happening right now…here!
Meditate over it.” (p. 306)

* I Say Unto You. Talks on the Sayings of Jesus. Volume 2 of 2. Editor: Ma Prem Asha. Compilation: Ma Yoga Rabiya. Introduction: Ma Prem Sagara. Design: Sw Deva Anuragi. Ma Anand Premda. Calligraphy: Sw Sat Samudaya. Jacket Design: Sw Govinddas. Photography: Sw Krishna Bharti. Phototypesetting: Spads Phototype Setting Industries (P) Ltd. Worli. Bombay. Processing: Rajneesh Foundation. Poona. Printing: Taraporevala Publishing Industries Pvt. Ltd. Bombay. Binding: Four Oceans Binders. Bombay. Production: Ma Deva Weechee. Ma Anand Nirala. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, September 1980. First Edition. 375 pages. Illustrated with darshan photos. Unbound. Size: 22×14,5 cm. Weight: 750 g. ISBN 0-88050-586-9 (label). 5000 copies. Period: 02.11am – 10.11am 1977. 9 discourses. Subject: Jesus. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres. Major Book Distributors and Suppliers.
On front flap: “The story of Jesus is familiar to us all – so well-known that the reality of Christ, the ‘crowned one’, has all but passed into a dream. Bhagwan speaks of Jesus… and a reverberation between the two reveals what the true story of a man’s life can be – not just then but now, not just in Jesus but in Bhagwan, in you, in me.”
“This is one of the greatest stories of human transformation in human history – how Adam becomes Christ, how the unconscious becomes luminous, how the ordinary becomes transformed into the extraordinary, how the worldly becomes suffused with the other-worldly, how matter is transmuted into consciousness.” Bhagwan Shree Rajneesh
“We can certainly learn from Bhagwan…. The positive thing about Bhagwan is that he tunes in to the religious and therefore the most intimate feelings of man. He gives you the feeling that you are part of something great.” Libelle Magazine, May 1980. (Holland)
On back flap: “A general convergence of religion and psychotherapy has been happening during the past few years creating various psycho-religious therapeutic methods. In this cohesion, special attention must be given to the movement around Bhagwan Shree Rajneesh…. The psycho-religious movement around Bhagwan is the most outstanding and influential within the broad range that has been developing during the last decade.
Bhagwan creates an image of Jesus that is enriched with the features of an Indian Yogi and Master…. Bhagwan and his programme are an enormous challenge for a Christianity that has identified itself so much with Western society.” Central Office for the Ideological Questions for the German Protestant Church. June 1980. (Germany)
“To say something about Bhagwan Shree Rajneesh is a koan. How to describe the grace and delicateness of a petal, the dance of nature or the song of the birds? One has to be with him and feel. To say something about Bhagwan…There is only silence. A rose is a rose is a rose….” Anna Maria de Campos Castilho, Ph.D.

Introduction by Ma Prem Sagara. Excerpts:
“Early morning / in a misty green jungle garden / surrounding an auditorium / named Chuang Tzu. / Several hundred / orange-clad sannyasins / sit silently. // A white-robed figure / comes gliding in / hands raised together / in the traditional greeting, / namaste. / A flowing gesture… radiating / such grace and compassion. // In a soft voice / he begins his morning sutra: / the Gospel according to John. //… And if his words touch the inside of you / where you know this is it, this is true, / may this book be an invitation / to discover God / dancing in you.” (No page number)

Opening discourse by Osho, ‘Neither Do I Condemn Thee’, on the first morning 02,11.1977.
“Religion always deteriorates into morality. Morality is dead religion. Religion is alive morality. They never meet, they cannot meet, because life and death never meet, light and darkness never meet. But the problem is that they look very alike – the corpse looks very like the living man. Everything is just like when the man was alive: the same face, the same eyes, the same nose, the hair, the body. Just one thing is missing, and that one thing is invisible.
Life is missing, but life is not tangible and not visible. So when a man is dead, he looks as if he is still alive. And with the problem of morality, it becomes more complex.
Morality looks exactly like religion, but it is not. It is a corpse: it stinks of death. Religion is youth, religion is freshness – the freshness of the flowers and the freshness of the morning dew. Religion is splendour – the splendour of the stars, of life, of existence itself. When religion is there, there is no morality at all and the person is moral. But there is no morality; there is no idea of what morality is. It is just natural; it follows you as your shadow follows you. You need not carry your shadow, you need not think about your shadow. You need not look back again and again and see whether the shadow is following you still or not. It follows.” (p. 6)

The last discourse in this series, ‘Ye Shall Live Also’, on 10.11.1977 finishes with the words:
“To the ignorant, death is the death of life. To the knower, death is the beginning of real life. To the knower, death is a door into the divine.
This his parting message is of immense value. Let it sink deep in you. Let it become your heartbeat. That is the only way to meditate upon it. That is the only way to come to its meaning. Forget all that Christians have been saying.
Those dogmatic assertions are all chauvinistic. Forget what the theologians have put on top of Jesus’ pure testaments. Put aside all that has been taught and go directly into these sayings, and meditate. And immense will be the benefit. You will be blessed.
This is one of the greatest stories of human transformation in human history – how Adam becomes Christ, how the unconscious becomes luminous, how the ordinary becomes transformed into the extraordinary, how the worldly becomes suffused with the other-worldly, how matter is transmuted into consciousness.” (p. 352)

* This Very Body the Buddha. Discourses on Hakuin’s Song of Meditation. Editor: Ma Ananda Vandana. Introduction and Afterword: Ma Ananda Vandana. Design: Ma Prem Sarva. Photography: Ma Prem Champa. Sw Krishna Bharti. Co-ordinator: Ma Yoga Pratima. Typesetting: Ravi & Ashok Enterprises. Printing: Army And Navy Press, Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1978. First Edition. 348 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 680 g. No ISBN. 5000 copies. Period: 11.12am – 20.12am 1977. 10 discourses. Subject: Zen Masters. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Foreign Editions. Translations. Rajneesh Meditation Centres.
Typeset in reddish font.
In colophon: “We gratefully acknowledge the use of ‘A First Reader’, ed. Trevor Leggett, for the sutras quoted in this book.”
On front flap: “Hakuin’s ‘Song of Meditation’ is a very small song, but a great gift. Hakuin is one of the greatest Zen masters. His song contains all – all the Bibles and all the Koans and all the Vedas. A small song of a few lines, but it is like a seed – very small, but if you allow passage to it to your heart, it can become a great tree.
‘This is a song of meditation. If meditation is without a song it is dull and dead – it does not beat, it does not breathe. You will find this song and its meaning only when you are singing and dancing… when the music of life has overtaken you, has possessed you.
‘Hakuin’s song is so small and yet so vast, it is unbelievable. How can a man condense so much insight into so few words? But Hakuin was a man of few words, a man of silence….”
“He is now, without question, the most inspired, the most literate and the most profoundly informed speaker I have heard anywhere. Everything in his philosophy of life has the unmistakable ring of truth: a new experience.” VOGUE.
The structure of this series is one opening discourse on Hakuin’s song on 11.12 followed by four discourses with Questions and Answers. Then on the 16.12 the second discourse on Hakuin’s song followed by four more discourses with Questions and Answers.

Introduction by Ma Ananda Vandana. Excerpt:
“He gave us the first talk in this series on His birthday, December 11th, 1977. a record number of souls had come to Poona to celebrate this day, and Buddha Hall was bursting with embryo Buddhas, thirsty hearts come to drink of The Buddha. His first words to us were:
‘My beloved ones. I love you. Love is my message.’
Many of us were startled, stunned, somehow it was a shock to hear the Master say that He loves us. Next day, somebody sent a question: ‘What is love? I feel what I call love and what you call love are totally different’ And He said:
‘Yes, they have to be totally different. When I talk about love it has the meaning of consciousness in it. When you talk about love it has the darkness of consciousness in it. They are two worlds apart.’
For the ten days of these talks the vision He gave us through Hakuin’s song was so clear as early morning sunlight – that we are Buddhas, that we have never been anything else, that we have only forgotten. That it is utterly impossible to have lost our Buddhahood because that is what we and everything under the sun has always been from the very beginning…” (No page number)

Afterword by Ma Ananda Vandana. Excerpt:
“Everything is getting lighter. Weight-wise and brightness-wise lighter. And I get this delicious sweet feeling whenever I get it that I’m gonna be a star and am just an average ordinary idiot and then I have to hug me a lot seeing as I’m so stupid and sweet.
And as for the Bhagwan lord and master of the idiots… when I feel Him there’s a warm bellyful of well-being and I’m so in love it’s a miracle I can take another breathful of it.” (p. 333)

Osho’s opening discourse, ‘The Lion’s Roar’, on the first morning 11.12.1977.
“My beloved ones: I love you. Love is my message – let it be your message too. Love is my colour and my climate. To me, love is the only religion. All else is just rubbish, all else is nothing but mind-churning dreams. Love is the only substantial thing in life, all else is illusion. Let love grow in you and God will be growing on its own accord. If you miss love you will miss God and all.
There is no way to God without love. God can be forgotten – if love is remembered, God will happen as a consequence. It happens as a consequence. It is the fragrance of love and nothing else. In fact there is no God but only godliness. There is no person like God anywhere. Drop all childish attitudes, don’t go on searching for a father. Divineness is, God is not. When I say divineness is, I mean whatsoever is, is full of God. The green of the trees, and the red and the golden – all is divine. This crow crying, and a bird on the wing, and a child giggling, and a dog barking – all is divine. Nothing else exists.” (p. 5)

The second discourse in this series of two discourses only on Hakuin’s song, ‘This Cake is Delicious’, on 16.12.1977, finishes with the words:
“Zen people talk about four wisdoms…
The first wisdom is called ‘the wisdom of the mirror’. When there is no thought you become a mirror. This is the first wisdom, becoming like a mirror. The second wisdom is called ‘the wisdom of sameness’. When you become a mirror without any thought, all distinctions in the world disappear. Then it is all one. Then the rose and the bird and the earth and the sky and the sea and the sand and the sun are all one, it is one energy.
When you are a mirror – the first wisdom – the second wisdom arises out of the first: the wisdom of sameness. Duality disappears. And out of the second arises the third wisdom, the wisdom of spiritual vision. When you have seen that all over the world it is one energy, then only can you see inside yourself that you are also that energy. Then the seer and the seen become one, the observer and the observed become one. That is the third wisdom, the wisdom of spiritual vision. Buddha has a special word for it, he calls it dhamma chakkhu – the eye for truth, or the truth-eye, The spiritual vision opens – what yogis call ‘the third eye’. What Christ also calls ‘the one eye’, when two eyes become one. Dhamma chakkhu opens, the wisdom of spiritual vision is attained.
And out of the third eye arises the fourth, the wisdom of perfection. When you have seen that all is the same, and when you have looked within and seen that without and within are also the same, you have become perfect. In fact to say that you have become perfect is not true, you have always been perfect. Now it is revealed to you – it is only a revelation. In that moment one knows…
This very place the Lotus paradise
This very body the Buddha.”
(p. 204)

Last discourse, ‘A Single Shout’, out of total eight discourses with Questions and Answers, is on 20.12.1977 and finishes with the words:
“In the end, I would like to repeat Hakuin’s song of meditation.” (p. 328). Then follows Hakuin’s song on pages 330-331.

* The Diamond Sutra. Discourses on the Vajrachchedika Prajnaparamita Sutra of Gautama the Buddha. Editor: Ma Yoga Pramita. Introduction: Ma Yoga Pratima. Design: Sw Anand Yatri. Photograph: Ma Prem Champa. Sw Krishna Bharti. Printing: Vakil and Sons Ltd. 18 Ballard Estate. Bombay. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1979. First Edition. 476 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 850 g. No ISBN. 5000 copies. Period: 21.12am – 31.12am 1977. 11 discourses. Subject: Buddha. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Translations. Foreign Editions: Rajneesh Meditation Centres.
In colophon: “Grateful acknowledgement is given to ‘Buddhist Wisdom Books’, Edvard Conze, for the sutras quoted in this book.”
On back jacket: “Bhagwan Shree Rajneesh is an unusual man, a man so knowledgeable in the inner meaning of Eastern wisdom as to seem to be a living Buddha, and yet also one with a thorough and widespread understanding of the Western mind. The clarity of his writing in this and other books will help foster insight and understanding in any reader who is concerned with self-knowledge.” Charles T. Tart, Ph.D.
On front flap: “A new man is being born. This man will be both of this world and the other. He will be a mystic-poet-scientist.
This book on ‘The Diamond Sutra”, the Way of Buddha, by Bhagwan, is like a diamond, cutting and precious. It cuts through to the very core of this new man.”
Continued on back flap: “Two thousand five hundred years ago, Buddha gave a great gift to the world. He moved a great wheel – the wheel of Dhamma. The two-thousand-five-hundred-year cycle is finishing and the wheel has almost stopped. Bhagwan’s work is to once more move this great wheel; to give a gift to the world.
The hub of this wheel is ‘The Diamond Sutra’ for herein lies the truth of emptiness.”
“Vajracchedika Prajnaparamita Sutra. The name of this Sutra means literally “Diamond Wisdom Transcendence”. Diamond refers to wisdom’s all-conquering power so it can transcend and cut off all earthly worries. The Diamond Sutra, one of the early Buddhist texts of Mahayana doctrine, is also the most commonly recited scripture by its believers, having been repeatedly copied by hand or printed in woodcut ever since its arrival in the Central Plains [in China] in the early fifth century.” (Ming-Chu 2014, p. 212)

Introduction by Ma Yoga Pratima. Excerpts:
“The religionless religion of Buddha is flowering now. Two thousand five hundred years ago the Dhamma wheel moved and the great commune of Buddha started the tide which has come washing down the ages, webbing and rising, sailing with Jesus, Sosan, Kabir, Lieh Tzu, Tilopa, Naropa – the lighthouse keepers along the Way. From shore to shore we’ve been moving, slowly slowly the wheel has stopped turning and has caught us high and dry, gazing at the full moon. And the lord of the full moon, Bhagwan Shree Rajneesh, is here to turn the wheel again…
The creation of this Buddhafield is happening now, here. And it was foreseen by Buddha when this sutra, ‘The Diamond Sutra’ was born. In this sutra Buddha had seen this commune and the work that was to happen here.
This book is the bridge from Buddha to Bhagwan, from Bhagwan to Buddha… a double-edged sword… a cutting diamond… Bhagwan speaking Buddha speaking Bhagwan… endless reflections… two mirrors bouncing nothingness back and forth, the light reflected, magnified, crystallized, to fall through the sounds and into your heart…
Pass through this diamond prism to Bhagwan.” (p. x)

Opening discourse by Osho, ‘That Realm of Nirvana’, on the first morning 21.12.1977.
“I love Gautam the Buddha because he represents to me the essential core of religion. He is not the founder of Buddhism – Buddhism is a by-product – but he is the beginner of a totally different kind of religion in the world. He’s the founder of a religionless religion. He has propounded not religion but religionness. And this is a great radical change in the history of human consciousness.
Before Buddha there were religions but never a pure religiousness. Man was not yet mature. With Buddha, humanity enters into a mature age. All human beings have not yet entered into that, that’s true, but Buddha has heralded the path; Buddha has opened the gateless gate. It takes time for human beings to understand such a deep message. Buddha’s message is the deepest ever. Nobody has done the work that Buddha has done, the way he has done. Nobody represents pure fragrance.
Other founders of religions, other enlightened people, have compromised with their audience. Buddha remains uncompromised, hence his purity. He does not care what you can understand, he cares only what the truth is. And he says it without being worried whether you understand it or not. In a way this looks hard; in another way this is great compassion.
Truth has to be said as it is. The moment you compromise, the moment you bring truth to the ordinary level of human consciousness, it loses its soul, it becomes superficial, it becomes a dead thing. You cannot bring truth to the level of human beings; human beings have to be led to the level of truth. That is Buddha’s great work.” (p. 5)

The last discourse in this series, ‘The Fully Enlightened One’, on 31.12.1977 finishes with the words:
“At the innermost core there is no distinction.
Buddha is saying don’t be too much concerned with the words. Use them as steps, stepping-stones. Don’t be too much concerned with Buddha’s movements, bodily movements. People are there, imitative people, who will start walking like the Buddha, who will start talking like the Buddha, who will start using the same words, the same gestures. Buddha is saying those are not the real things. The real thing is beyond forms. It cannot be imitated.
Don’t imitate the master. Only then one day will you be able to become the master. Love, listen, but always remember that you have to go far in. You have to transcend all clouds.” (p. 461)

1978 Talks in Buddha Hall

* Walk Without Feet Fly Without Wings and Think Without Mind. Bhagwan Shree Rajneesh Responding to Disciples’ Questions. Editor and Compiler: Ma Yoga Anurag. Introduction: Ma Prem Maitri. Design: Ma Prem Tushita. Photography: Ma Prem Champa. Sw Krishna Bharti. Sw Shivamurti. Printing: B.B. Nadkarni at New Thacker’s Fine Art Press Pvt. Ltd., Mahalaxmi, Bombay 400 011. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1979. First Edition. 370 pages. Illustrated. Size: 22×14,5 cm. Weight: 695 . No ISBN. 5000 copies. Period: 01.01am – 10.01am 1978. 10 discourses. Subject: Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh. Darshan Diaries. Translations. Foreign Editions. Books on Bhagwan. Rajneesh Meditation Centres.
On front and back flaps quotes from an introduction to Osho by Jan Vintilescu. In: Sökaren, 1978:6 June. Sweden.
On back flap: “Bhagwan Shree Rajneesh is a Living Master who prepares his disciples for a ‘Celebration of Life’. His innovative therapy groups bypass the standard rational mind approach and instead deal directly with man’s natural flow of energy as the key to spiritual growth.” Donald Barmack, L.L.B., Ph.D., Lawyer and Psychologist.
The structure of this series is unique as all discourses are responses to disciples’ questions and no sutra is commented upon. As in Osho’s first English discourse series in Poona One, ‘The Way of the White Clouds’ (1975).

Introduction by Ma Prem Maitri. Excerpt:
“Here in these pages / lies his response to the questions / that for ten days were seeds for his discourses. / An unsual happening: / at the last minute / Bhagwan put aside the writings of Shankaracharya / that had been scheduled for discussion for these days, / and questions from folk like you and me / became the sutras for each of these ten mornings. / Lucky you, you are about to taste the nectar / of these mornings. / This is no ordinary book – / its secret lies behind your breath as you read. / It’s not the philosophy, no – / not the wealth of information here, / not even the useful titbits that brighten your day. / This is something else…//” (No page number)

Questions to be answered are mentioned for each chapter.

* The Revolution. Discourses on Kabir. Editor and Compiler: Ma Ananda Vandana. Introduction: Ma Ananda Vandana. Design: Ma Prem Sarva. Ma Prem Tushita. Jacket Design: Sw Govinddas. Photography: Sw Krishna Bharti. Processing: Sw Govind Vedant. Typesetting: Ravi and Ashok Enterprises, Poona. Printing: Army and Navy Press, Bombay. Production: Ma Deva Layo. Sw Anand Satyam. Sw Anand Bashir. Sw Rameshwar. Coordination: Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1979. First Edition. 411 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 795 g. No ISBN. 5000 copies. Period: 11.02 am – 20.02am 1978. 10 discourses. Subject: Kabir. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Booklist by Bhagwan Shree Rajneesh. Darshan Diaries. Translations. Foreign Editions. Books on Bhagwan. Rajneesh Meditation Centres.
In colophon: “For the ten poems by Kabir quoted in this book, grateful acknowledgement is given to: ‘Try to Live to See This’ version by Robert Bly, published by the Ally Press, 1976.”
On front and back flaps quotations from discourses. On back flap: “The early morning discourses given by Bhagwan Shree Rajneesh are awesome, penetrating, disturbing, loving and totally revolutionary – like nothing else I have ever experienced.” Dr. G.A. Meredith [aka Amrito], Bachelor of Medicine, Bachelor of Surgery. Member of the Royal College of Physicians, Member of the Royal College of Surgeons.

Introduction by Ma Ananda Vandana. Excerpt:
“This book is an inflammatory document. These ten talks were given by the Rebel Master Bhagwan Shree Rajneesh at His headquarters in Poona, India, in February 1978. Taking ten fiery songs of another Rebel Master – the fifteenth century mystic poet, Kabir – Bhagwan put a blowtorch to a thousand hearts, blowing wild wind into our ears, sending blood racing through our veins and passion pounding at every pore. He means business. His revolution is no abstract philosophical dusty-spiritual concept. It is a living reality full of fire-breath, red blood and the sweat of flooding love energy.” (No page number(

Opening discourse by Osho, ‘A Hand Beckoning’, on the first morning 11.02.1978.
“There is nothing but water in the holy pools. I know, I have been swimming in them. All the gods sculpted of wood and ivory can’t say a word. I know, I have been crying out to them. The Sacred Books of the East are nothing but words. I looked through their covers one day sideways. What Kabir talks about is only what he has lived through. If you have not lived through something, it is not true…
The gods of the past are dead. And they cannot be revived again. They have become irrelevant to human consciousness; they were created by a very immature mind. Man has come of age. He needs a different visions of the gods, he needs a different kind of religion. He needs to be freed from his yesterdays, because only then can the tomorrow become possible. The old has to die for the new to be.
It is good that the old gods are gone – but it is difficult for humanity to say goodbye to them. Humanity has become too familiar with them. They have been a great consolation and comfort and convenience, they have been a sort of security. Dropping them one feels frightened, scared.
Mind wants to remain with the known because the known is the familiar, the trodden. Mind is always afraid to move into the unknown. The unknown on the one hand challenges, attracts, on the other hand creates fear. It is unpredictable, one cannot know beforehand what will be the outcome. And mind is always orthodox, it is conventional. Mind is a convention, mind is traditional, mind is tradition. So the problem is always there – mind clings with the past and life wants to go into the future, and there is a constant tug of war between mind and life.
Those who choose mind remain dead. Those who choose life against mind are the salt of the earth.” (p. 6)

The last discourse in this series, ‘The Sword of Love-And-Death’ on 19.02.1978, (last discourse is with Questions and Answers on 20.02.1978), finishes with the words:
“Mystics believe in drastic methods. The situation is such, desperate, that only a drastic thing can help. A sword is needed. Kabir is a sword. And you can also create your own sword. The sword is created by two energies: love and death.” (p. 354)

* The Wisdom of the Sands. Discourses on Sufism. Volume 1 of 2. Editor: Ma Yoga Sudha. Compilation: Ma Yoga Rabiya. Introduction: Sw Prem Pramod. Design: Ma Anand Premda. Sw Anand Subhadra. Photographs: Sw Krishna Bharti. Jacket Design: Sw Anand Sangito. Typesetting: Spads Phototype Setting Industries (P) Ltd. Processing: Rajneesh Foundation Limited. Printing: Taraporevala Publishing Industries Pvt. Ltd. Binding: Four Oceans Binders. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Production: Ma Deva Layo. Ma Prem Hadia. Ma Deva Rashida. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1980. First Edition. 397 pages. Illustrated. Unbound. Size: 22×14,5 cm. Weight: 680 g. ISBN 0-88050-674-1 (label). 5000 copies. US$ 15.95. Period: 21.02am – 01.03am 1978. 9 discourses. Subject. Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres.
On front flap: “There are tales that are not just tales. Stories that are not merely stories. They are magical devices. Entering their world you may suddenly find that you have left your own. And then a moment comes that seems to leave both worlds behind – that brings you to some third land where for the briefest moment a kind of clarity enters in, and you stand stricken with a flash of understanding. This is precious magic indeed.
Yet how much more precious to have a magician present himself – to tell these tales once more, and to share the vision they evoke in him. Here in these pages is a record of that unique meeting: a meeting of ancient stories of the Sufi mystics with a modern master bound by no school or tradition, but bursting with the freshness of his own awakened being.
Bhagwan Shree Rajneesh is the living master whose daily discourses have been captured here. Each morning, in a large, open hall in his ashram in Poona, India, several thousand disciples assemble to sit, to listen, but most of all, simply to be with – to commune with the presence of enlightenment. If a seeker lives within you – however hidden, however shy – he can be summoned by this book.” Sw Devabodhi.
On back flap: “At the Shree Rajneesh Ashram in Poona, India, a provocative laboratory in consciousness that is unique to the world is unfolding. As if rising out of nothingness, an existential center of transcendental psychology is emerging, bringing together Western therapeutic and humanistic growth movements with Eastern esoteric teachings and meditative practices. The unique, revolutionary feature of this melding of traditional with modern, East with West, love with meditation, is that it is interwoven on the fabric of the Master-disciple relationship.
The source and heartbeat of this experimental commune is Bhagwan Shree Rajneesh, an enlightened Master called lovingly by his disciples, simply, Bhagwan.
In the manner of a Master Magician, Bhagwan creates from apparent nothingness, and in a wink presents the world with a stage upon which a new level of human actualization is now possible.
In short, now in Poona, India, is the most flourishing, broadest-based therapeutic community and Growth Center in the world today.” Robert M. Birnbaum [aka Sw Amitabh], Ph.D. Clinical Psychologist; Associate Professor, San Francisco State College.

Introduction by Sw Prem Pramod. Excerpts:
“When you reach the desert, the way ahead is uncharted. It is easy to go astray among the shifting sands, the mirages, the false horizons. You need a guide, not a bicycle mechanic, if you want to try this crossing.
There is a man here, Bhagwan Shree Rajneesh, who has crossed the sands and now help others to cross. A Marco Polo of the soul. And though each journey is different, he knows where he is leading, for he is already there. At home…
Bhagwan goes on showing that there is no need to fight the sands, nor is it possible to win such a fight. Read the first chapter in this book carefully: we can be free men in the same way that the stream finds its freedom – by being willing to evaporate, by giving up all the ideas it has of what it is. These ideas, this personality, is the desert.
Bhagwan is the wind-whisperings to the stream: “Yes, you can cross. Evaporate, be carried by the loving arms of existence. Accept the danger… it is worth it.” That same fragrance!
To reach the sea all we require is the capacity to hear, understand and trust this whisper, this wisdom of the sands.” (No page number)

Opening discourse by Osho, ‘The Tale Of The Sands’, on the first morning 21.02.1978.
“We enter today into the world of Sufism. It is a world but not a world-view. It is a transcendence, but not a philosophy of transcendence. It does not preach any theories, it simply gives you practical hints.
Sufism is not speculative. It is utterly realistic, pragmatic, practical. It is down-to-earth, it is not abstract. Hence, it has no world-view. And also, because it is not a system, it does not systematize knowledge.
A system is a complete explanation of existence. Sufism is not a system; it has no explanation of existence, it is a way into the mysteries of existence. It does not explain anything, it simply points to the mysterious. It leads you into the mysterious. Sufism does not demystify existence. All systems do that: their whole work consists in making the unknown known, destroying the mystery, destroying the wonder. Sufism leads you from one wonder to another, deeper into the wonderland.
It is not a system because it never gives any complete explanation about anything. It gives only very, very small hints, flashes of insight. It does not spin and weave philosophies; it spins and weave stories, anecdotes, metaphors, parables, poetry. It is not metaphysics, it is metaphor, It is a finger pointing to the moon. You cannot understand the moon by analyzing the finger. But if you follow the direction with sympathy, if you fall en rapport, then you will come to see the moon. The finger is not the moon, the finger cannot be the moon, yet the finger can point the way.
The Sufi stories are not philosophical. They are just gentle hints, whisperings. Sufism does not shout, it only whispers. Naturally, only those who are ready to listen with sympathy – not only with sympathy, but empathy – only those who are ready to open their hearts in trust and in surrender can understand what Sufism is. Only those who are capable of love can understand what Sufism is.” (p. 8)

The last discourse in this series, ‘The Mad King’s Idol’, on 27.02.1978, (the two last discourses are with Questions and Answers on 28.02 and 01.03.1978), finishes with the words:
“This is the ego: thinking yourself separate from existence is the ego. Thinking yourself one with the existence is trust.
Don’t protect yourself. Protection means you have believed the false idea that you are separate. Don’t push the river. Go with the flow of existence. While alive, be alive; while dying, be really dying; while dead, be dead. Waking, wake. Sleeping, sleep. Let there be no separation between you and the life that surrounds you.
And don’t act out of a state called knowledge; that is creating the separation. Always act out of no-knowledge, act out of no-mind, act out of no-past. Act in the present and act authentically. And whosoever you are – you may be a prostitute – if you can act out of the present, if you can respond to reality truly, authentically, sincerely, then there is no barrier between you and God.
The only thing that helps you merge and meet with the divine is an authentic response in the present, a truthful response to life. That’s what I call prayer.” (p. 270)

* The Wisdom of the Sands. Discourses on Sufism. Volume 2 of 2. Editor: Ma Yoga Sudha. Compilation: Ma Yoga Rabiya. Introduction: Ma Deva Ritambhara. Design: Ma Ananda Prem. Photographs: Sw Krishna Bharti. Jacket Design: Sw Govinddas. Typesetting: Spads Phototype Setting Industries (P) Ltd. Processing: Rajneesh Foundation Limited. Printing: Taraporevala Publishing Industries Pvt. Ltd. Binding: Four Oceans Binders. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1980. First Edition. 386 pages. Unbound. Size: 22×14,5 cm. Weight: 590 g. ISBN 0-88050-675-X (label). 5000 copies. Period: 02.03am – 10.03am 1978. 9 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres.
On front and back flaps: Quotations from: Bernard Levin. In: The Times. April 8, 1980. England. All Levin’s features from the Poona ashram are to be found in the Appendix to volume II.

Introduction by Ma Deva Ritambhara. April 1980. Excerpts:
“It is only with a master, a real master such as Bhagwan Shree Rajneesh, that such a jump is possible. He is a taste of the unknown, a glimpse of what is within each of us and what is possible for all of us. His very presence creates an atmosphere (we call it a Buddhafield) which enables us to experience enough love, awareness and compassion to take the jump ourselves. He is the bridge, the guide towards our own inner master…
Each day he offers us the chance to jump; each moment an opportunity for growth…
This book is an invitation to experience this unique living master. It is a series of morning discourses on Sufi stories and questions from disciples and visitors. These stories are also guides pointing the way to the ultimate…
Bhagwan is able to lead us deeper and deeper into the story within the story – that which is contained beyond the words. These discourses seem merely an excuse for him to shower us with his love and compassion while gently (and sometimes not so gently) leading us towards the unknown. One such guide is rare – an opportunity for those of us who seek more.
The possibilities are infinite. So jump! Take the risk. All you can lose is your ego, your games, your false identities. On the other side is a realness, an openness, a joy in life. Jump – jump into this book, into Bhagwan Shree Rajneesh. Perhaps someone will save you…” (No page number)

Opening discourse by Osho, ‘The Man With The Inexplicable Life’ [Mojud], on the first morning 02.03.1978.
“The story that we are going to go into today is one of the greatest stories. It has that special flavor that only a Sufi story can have. It is incomparable. If you can understand this story, you will have understood the very secret of religion. If you can’t understand this story, you will not be able to understand religion at all.
This belongs to the very foundation of religious consciousness. Without it there can be no religious transformation. So listen to this story as attentively as possible. Let this story sink deep into your being. This story can open a door, this story can become such a radical change in your life that you may never be the same again. But the story has to be understood very minutely, very carefully, very lovingly, because it is a strange tale.
It is not just a story; Sufi stories are not just stories. They are not to entertain you; they are not to just give you an occupation. They are teaching devices. They indicate something, they show something, they point to something. They are pointers, they are arrows towards the unknown, fingers pointing to the moon. And remember this saying of the Sufis: Don’t bite my finger, look where I am pointing.
It is very easy to be entertained by such stories, but that is not their purpose. You miss the point. They are reflections of the beyond. They say that which cannot be said and they try to express that which is inexpressible. They are not about ordinary life, they are not about the mundane world. They belong to the innermost search for truth, they belong to the center of your being. They are beautiful devices. If you simply pay attention, if you meditate on the story, parallel to the story something else will start revealing itself in your being. The story is on one plane, but the revelation is on another plane, parallel to it. Unless you start tasting that parallel revelation, remember, you have missed the point. And to miss the point is very easy. No intelligence is needed to miss the point; any stupid person can do it. But to understand, it will require great intelligence. So pull yourself together. Become integrated for these few moments. Listen as totally as possible, just become your ears. Be there. Something of immense value is being imparted in this story.” (p. 10)

The last discourse in this series, ‘Thirsty’, on 08.03.1978, (the two last discourses are with Questions and Answers on 09.03 and 10.03.1978), finishes with the words:
“Truth is very simple. If you can dance and dance deeply, so deeply that the dancer disappears in the dance, the problems will change, because in that disappearance of the dancer, the ego will disappear and you will have a look at reality without the ego. That is the only transforming force. That is the only radical revolution.
Remember, all great truths are simple. Lies are not simple. They cannot afford to be simple, because then you will catch hold of them and you will immediately know this is a lie. The lie has to be very, very sophisticated, slippery; you can’t catch hold of it. And it has to be so complex that you can go on and on, round and round in it, and you can never find a door out of it. It has to use jargon, great complicated words.
Truth is as simple as the sun, as these birds singing, as these trees’ green. Truth is as simple as the green of the tree, the red of the tree, the gold of the tree. Truth is as simple as “I am here. You are here.” Truth is as simple as this moment, the pause between you and me. Truth is as simple as this pause…” (p. 285)

* Take It Easy. 14 Discourses given by Bhagwan Shree Rajneesh Based on the Doka of Zen Master Ikkyu. Volume 1 of 2. Editing and Compiling: Ma Yoga Anurag. Ma Ananda Vandana. Introduction: Ma Sagarpriya [Roberta DeLong Miller]. Design: Ma Prem Tushita. Photography: Ma Prem Champa. Sw Krishna Bharti. Sw Shivamurti. Ma Yoga Vivek. Printing: Vakil and Sons. 18, Ballard Estate. Bombay. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1979. First Edition. 568 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 1060 g. 5000 copies. Period: 11.04am – 24.04am 1978. 14 discourses. Subject: Zen (Ikkyu). Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rjneesh. Darshan Diaries. Translations. Foreign Editions. Books on Bhagwan. Rajneesh Meditation Centres.
In colophon: “Acknowledgement is given to ‘Zen and Zen Classics’ volumes I and V by R.H. Blyth – Hokuseido Press for the doka of Ikkyu quoted in this book.”
The doka is printed in Japanese characters also. With drawings of Osho and cartoon by Yatri.
Volume 1 and 2 cover a series of 27 discourses from 11.04-11.05.1978.

Introduction by Ma Sagarpriya. Excerpt:
“We who attended the lectures found ourselves in shock as they progressed. “Take it easy, Bhagwan,” we were saying. “This hurts! Enough… please, enough! You are destroying our dreams. You are taking away everything we believe in, all we have suffered our whole lives to protect.” We would leave the lecture hall burnt, frazzled – in contrast to Bhagwan’s innocent and peaceful departure – wondering what had hit us. And the next day we would be back for more. Everyone reacted strongly to the lectures, pro or con. About the only thing we could all agree on was that the message was heavy and deep, aimed at the very core of our beings.
I, for one, loved these lectures. My complaining was only on the surface. In my heart of hearts I knew that what Bhagwan was saying about emptiness, about there being nobody, was the truth, and something in me relaxed with the recognition. I began to glow inside. And the remarkable thing is that the relaxation, the contentment, was not temporary. It has grown deeper. Now, four months later, re-reading these words, I find that the feeling of emptiness is no longer shocking or uncomfortable; rather, it brings me great joy. The mindlessness of existence no longer bothers me, and as a consequence life is so easy, so simple. And something new is appearing inside me: it is the quality of Ikkyu’s songs, the silence to which the words point before they disappear.” (No page number)

Opening discourse by Osho, ‘Back From the Leaky Road’, on the first morning 11.04.1978.
“Religion is irrational – by the irrational and for the irrational. Reason cannot contain it; reason is so small. Religion is the vast sky of existence. Reason is a tiny human phenomenon. The reason has to be lost, has to be dropped. Only by going beyond the mind does one start understanding what is. That’s the radical change. No philosophy can bring that radical change – only religion.
Religion is non-philosophic, anti-philosophic, and Zen is the purest form of religion. Zen is the very essence of religion. Hence it is irrational, it is absurd. If you try to understand it logically you will be bewildered. It can only be understood illogically. It has to be approached in deep sympathy and love. You cannot approach Zen through empirical, scientific, objective concepts. They all have to be dropped.
It is a heart phenomenon. You have to feel it rather than think it. You have to be it to know it. Being is knowing. And there is no other knowing.
That’s why religion has to choose a different kind of language. Religion has to talk in parables, in poetry, in metaphors, in myths. Those are indirect ways of hinting at the truth – only hinting at the truth, no direct pointing; just whispering, not shouting. It comes to you in a deep rapport.” (p. 6)

The last discourse in this series, ‘Daruma, the Cat and the Ladle’, on 23.04.1978, (the last discourse is with Questions and Answers on 24.04.1978), finishes with the words:
“Consciousness is a river. Don’t carry guidebooks. Don’t be a Hindu and a Mohammedan – these are carrying guidebooks. Just move slowly slowly, spontaneously, alert, sensitive, alive to each moment, totally alive – because there is no tomorrow, there is no next moment. This way one comes home one day, one evaporates, one disappears. That is the day when one has come.
Your disappearance is the beginning of the real to appear in you. Your disappearance is the appearance of God. Remember it. This is one of the most important things to remember; otherwise, the so-called spiritual people, sooner or later, harden. And the moment they harden, they have destroyed all possibility. Then they are not becoming more and more intelligent, aware. They are becoming dull and dead.
Never become a mahatma, dull and dead. Be alive. Become innocent of all characther, of all ideology, of all perfectionist ideas. The man who is a perfectionist is bound to become a neurotic. And all hard people are neurotics. Only soft people are divine – the softer, the more divine.
That’s why you cannot see God, because he is so soft, so soft that he is invisible. You cannot see God because he is so soft, you cannot touch him. You can become Gods, but you cannot see him, you cannot touch him.” (p. 517)

* Take It Easy. 13 Discourses given by Bhagwan Shree Rajneesh Based on the Doka of Zen Master Ikkyu. Volume 2 of 2. Editor and Compiler: Ma Ananda Vandana. Introduction: Ma Ananda Vandana. Design: Ma Prem Tushita. Photography: Ma Prem Champa. Ma Toga Vivek. Sw Krishna Bharti. Sw Shivamurti. Printing: Vakil and Sons Ltd., Bombay. Production: Ma Deva Weechee. Ma Deva Layo. Sw Das Anudas. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, November 1979. First Edition. 565 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 1075 g. 5000 copies. Period: 25.04am – 11.05am 1978. 13 discourses. Subject: Zen (Ikkyu). Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres.
In colophon: “Ikkyu’s doka is taken from ‘Zen and Zen Classics’ volume 5 by R.H. Blyth, copyright 1962 by R.H. Blyth and 1978 by Frederick Franck. It is reprinted by permission of Joan Daves.”
The doka is printed also in Japanese characters. Drawings of Osho made by Yatri.
Volume 1 and 2 covers a series of 27 discourses from 11.04-11.05.1978.
No discourses on 03-06.05.1978. “And then there were four mornings / When the Master was neither seen nor heard / Yet the hall was bursting with His absent presence / And His singing silence poured into a thousand hearts.” (p. 331). The following pages 332-357 are sepia photos of devotees sitting silently in Buddha Hall.

Introduction by Ma Ananda Vandana. Excerpts:
“This is the book for the spiritual seeker who’s read everything and yet somehow survived. This one you won’t survive – that is, if you can read it. For the contents of this book are such that if you can keep your attention in focus for more than a few seconds at a time, then plunging into these pages you may well be entering the last literary investigation of your starry spiritual career… And where your head once was, there might well be inscribed something like: “Took It Easy.”…
This book is a beaming bright light on the path. And an unequivocal statement that there’s no light, no path, nothing to find and no one who’s looking…
POONA APRIL/MAY 1978
Walking out of these discourses stunned, bruised, dishevelled, with bits and pieces bent and missing, what on earth were people looking so glad about?…
Then if you make it to chapter eight, this is where Bhagwan and his mate, Ikkyu, disappeared within the walls of his residence for four days, doubtless to devise new games to play with silly seekers, and probably to have a good guffaw at our antics.
Some mistook these days for a respite or rest-brake and stayed home, or went out for breakfast, or in some way tried to do some rapid repair work on their seeker’s image. You will have to read the later chapters to see how he dealt with them.
Others went to the hall anyway on those four mornings to await sentence in the absence of the Master’s physical presence. Now, you’d never know, looking at the pictures, that the fate of these very souls hung in the balance at that moment. They look quite peaceful and relaxed really – almost as if they’re taking something dangerously easy.
Then back they came, armed afresh to deal another five days’ worth of dazzling blows to any remaining seekers still to be found propped up against pillars in the hall.
It was pretty hard to take. Day after day of that relentless liberation campaign. How did they expect us to take it all! They must think we’re crazy buddhas or something…
So, brave seeker, read on! Those who survive to tell the tale of those Take-It-Easy days wave you goodbye as you disappear within the pages of this book, and devoutly wish that you may never return!” (No page number)

Opening discourse by Osho, ‘The Medicine of Unborn Undying’, on the first morning 25.04.1978.
“A monk asks Master Pai-Chang, “Who is the Buddha?” Pai-Chang answers, “Who are you?”
The purpose of the buddhas is not to inform you but to transform you. They want to bring a radical change in your consciousness, they want to change your very roots. They want to bring new eyes to you, new clarity. Their purpose is not to inform. They are not there to transfer some knowledge but to transplant some being. They want to share their light with you – the purpose is not to inform but to enlighten.
Hence they don’t bother what your question is. Their answers may sometimes look very irrelevant, absurd. They are not – but they have a totally different kind of relevancy. They are relevant to you, not to your question.” (p. 6)

The last discourse in this series, ‘In the House of the Moon’, on 10.05.1978, (the last discourse is with Questions and Answers on 11.05.1978), finishes with the words:
“Buddhism says: There is only one sin, if you want to call it a sin, and that is sleep, unawareness. And there is only one virtue, if you want to call it a virtue – that is awareness, wakefulness. Buddhism is a very scientific religion, psychological to its very roots. The greatest psychological insight yet.” (p. 510)

* The Sun Rises in the Evening. Talks on Zen. Editor: Ma Prem Asha. Introduction: Ma Prem Asha. Design: Sw Prem Deekshant. Cover Design: Sw Anand Sangito. Printing: Vakil & Sons Ltd., Bombay. Production: Ma Prem Namra. Ma Prem Upasana. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1980. First Edition. 364 pages, Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 670 g. ISBN: 0-88050-139-1 (label). 5000 copies. Period: 11.06am – 20.06am 1978. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres.
On back jacket: “Bhagwan’s lectures shattered me. Not that he proclaimed any revolutionary novelties, but he did bring me into contact with things which had been slumbering deep inside – a sort of unnerving recognition. The most important thing was that I was immediately convinced that there sat someone who was speaking from his own experience. My prejudices disappeared.” Marcel Meier. Pol Magazine. April 1979. Australia.
From front flap: “Get one book by Bhagwan Shree Rajneesh, whether it is on Yoga, Vedanta, Tantra or Tao. Once in your hands you will not be able to put it down. It is so simple, so interesting, so illuminating. And you will read anecdotes that teach you even as you laugh. Bhagwan’s talks are taped and transcribed without any need to edit them.
By bringing out these books, the Rajneesh Foundation has done yeoman service for posterity. Nowhere else has such an attempt been made to bring the great religions and teachers within the comprehension of all of us.” India Tidings. July 8, 1979. India.
On back flap: “Bhagwan is unique. Is he a spiritual materialist or a materialistic spiritualist? It is certain that he is not a traditional leader. For him, body and soul are two poles of the same whole.
Daily he reveals to his disciples such Eastern mystical traditions as Tantra, Tao, Zen, Sufism. At the same time he embraces Western science and technology. This meeting of East and West in each of us is his playful work. It is confusing to the religious and political leaders of our day, but nevertheless continues to attract more and more people of different paths from all over the world.” Theo. C.C. de Ronde, Ph.D. Doctor of Theology. Former Franciscan monk. Secretary of National Council for Adult Education. Holland.
“He is the most extraordinary Master of the century. To read this book is a blessing.” Paul Cambell. Former Director. Davidson Clinic for Analytical Psychology. Scotland.

Introduction by Ma Prem Asha. Excerpt:
“I have seen the sun rising in the evening, and since then I have been drunk with that which is…
To hear Bhagwan speak these words is to be encompassed by a moment of total shock, a moment of electrocution when all the circuits are blown and all that remains in the hovering daze of ignorance is the realization that to look at Bhagwan / is not to know what one sees, / to listen to him / is not to know what one hears, / to be with him / is not to know anymore what is happening…” (No page number)

Opening discourse by Osho, ‘Always at Ease, Unmoved…’, on the first morning 11.06.1978.
“I have seen the sun rising in the evening and since then I have been drunk with that which is. You can call it God, you can call it nirvana, you can call it any name – it does not matter. Whether you give it a name or you don’t give it, it remains the same. A rose is a rose is a rose. But one thing is certain about it: that the sun rises in the evening.
The apparent is not real; the real is just the opposite of the apparent. It is obvious that the sun rises in the morning. To deny the apparent and the obvious I say that I have seen the sun rising in the evening.
The experience of the Buddhas contradicts the experience of everyone else. It is not common; it is unique, it is extraordinary. Ordinarily, whatsoever we have become accustomed to know is just a mind game, because we look at that which is with loaded eyes. Our mirrors are covered with great dust; they have become incapable of reflecting the real. The real is not far away, the real surrounds you. You are part of it, it is part of you. You are not separate from it, you have never been separate from it. You cannot be separate from it – there is no way to be separate from it, it is impossible to be separate from it. But still, the dust-covered mirror is incapable of reflecting it. Once the dust disappears, you will be surprised that all that you have been seeking was not needed to be sought at all, because you had it already. (p. 5)

The last discourse in this series, ‘It Never Leaves This Place…’, on 19.06.1978, (the last discourse is with Questions and Answers on 20.06.1978), finishes with the words:
“But the only thing that is needed, all that is needed, is not to go anywhere. Be in a passive, alert state, and you will see the sun rising in the evening, and you will see the impossible becoming possible, you will see mysteries opening up, you will see all paradoxes dissolving. You will know, yet you will not be able to reduce it to knowledge. You will know, but you will become dumb. You will know, but you will not be able to say anything about it. Nobody has ever said anything about it.
I am also not saying anything about it. All that I am saying is how it can become possible, how you can create the occasion in which it becomes recognized by you, how you can remove a few rocks around you of words, principles, doctrines, so that the stream starts flowing. That flow is the flow of God, of life itself. It knows no death, it knows no fear, it knows no greed. Its purity, its grandeur, its beatitude, its benediction is infinite.
I have seen the sun rising in the evening. Come with me so that you can also see the sun rising in the evening. Once you have seen it rising in the evening, darkness disappears, and your night is full of the day; death disappears, your death is full of life.” (p. 311)

* The Perfect Master. Talks on Sufi Stories. Volume 1 of 2. Editor and Compiler: Ma Yoga Anurag. Introduction: Ma Prem Maitri. Design: Ma Anand Premda. Ma Anand Jen. Cover Design: Sw Govinddas. Photography: Sw Krishna Bharti. Typesetting: Spads Phototype Setting Industries (P) Ltd. Bombay. Processing: Rajneesh Foundation. Poona. Printing: Usha Offset Printers. Bombay. Production: Ma Anand Parinita. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1980. First Edition. 364 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 670 g. No ISBN. 5000 copies. Period: 21.06am – 30.06am 1978. 10 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Foreign Editions. Translations. Major Book Distributors and Suppliers. Rajneesh Meditation Centres.

Introduction by Ma Prem Maitri. Excerpt:
“Most of us haven’t an inkling of what it means to be with an enlightened Master. We’ve heard stories of Jesus and Gautama the Buddha, but they sit in our heads like paintings in the local museum. We’re never quite sure if it’s for real or just make-believe. Could it really be? Is the world as we experience it now only a miniscule specimen of what is?
I sit on the balcony of the house were Bhagwan lives. / The trees now / this afternoon, with hot wind and butterflies, / are more green than ever green was in my life. Green that / reaches my belly, my heart, / green touching way in my sex through my limbs and skin…..
Yes, there IS something utterly beyond the peripheral experience. There IS such a being as a Buddha. He is here. And these pages contain his words.
You will find something here unlike anything you’ve ever tasted before. A perfect Master is simply and amazingly a guide to the present. And Bhagwan Shree Rajneesh lives here in a moment where the vortex of compassion and disaster meet. Bhagwan is sitting silently in the center, in perfect relaxation between the polar tensions.
This book is based on a collection of Sufi stories; parables which subtly demonstrate the poignant truth. Sufis have always been exquisite master of the parable. Their sutras never say anything straight! What it is that they have to say can never be said straight. Rather it can be implied or indicated, but not said. And Bhagwan’s beautiful discussions of these stories are also but a hint…..
Each morning for two hours, amid the squeaks and chirps of exotic birds and creatures, Bhagwan meets with his sannyasins – disciples – and other seekers who have come from all around the world to be with him. He weaves his elegant, graceful song around the selected sutras each day, uplifting our souls and throwing us into the herenow. Here is the gift of ten days of his blessed music. The Sufi stories intertwined with five days of answers to our questions. This is a symphony!” (No page number)

Opening discourse by Osho, ‘When the Disciple is Ready’, on the first morning 21.06.1978.
“The Master appears only when the disciple is ready. Never otherwise. In no other way. At no other point in life’s journey. The disciple has to be ready and ripe; only at that moment does the Master become visible. The disciple has to earn eyes, to earn ears, to create a heart, to feel. How can the sun appear if you are blind? The sun may appear but you will go on missing it.
Unless you have eyes, there is no beauty in the world. The flowers will bloom, but not for you. And stars will fill the sky with immense beauty, but not for you. Unless you have eyes, there is no beauty in the world.
If you don’t have love in the heart, you will not find the beloved. The basic requirement has to be fulfilled. Only love finds the beloved. Eyes find beauty. And the ears find music and melodies.
But there are people, and they are many – the majority consists of those – who go on searching and seeking something out there without creating a corresponding receptivity in themselves. I have come across many seekers who are searching for a Master – not at all aware that the disciple is completely absent. The disciple is not there at all. How can you find a Master?
The Master is not just an objective phenomenon there. First he has to be something interior in you. That’s what disciplehood is: a preparation, a thirst, a passionate desire, a great passion for truth. That is lacking. And then people go on searching. And if they don’t find, it is not surprising. They are not going to find! They may come across many Masters, but they will go on missing.” (p. 7)

The last discourse in this series, ‘Hail Great Scholar!’, on 29.06.1978, (the last discourse is with Questions and Answers on 30.06.1978), is on knowledge, scriptures and scholarship, and it finishes with the words:
“Scholarship, to be a pundit, is not an attainment: it is a failure. It is a consolation only. You have missed the real treasure, and now you have just old dirty books – and that is a burden, not a liberation. Books cannot liberate. In fact, books themselves wait for somebody to liberate the truth from them – how can they liberate you?
When a Master is there, he liberates truths from the imprisonment of books. That’s why I have chosen so many books to speak upon. Many truths are imprisoned there – they have to be liberated. The book cannot liberate you; how can a dead book liberate you? Truth liberates. And if you know the truth, you can liberate truths from books too.
But remember: this is not possible if you only become a scholar. This is possible only when you become a sage. And who is a sage? A child again. A child who has consciously understood the futility of knowledge, and has understood the ultimate beauty of ignorance.” (p. 314)

* The Perfect Master. Talks on Sufi Stories. Volume 2 of 2. Editor and Compiler: Ma Yoga Anurag. Introduction: Sw Devabodhi. Design: Ma Anand Jen. Ma Anand Premda. Cover Design: Sw Govinddas. Photography: Sw Krishna Bharti. Typesetting: Spads Phototype Setting Industries (P) Ltd. Bombay. Processing: Rajneesh Foundation. Poona. Printing: Army and Navy Press. Bombay. Binding: Rajneesh Foundation. Poona. Production: Ma Anand Parinita. Ma Anand Nirala. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1981. First Edition. 352 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 705 g. ISBN 0-88050-114-6 (label). 5000 copies. Period: 01.07am – 10.07am 1978. 10 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Publications from Rajneesh Foundation: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books by Other Publishers: Books on Bhagwan. Foreign Editions in English: United States of America. United Kingdom. Translations. Major Book Distributors and Suppliers. Rajneesh Meditation Centres.
From back flap: “Bhagwan is not a religion. The tradition of the Master is unique…. He doesn’t provide a belief, he stimulates freedom and a conscious attitude to life in the world of today.” (Niewe Revu. July 1980. Holland)
“Here in these pages is a record of that unique meeting: a meeting of ancient stories of the Sufi mystics with a modern Master bound by no school or tradition, but bursting with the freshness of his own awakened being.” (Books from India. Frankfurt Book Fair Catalogue. October 1980. India)

Introduction by Sw Devabodhi. Excerpts:
“”Sufis have a special name for him – they call him Khidr. Khidr simply means your innermost guide; it is not an outer phenomenon. It is not somebody outside – it is your own inner still small voice. If you are silent, you will hear it. If you are honest, you will hear it. If you are sincere, you cannot miss hearing it.”
The man who calls to us with these words, in this book, is Bhagwan Shree Rajneesh. Here, he uses the tales and images of the Sufi tradition as his vehicle. But he is a friend of many paths, and in his daily discourses in Poona, he has spoken on most of them. Yet the deep harmony of love and meditation in the world of the Sufis has brought him back again and again to these tough, tender, ecstatic, utterly pragmatic mystics…
This beautiful book is an invitation to discover yourself. It may be that something of the essential in you is reflected here within these pages; and in the clean, clear mirror of these stories and this Master, the voyage of discovery can begin.” (No page number)

Opening discourse by Osho, ‘Once Upon a Time’, on the first morning 01.07.1978.
“Sufism is not speculation – it is utterly practical. It is not a philosophy – it is very down-to-earth. Its roots are in the earth. It is not abstract, wholly thinking – it means business. It wants to transform people, not just to stuff their minds with futile, impotent ideas. And all ideas as such are impotent. They pretend much, but when you go deep into them, you will always find them empty of all reality. They promise, but they never deliver the goods. They cheat.
Philosophers have been the greatest cheats in the world. They create beautiful mansions in the air. They are artists in creating dreams. And those who become enchanted with those dreams are very unfortunate, because their lives will be wasted. And by the time they become aware that they have been chasing dreams, it will be too late. Änd there are a few people who never become aware of it. Their whole lives they remain engrossed in ideas, and they die engrossed in the ideas. They never come to face with reality. And it is only reality that liberates.
Truth liberates, not ideas. And truth is not an idea: truth is an experience.
Sufism is not an ‘ism’ as such. It is a practical methodology. It is alchemy. If you understand its ways, it is going to transmute you from lower metal to higher metal. It can take you to another reality. It can open doors to the ultimate. It is not interested in giving you great ideas. Its basic emphasis is how to give you a little more awareness. Even an ounce of awareness is far more valuable than the whole Himalayas of philosophy. An inch of becoming more conscious is far better than travelling thousands of miles in your dream.” (p. 7)

The last discourse in this series, ‘A Stranger to Yourself’, on 09.07.1978, (the last discourse is with Questions and Answers on 10.07.1978), finishes with the words:
“The man of God, a Sufi – the word ‘sufi’ comes from sufa; sufa means purity, cleanliness, clarity – the man of inner purity lives love in two dimensions. One is the private dimension, utterly private, personal, intimate, just as you love your woman, or your man – in seclusion. You don’t want it to be public. To make it public will be profane, will be sacrilegious, will be a crime. In meditation, in prayer, the Sufi contacts God in absolute privacy…
Pray to God, meditate on him, in secrecy, in privacy – alone.
And the other dimension is of service, of loving his creatures – the trees, the mountains, the people, the rivers. Pour your love openly to his world, and pour your love in privacy to him – and you become a Sufi.
And the function of a Master is to give you these two dimensions of love. And the Perfect Master is one in whose presence this process is triggered, and you start growing in these two dimensions of love. The ultimate crescendo of these two loves is freedom – freedom from misery, freedom from mind, freedom from body, freedom from coming again into the world – freedom from all kinds of imprisonments. That freedom is the goal.
Keep the goal always in your vision. And, slowly slowly, go on dropping all that goes against that vision. Fall in harmony with the vision of this ultimate goal of freedom. Become more and more free. And from the very first step one has to become free.
The real Master, the Perfect Master, about whom we have been talking all these twenty days – the Perfect Master helps you to become free, he gives you freedom. Love always gives freedom….” (p. 295)

* The Secret of Secrets. Talks by Bhagwan Shree Rajneesh on The Secrets of the Golden Flower. Volume 1 of 2. Introduction by Ma Sagarpriya. Published by Ma Anand Sheela. Rajneesh Foundation International, Antelope, Oregon, July 1982. First Edition. Printed in USA. 565 pages. No illustrations. Unbound. Size: 21,5×14 cm. Weight: 695 g. ISBN 0-88050-628-8. Library of Congress Catalog Card Number 82-50464. Trademark registered. 5000 copies. $16.95. Period: 11.08am – 26.08am 1978. 16 discourses. Subject: Tao. Questions and Answers. Place: Buddha Hall. Poona.

No credits to editor etc mentioned in colophon. This volume is the first to be published in Oregon with discourses from Poona.
In Appendix on yellow paper: Books Published by Rajneesh Foundation International: The Discourses of Bhagwan Shree Rjneesh. Intimate Dialogues between the Master and His disciples. Other Titles. (The Orange Book, The Rajneesh Nothing Book, The Sound of Running Water). Books from Other Publishers: Editions in English. Books on Bhagwan (listed according to language). Foreign Language Editions. Rajneesh Meditation Centres, Ashrams and Communes.
In colophon: “Excerpts from ‘The Secret of the Golden Flower: A Chinese Book of Life’ translated by Richard Wilhelm and Cary F. Baynes and reprinted by permission of Routledge and Kegan Paul Ltd., London, and Harcourt Brace Jovanovich, Inc., New York.”
On back jacket: “What then is the message…It is this: that the key for liberation of man is to be found in the mystery of man himself, in his deepest and truest Self. ‘Man know thyself’ has been the call of the wise men of all ages. In order to teach man this message, Bhagwan unites Gestalt with Maslow and Assagioli, encounter with meditation, psychodrama with Zen and Yoga…
Indeed Bhagwan was convinced of the necessary transition of psychology to religion, knowing that this transition could only be brought about by a radical step, which starts a transformation…
Maybe Bhagwan Shree Rajneesh is, after all, one of the keys of God’s providence in our times.” C.J.A. Tholens. Former Benedictine Abbot. Nieuwe Linie, 27.02.1982. Holland.
Volume 1 and 2 cover a successive series of 31 discourses 11.08-10.09.1978.

Introduction by Ma Sagarpriya. Excerpts:
“This series of lectures on the Taoist classic, The Secret of the Golden Flower, is a rare gift from Bhagwan…
Bhagwan lives up to his promise to share the secrets of ‘how’. First he unravels the many technical terms of Lu-tsu, predecessor of Lao Tzu; Lu-tsu’s sutras contain phrases like ‘the primal spirit’, ‘circulation of the light’, ‘backward-flowing movement’, ‘crystallization’, which even after translation from the ancient Chinese don’t make much sense to those not sharing Lu-tsu’s vantage point. Then Bhagwan explains the associated meditation techniques, involving things we are more familiar with like the eyes, the ears, the breath, the nose – particularly the ‘Jewish nose’ belonging to a large percentage of his sannyasins. In the process, many interesting facets of meditation are dealt with. For example, Bhagwan talks about how to watch one’s thoughts without falling into the traps of either fighting or following them. Also, he outlines the qualities of masculine and feminine energies as delineated by Lu-tsu and explains the importance of their relationship inside each person. He says: Right now your animus and anima are at war – that’s the problem. They have to be integrated; they have to learn how to enhance each other…
Transform your sexual energy into meditative energy – it is the same energy, just the direction changes: it flows no more downward and outward, it starts flowing inward and upward. And this same energy opens the bud of the Golden Flower in you. This is the whole secret…
This book will create a thirst in you to become what you are capable of becoming: crystallized, a Golden Flower like Bhagwan.” (No page number)

Opening discourse by Osho, ‘Animus and Anima’, on the first morning 11.08.1978.
“This book, The Secret of the Golden Flower, is one of the most esoteric treatises in the world. It will show you the way to become more than the body. It will show you the way to go beyond death. It will show you the way to bloom – how not to remain a seed but to become a Golden Flower. What in India we have called the one-thousand-petalled lotus, in China they call the Golden Flower. It is a symbol.
The flower represents perfection, totality. The flower represents the uttermost expression of the potential, the actualization of the potential. The flower represents the beauty, the grandeur, the splendour of being. And unless you have become a thousand-petalled lotus or a Golden Flower…
Remember you have to go far. Remember that you have to get out of the traps that the society has put around you. Remember that you have not yet done the work for which you have come to the earth. Remember you are just a seed, not yet a soul.
This treatise, The Secret of the Golden Flower, is very ancient – possibly one of the most ancient treatises in the world – certainly twenty-five centuries old, and the possibility is that it is older than that. But twenty-five centuries can be traced back very easily. And this treatise is also a great synthesis of all the great religions. That is rare, unique. The Bible belongs to the Christians, the Talmud belongs to the Jews, the Vedas belong to the Hindus, the Dhammapada to the Buddhists, the Tao Te Ching to the Taoists. But this small book, The Secret of the Golden Flower, belongs to no one in particular, it belongs to all.
It is deeply based in Taoist teachings. It is a flowering of the Taoist approach to life and existence. But it is not only that – Zarathustra has played a role. Zarathustra’s teachings have been incorporated in it. Buddhist teachings have also been incorporated in it. And a certain esoteric school of Christians, the Nestorians, they have also played their part. So Christianity and Judaism also have become part of it.
It is one of the most synthetical approaches. It combines all that is beautiful in all the traditions of the world. For centuries it was only transmitted orally, and the book remained esoteric. It was not available to the public because it has something very secret to teach; it was available only to the disciples. The Master would tell it to the disciple only when the time was ripe, because it gives you such a potential secret that if you don’t understand rightly, if you do something wrong with it, there are bound to be harmful effects from it. It has to be understood rightly, and it has to be worked at only in the presence of a Master. It is a powerful method – it is as powerful as atomic energy.” (p. 8. First chapter begins on p. 2 with a parable).

The last discourse in the series, ‘Beyond Indolence and Distraction’, on 25.08.1978, (the last discourse is with Questions and Answers on 26.08.1978), is commenting on the sutra by Lu-tsu on pages 490-491 and finishes with the words:
“If your hearing is inward, your seeing is inward – and that means you are feeling light without form, sound without sound, a silent music inside – your inner man and inner woman have met. This is the union, the total orgasm, unio mystica.
If, as a result of indolence, one becomes sleepy, one should stand up and walk about. When the mind has become clear one should sit down again. In the course of time there will be success without one’s becoming indolent and falling asleep.
These sutras have to be practised. Without practice, make efforts to enter into the secrets of these sutras. Without strain, learn to surrender and be in a let-go.” (p. 522)

* The Secret of Secrets. Talks by Bhagwan Shree Rajneesh on The Secret of the Golden Flower. Volume 2 of 2. Editor: Ma Yoga Sudha. Introduction: Sw Anand Sugeet. Design: Ma Yoga Arpita. Printed in U.S.A. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneeshpuram, Oregon, September 1983. First Edition. 519 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 375 g. ISBN 0-88050-629-6. Library of Congress Catalog Number 82-50464. 10.000 copies. $4.95. Period: 27.08am – 10.09am 1978. 15 discourses. Subject: Tao. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books Published by Rajneesh Foundation International: Discourses. Initiation Talks. Other Titles (‘Rajneeshism. An Introduction to Bhagwan Shree Rajneesh and His Religion’. ‘The Sound of Running Water’. ‘The Orange Book’). Books from Other Publishers: English Editions. Foreign Language Editions. Books on Bhagwan are listed according to language. (Including ‘Sjælens Oprør’ by Sw Deva Satyarthi. Borgen. Denmark). Rajneesh Meditation Centres, Ashrams and Communes.
In colophon: “For the sutras quoted in this book we gratefully acknowledge the use of ‘The Secret of the Golden Flower – A Chinese Book of Life’, translated and explained by Richard Wilhelm with a foreword and commentary by C.G. Jung, translated from the German by Cary F. Baynes, published by Harcourt Brace Jovanovich, Inc. Reprinted with the kind permission of the publisher.”
Volume 1 and 2 cover a successive series of 31 discourses 11.08-10.09.1978.
From back jacket: “Like an infinitely flowing river, Bhagwan Shree Rajneesh has spoken on all the Masters of the world. In this book he speaks on ‘The Secret of the Golden Flower’ with a beauty and eloquence which is at times breathtaking, at times penetrating of one’s very being – and at other times simple, practical guides for daily living.” Cheurchan Hanson B.A., M.A. (Cantab)

Introduction by Sw Anand Sugeet. Excerpts:
“Here in Oregon, U.S.A., there is a self-actualized being who guides His disciples on a path of religion as practical as a locksmith’s keys. In this book, Bhagwan Shree Rajneesh speaks on Lu-tsu’s ‘The Secret of the Golden Flower’, and unlocks one secret after another. The Tao becomes alive, the mysterious shrouds fall away from a most venerable Master of Tao. Suddenly the relevance, the sheer utility of these age old sutras lies revealed. But there’s something more going on here.
To be with Bhagwan is to be with a living Lu-tsu, a living Christ, a living Kabir. He has the unique ability of not only demystifying long-gone Masters, but showing how each relates to the others. Bhagwan’s penetrating vision brings Lu-tsu alive…
In the mystery of His very being, slowly I come to share His joy, His celebration. This book is a gift – take it and feel what Bhagwan is saying. Herein truly is The Secret of Secrets. Let Bhagwan show you the Tao, the Way – your life will never be the same.” (No page number)

Opening discourse by Osho, ‘A Little Bit of Sky’, on the first morning 27.08.1978.
“Bliss is man’s intrinsic nature. It has not to be attained, it has only to be rediscovered. We already have it. We are it. Searching for it somewhere else is a sure way to miss it. Stop searching and look within, and the greatest surprise of your life is awaiting you there, because whatsoever you have been seeking down the ages, through so many lives, is already the case. You need not be a beggar, you are born emperor. But the Kingdom of God is within you and your eyes go on searching without, hence you go on missing. It is behind the eyes, not in front of the eyes.
The Kingdom of God is not an object, it is your very subjectivity. It is not to be sought because it is the very nature of the seeker. And then, even in the darkest forest, utterly alone in a cave, one can be happy. Otherwise even palaces only create misery.” (p. 3)

The last discourse in the series, ‘Where the Positive and Negative Meet’, on 08.09.1978, (the two last discourses are with Questions and Answers on 09.09-10.09.1978), finishes with the words:
“Sex is gross because it is the lowest rung of your ladder. As energies move upwards a totally different kind of beauty and grace arises in you, which is divine. You become less and less of the body and more and more of the spirit.
If you can do this simple method [breathing deeply in the morning and visualizing great light entering you] for three months, you will be surprised: there is no need to repress. Transformation has started happening.
‘A man who holds to the way of conservation all through life may reach the stage of the Golden Flower…’
And if you can go on doing this for your whole life, one day it is going to happen.
The Master Lu-tsu says ‘your whole life’ so that you remain patient. It can happen any day, it can happen today, or tomorrow, or the day after tomorrow. It depends with what intensity, with what sincerity you work for it, with what longing, what totality you go into it. And the day the Golden Flower blooms in you is the day of Buddhahood. You have attained the greatest treasure there is.
‘A man who holds to the way of conservation all through life may reach the stage of the Golden Flower, which then frees the ego from the conflict of the opposites, and it again becomes part of the Tao, the undivided great One’.
From Tao to Tao, from One to One – as Plotinus says, “The flight of the alone to the alone.” (p. 442)

* The Secret. Discourses on Sufism. Editing: Sw Prem Chinmaya. Ma Yoga Sudha. Compilation: Sw Prem Chinmaya. Introduction: Sw Deva Abhiyana. Design: Ma Prem Sarva. Photography: Sw Krishna Bharti. Processing: Rajneesh Foundation Limited. Printing: Tata Press Limited. Bombay. Production: Ma Deva Layo. Ma Prem Upasana. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1980. First Edition. 750 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 1330 g. No ISBN. 5000 copies. Period: 11.10am – 31.10am 1978. 21 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rjneesh. Darshan Diaries. Translations. Foreign Editions. Books on Bhagwan. Rajneesh Meditation Centres.
This volume on 750 pages covers a discourse series on 21 successive mornings 11.10-31.10.1978. The printing is in a somewhat lower quality from Tata Press.
On back jacket: “he himself is the / essence of his message / that transcendence / is available / that it can be attained / through surrender / love and awareness // he is that / you can be that / thou art that” From “Dying for Enlightenment”. By: Bernard Gunther [Sw Deva Amit Prem], Ph.D., Psychologist, Author, “Sense Relaxation” and “What To Do Until The Messiah Comes””
From front flap: “The power and love of Bhagwan are instantly available to the trusting heart but profoundly elusive to the inquisitive mind. Words are too slow and heavy to capture him – even his words in this book are only what remains after he has been and gone – the tracks he leaves in Poona’s high-energy bubble chamber. But to them clings enough of his magic to transform you totally and forever if you allow it to.” M.J. Mellish, Ph.D.
On back flap: “Salih of Qazwan taught his disciples: Whoever knocks at the door continually, it will be opened to him. Rabiya, hearing him one day, said: How long will you say, it will be opened? The door has never been shut.”
Such an outpouring of parable, succinctly stated and lovingly illuminated, of transcendental psychology and wit, of lyrically compassionate depiction of the human condition, invites the compassion of this book (or properly speaking, its author) to that miraculously open door. The special success of this book, is that it conveys so well an atmosphere, and experience of personal contact. As Bhagwan says, ‘A master does not teach. He is the teaching.'” Book Review, SUFI TIMES. July 1978.
“Rajneesh, who is drawing many Europeans to India, expounds the theme of personal evolution with traditional Sufi unsentimentality, but also with a twinkling sense of humour.” THE EVENING NEWS (London)
“Rajneesh’s commentary was especially moving because not only was his scholarship impeccable and his insight illuminating, but his listeners grasped that they were being guided into hitherto inconceivable categories of experience and awareness where there were no familiar signposts or handholds.” Tom Buchan. THE SCOTSMAN. August 1, 1978. Scotland.
“There is no God but God” (p. 1)

Introduction by Sw Deva Abhiyana. Excerpts:
“The Secret. Sshh.
This is not really a book. It is more of a dance. And not an ordinary dance. It is a Sufi whirlwind from the heart…
Many of us here first fell in love with this mad dervish Bhagwan through his printed words, so don’t let this innocuous little book fool you…. Let it fill you. Get lost into it. Go totally into the dance.
Going through it, a bridge can happen between that outer form dancing and the inner being silently resting. That moment of transcendence allows the impossibility of true transformation.
This book is a song, a remembrance, an embrace, a longing – zhikr.. for that secret moment. La illaha ill Allah. Nothing else exists” (p. vii)

Opening discourse by Osho,’ La illaha ill Allah’, on the first morning 11.10.1978.
“La illaha ill Allah – There is no God but God. This is the fundamental essence of the way of the Sufis. This is the seed. Out of this seed has grown the Bodhi Tree of Sufism. In this small proclamation, all that is valuable in all the religions is contained: God is and only God is.
This statement makes God synonymous with existence. God is the very isness of all that is. God is not separate from his creation. The creator is in his creation; there is no duality, there is no distance, so whatsoever you come across is God. The trees and the rivers and the mountains, all are manifestations of God. You and the people you love, and the people you hate, all are manifestations of God.
This small statement can transform your whole life. It can change the very gestalt of your vision. The moment one recognizes that all is one, love arises on its own accord. And love is Sufism.
Sufism is not concerned with knowledge. Its whole concern is love, intense, passionate love: how to fall in love with the whole, how to be in tune with the whole, how to bridge the distance between the creation and the creator.
The so-called, organized religions of the world teach a kind of duality, that the creator is separate from the creation, that the creator is higher than the creation, that there is something wrong with creation, it has to be renounced. Sufis don’t renounce, they rejoice. And that’s what I am teaching you here: Rejoice!
My sannyas is a way of rejoicing, not a way of renunciation.
Rumi has said:
If you are not one with the Beloved
Seek!
And if you are in Union,
Rejoice!
This assembly is a Sufi assembly. You are my Sufis, the Sufis of the new age. I am introducing you to the world of love. I am initiating you into the ways of love.” (p. 6)

The last discourse in the series, ‘The Secret’, on 31.10.1978 finishes with the words:
“La illaha ill Allah – there is no God but God. There is no goal but the goal. And the paradox is that the goal is in the source. You have it already within you. It is there, vibrating, pulsating in your being. Don’t go anywhere. Move into privacy, into secrecy, into your own innermost chamber. Don’t talk about it. Let it be a secret. If it becomes unbearable, talk to your Master; otherwise keep it a secret. Let the secret go deeper and deeper into the soil of your heart. Let it reach to the very core. Only when it reaches to the core, one becomes aflame.
Then only God is: La illaha ill Allah!” (p. 734)

* Unio Mystica. Talks by Bhagwan Shree Rajneesh on Hakim Sanai’s ‘The Hadiqa’. Volume 1 of 2. Editor and Compiler: Ma Ananda Vandana. Introduction: Ma Ananda Vandana. Design: Sw Deva Udgam. Photography: Sw Krishna Bharti. Composed and Printed by Vakil and Sons Ltd. Bombay. Production: Ma Anand Parinita. Ma Anand Nirala. Ma Prem Tushita. Ma Anand Jen. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, December 1980. First Edition. 371 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 660 g. No ISBN. 5000 copies. Period: 01.11am – 10.11am 1978. 10 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rjneesh. Darshan Diaries. Miscellaneous (Including: The Song Book. Drinking From Your Wine, Bhagwan. Songs from the Ashram music group). Books on Bhagwan. Foreign Editions in English. Translations. Rajneesh Meditation Centres.
In colophon: “We gratefully acknowledge the use of the sutras of Hakim Sanai taken from ‘THE WALLED GARDEN OF TRUTH’, translated by David Pendlebury.”

Introduction by Ma Ananda Vandana:
“Should you wonder what happened to the king’s poet,
Hakim Sanai, when he looked into the eyes of the mystic
madman, Lai-Khur, turn through the pages,
and you will find a picture of the mystic Sufi,
Bhagwan Shree Rajneesh, singer of the ten songs that fill the
pages of this book, and fall for a moment into the
unfathomable darkness of his eyes….
In a garden in India, a Guest has come to stay for a while:
The shining presence of a Sufi graces this oasis
where the trees grow wild and high.
Extravagant greenness gushes from the ground around his feet,
flowers burst passionately pink and purple
and in every cuckoo’s call there’s a thrilling urgency.
He sits here, a shimmering shadow of brightness,
stroking the air around him into songs and laughter.
Prides of hearts throng enthralled around him:
Here he has a million mystics in the making.
At the sound of his voice, ecstatic electricity rushes
like lightning along listening limbs,
and one glance from those eyes can startle up a shower of tears
washing eyes clear of the dust of ages.
And now his songs are blowing on gales of gladness
to far and distant corners of this earth
calling long-forgetful friends still stumbling in sands of slumber
home to the Garden, land of their hearts.
Of Hakim Sanai’s ‘Hadiqa: The Walled Garden of Truth’ Bhagwan says,
“This book was not written, this book is a gift from God.
This book is a gift from God
and a gratitude from Hakim Sanai
to that strange madman, Lai-Khur.”
In Unio Mystica, a living Lai-Khur breathes fresh fire and fragrance into the satori songburst of another enlightened poet.
We so easily revere the past and appreciate the beautiful utterances of a poet dead for centuries, It seems more difficult to get it –
that between these very covers lie the literally living
words of en enlightened mystic Sufi master to be heard right
now singing out his heart.
Says Sanai:
He introduced himself to us
out of kindness…
Yes, out of kindness, God consents to grace this Poona garden.
Around him, dancing their delight
a million moths are drawn to the fire of his eyes.
Their hearts burning in love of this flame,
on storm-battered wings they flutter from the darkness
come into the light of the Garden.
Remember, this is work entrusted,
Remember, beloved, we shall meet again…
To bask in the presence of a Buddha,
to warm the soul within the radiance of a Lai-Khur,
is to begin to remember something…
something long long distant and forgotten…
and there comes a feeling that he not only knows
but he is what we have forgotten –
that to fall into the welling darkness of his eyes
is to fall into the swelling whirlpool of your own heart,
and beyond each single heart’s wings
and behind his eyes
there is only the infinitely throbbing swell
of the sea of mystic union.”
(No page number)

Opening discourse by Osho, ‘Polishing the Mirror of the Heart’, on the first morning 01.11.1978.
“Hakim Sanai: This name is as sweet to me as honey, as sweet as nectar. Hakim Sanai is unique, unique in the world of Sufism. No other Sufi has been able to reach to such heights of expression and such depths of penetration. Hakim Sanai has been able to do almost the impossible.
If we were to save only two books from the whole world of the mystics, then these would be the two books. One would be from the world of Zen, the path of awareness: Sosan’s Hsing Hsing Ming. I have spoken on it; it contains the quintessence of Zen, of the path of awareness and meditation. The other book would be Hakim Sanai’s Hadiqatu’l Haqiqat: The Walled Garden of Truth – in short, The Hadiqa: The Garden. This is the book we are entering today.
The Hadiqa is the essential fragrance of the path of love. Just as Sosan has been able to catch the very soul of Zen, Hakim Sanai has been able to catch the very soul of Sufism. Such books are not written, they are born. Nobody can compose them. They are not manufactured in the mind, by the mind; they come from the beyond. They are a gift. They are born as mysteriously as a child is born, or a bird or a rose flower. They come to us, they are gifts.” (p. 4)

The last discourse in the series, ‘A Wedding and a Wake’, on 09.11.1978, (the last discourse is with Questions and Answers on 10.11.1978), finishes with the words:
“In the night you cannot see because it is dark. In ignorance you cannot see because you are ignorant, and in knowledge you cannot see because your knowledge covers your eyes. The ignorant is suffering because he is ignorant, and the knowledgeable is suffering because he is knowledgeable.
Drop both! – ignorance and knowledge. Simply be utterly clean of both, knowledge and ignorance: just be an opening.
And in that opening comes the great guest, in that opening you become the host. God is ready to penetrate you, but either your ignorance prevents him or your knowledge prevents him.
Remember, innocence is the absence of both ignorance and knowledge. The innocent man is not aware that he knows, is not aware that he does not know. He is simply a pure mirror, reflecting whatsoever is the case.
Become a pure mirror: that’s what meditation is all about.” (p. 232)

* Unio Mystica. Talks by Bhagwan Shree Rajneesh on Hakim Sanai’s ‘The Hadiqa’. Volume 2 of 2. Editor and Compiler: Ma Ananda Vandana. Introduction: Ma Anand Parinita. Design: Sw Deva Udgam. Photography: Sw Krishna Bharti. Composed and Printed by Vakil and Sons Ltd. Bombay. Production: Ma Anand Parinita. Ma Anand Nirala. Ma Prem Tushita. Ma Anand Urmila. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1981. First Edition. 356 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 640 g. ISBN 0-88050-164-2 (label). 1000 hardbound copies and 4000 paperback copies. Period: 11.12am – 20.12am 1978. 10 discourses. Subject: Sufism. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Miscellaneous. Books on Bhagwan. Foreign Editions in English. Translations. Rajneesh Meditation Centres.
In colophon: “We gratefully acknowledge the use of the sutras of Hakim Sanai taken from ‘THE WALLED GARDEN OF TRUTH’, translated by David Pendlebury.”
On back jacket: “… Rajneesh has spoken of Jesus in a way which has brought tears to the eyes of Christians, of Gautama the Buddha in a manner which brings that remote Master out of the murk of twenty centuries. As for the Islamic tradition, Bhagwan holds his hearers captive and laughing with superb Sufi stories and maxims.” The Australian. February 1981. Australia.
From back flap: “…Bhagwan Shree Rajneesh may indeed be among the rarest mortal beings.
He has been teaching almost every morning in Poona to ever-increasing numbers of disciples and visitors for six years. His range of reference, mood and approach can be dazzling. He seems to have absorbed the essential message of every Eastern spiritual master and of most Western philosophers and psychologists as well.” The Australian. February 1981. Australia.

Introduction by Ma Anand Parinita. Excerpts:
“Flowers upon flowers of love and wisdom and joy and guidance; these were the gifts from the Master during the cool mornings of December, 1978. Gifts of sheer ecstasy from our Sufi Master dancing in the garden of Hakim Sanai. A pas-de-deux of life in its infinite rhythms danced for our benefit – awakening the seeds of our own inner gardens…
Sitting here, in this garden, amongst the greens and the
golds and the many varied bloomings of roses and lotuses
and sunflowers, there is growth, there is movement. People
are blossoming, the in and out are merging and playing
in such resplendent harmony. We are learning to dance –
the dawning dance of the soul.
Reading these words is refreshing. It is like standing at the
foot of a rainbow after a summer’s shower… and smelling
the earth for the first time.
And tiptoeing across the squelching grass,
and watching the drips slip from shiny green leaves
and resting and breathing in the coolness
and feeling nourished and blessed
to be in such a garden, a paradise…”
(No page number)

Opening discourse by Osho, ‘On the Road of Sighs’, on the first morning 11.12.1978.
“Truth is not a tradition. It cannot be, because truth is never old. It is eternally new, it is eternally fresh, as fresh as the dewdrops in the morning or the stars in the night.
The claim of tradition is basically anti-truth. The word ‘tradition’ comes from a root ‘tradere’. It means ‘handed by someone to somebody else, transferred.’ From ‘tradere’ also comes the word ‘trade’. Truth cannot be transferred from one person to another person. It is impossible to transfer it. It is not a thing, hence it is not transferable. It cannot be traded, nobody can give it, nobody can take it. It arises in each individual’s own being, it is a flowering of your own heat.
Hence, Sufism is not a tradition. No true religion can ever be a tradition; every true religion is bound to be a revolution, a rebellion. Sufism is one of the most profound, most authentic experiments and enquiries into truth that has happened on this earth. And Hakim Sanai, into whose sutras we will be entering again today, is one of the three greatst Sufis in the whole history of human consciousness. He makes up the trio of the three great masters, Attar, Rumi and Sanai.
For a few days, you will be moving again with one of the greatest souls. It is a pilgrimage, a holy pilgrimage; you will be walking on sacred ground. Be very alert, watchful, loving, open, vulnerable, then something can arise in you which can become a transformation; something can be triggered in you. But remember, it is not caused from the outside, it is not a question of cause and effect. Hence it is beyond the reach of science. Science can only understand the law of cause and effect. If something can be caused, it is bound to fall into the field of science. But truth cannot be caused…
These few days, walking with Hakim Sanai, can be life-transforming. You will be here with one of the greatest human beings ever – a human being of the calibre of Buddha, Jesus and Mohammed.
But remember, the first thing, truth is not a tradition. If you believe in tradition, you will never come to know what truth is. Tradition is a belief, borrowed; it is knowledge but not experience. Tradition is scripture, philosophy, words and words – words and words about words. It is a great jungle of theories, and you can be deceived by it very easily. The mind is ready to fall into the trap of it.” (p. 4)

The last discourse in the series, ‘Beyond the Shadows’, on 19.12.1978, (the last discourse is with Questions and Answers on 20.12.1978), finishes on page 307 with the words:
“If you really want God, you have to disappear. This is the problem; people want God, but they don’t want to disappear. They want to possess God as they possess other properties. Hence they can go on searching for thousand of lives but they will not find God, because they will not fulfil the basic requirement.
This is the basic requirement: Unself yourself…
And immediately God starts showering on you, instantly. The whole world becomes luminous; immediately all is celebration. Remember this key of Hakim Sanai. This is a master key: this can open the doors of all the mysteries. Unself yourself.”

* Philosophia Perennis. Bhagwan Shree Rajneesh Speaking on The Golden Verses of Pythagoras. Volume 1 of 2. Editor: Ma Yoga Anurag. Compilation: Ma Ananda Vandana. Ma Yoga Anurag. Introduction; Ma Yoga Anurag. Design: Sw Anand Subhadra. Ma Prem Namra. Photography: Sw Krishna Bharti. Calligraphy: Sw Sat Samudaya. Processing: Sw Anand Vijayo. Rajneesh Foundation. Poona. Typesetting and Printing: Tata Press, Bombay. Production: Ma Deva Layo. Sw Prem Prasthan. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1981. First Edition. 379 pages. Illustrated. Unbound. Size: 21,5×14 cm. Weight: 650 g. No ISBN. 5000 copies. Period: 21.12am – 30.12am 1978. 10 discourses. Subject: Western Mystics. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Publications From Rajneesh Foundation. Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Miscellaneous. Books on Bhagwan. Books by Other Publishers. Books on Bhagwan. Editions in English (India. Dimensions Beyond the Known. Orient Paperbacks). Translations. Major Book Distributors and Suppliers. Rajneesh Meditation Centres.
Title from Huxley: The Perennial Philosophy / Aldous Huxley (1945).
In colophon: “For the sayings of Pythagoras quoted in this book grateful acknowledgement is given to The Golden Verses of Pythagoras by Fabre d’Olivet, published by Samuel Weiser, New York, 1975.”
Unbound in white cover. Photographs are of Osho speaking in discourses. Trademark registered in India and other countries. Sutras are printed also in Greek.

Introduction by Ma Yoga Anurag. Excerpts:
“When I first heard Bhagwan Shree Rajneesh I began to understand my confusion and frustration. The ring of truth sounded loud and clear and he put into words how I felt and why. He brought me a mental clarity and understanding, and instead of groping in the dark I took the hand he proffered. At first crawling and stumbling, I slowly began hoping and then dancing in tune with the hidden harmony of existence to which he opened my ears and eyes…
My dream has come true. I’ve found a man who not only understands me but who knows me through and through, who loves unconditionally and has opened my heart, who has told me to be myself – which no one ever did before. And now I am happy as never before – not without going through the agony of the birth pains, but for the new man to be born, and for the ecstasy, the birth is bound to be painful.
And this is not only so for one or two individuals: I am surrounded by thousands of people who have reached for the stars and are now flying and laughing and roaring and rolling and dancing and singing into unimagined reaches of ecstasy – even the sky is not the limit.
The new man is born. / Here and now. / Who Bhagwan is, / What he is, / How he does it / … who knows? / All I can do / Is open my heart / In wonder and awe / And be swept away / – dissolved, melted, merged – / On his tidal wave of love / In his infinite ocean of… // Thank you Bhagwan.” (No page number)

Opening discourse by Osho, ‘The Greatest Luxury’, on the first morning 21.12.1978.
“Phythagoras represents the eternal pilgrim for philosophia perennis – the perennial philosophy of life. He is a sleeker [seeker] of truth par excellence. He staked all that he had for the search. He travelled far and wide, almost the whole known world of those days, in search of the Masters, of the mystery schools, of any hidden secrets. From Greece he went to Egypt – in search of the lost Atlantis and its secrets.
In Egypt, the great library of Alexandria was still intact. It had all the secrets of the past preserved. It was the greatest library that had ever existed on the earth; later on it was destroyed by a Mohammedan fanatic. The library was so big that when it was burnt, for six months the fire continued.
Just twenty-five centuries before Pythagoras, a great continent, Atlantis, had disappeared into the ocean. The ocean that is called ‘Atlantic’ is so called because of that continent, Atlantis.” (p. 4)

The last discourse in the series, ‘Logos: Power: Necessity’, on 26.12.1978, (last four discourses, 27.12-30.12.1978, are all with Questions and Answers), finishes with the words:
“If Error triumph, he departs and waits.
And there is no necessity that you will triumph because you have the truth with you. Jesus was crucified – that is truth crucified! Socrates was poisoned – that is truth poisoned. So don’t go on thinking that if you have the truth you are going to win. The herd mind believes in its own ignorance, in its own blindness, in its own superstitions. And the herd mind is powerful; it is the majority on the earth.
So if Error triumph… there is every possibility that error will triumph… then the wise man, the philosopher, departs – depart into himself – and waits… waits for the right moment. He is not angry, he is not frustrated. He does not expect that truth will win. Whatsoever happens he accepts it, and waits for the right moment. If the right moment arises, he will declare the truth again.
But he is always waiting. It is none of his business to impose himself on people – he never imposes. He loves and respects people and their freedom and their dignity and their choice. He has no idea of dominating people. He waits….
It has always been so. The Master waits for the disciple to come. The real Master always waits for the disciple to come. In fact, he never goes in search of the disciple, because that will somehow be imposing himself upon others. Those who are thirsty are bound to come. If they come, good – he shares whatsoever he has. If they don’t come, it is perfectly good… it is their freedom to come or not to come.” (p. 216)

1979 Talks in Buddha Hall

* Philosophia Perennis. Bhagwan Shree Rajneesh Speaking on The Golden Verses of Pythagoras. Volume 2 of 2. Editor: Ma Yoga Anurag. Compilation: Ma Ananda Vandana. Ma Yoga Anurag. Introduction: Ma Yoga Anurag. Design: Sw Anand Subhadra. Ma Prem Namra. Photography: Sw Krishna Bharti. Calligraphy: Sw Sat Samudaya. Processing: Sw Anand Vijayo. Rajneesh Foundation. Poona. Typesetting and Printing: Tata Press, Bombay. Production: Ma Anand Savita. Ma Anand Nirala. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1981. First Edition. 413 pages. Illustrated. Hardcover. Size: 21,5×14 cm. Weight: 700 g. No ISBN. 5000 copies. Period: 31.12am – 10.01am 1979. 11 discourses. Subject: Western Mystics. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Publications From Rajneesh Foundation. Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Miscellaneous. Books on Bhagwan. Books by Other Publishers. Books on Bhagwan. Editions in English. Translations (English translated from the original Hindi. The Heartbeat of the Absolute. Arnold Heinemann, India). Major Book Distributors and Suppliers. Rajneesh Meditation Centres.
On front cover, in circular golden embossed print: “50th Birthday Dec 11, 1931 Dec 11, 1981 Special Publication Golden Celebration”
In colophon: “For the sayings of Pythagoras quoted in this book grateful acknowledgement is given to ‘The Golden Verses of Pythagoras’ by Fabre d’Olivet, published by Samuel Weiser, New York, 1975.”
New colophon has been glued covering the original one. It tells:
“Published by Ma Anand Sheela. Rajneesh Foundation International. Rajneeshpuram Neo-Sannyas International Commune. P.O. Box 12A. Antelope. Oregon 97001. USA.
First Edition December 1981. 5,000 copies…
Printed in India. Bound in USA. ISBN: 0-88050-616-4 (label).”
Pythagoras’ verses are in Greek and English both.
Verses and first 12 pages are missing in some copies.

Introduction by Ma Yoga Anurag. Excerpt:
“Okay, let’s go!
And here we go into words which have been descended from the heights of that flight, from the lips of one whose feet never touch the ground. It’s not that he gives us wings but he awakens us to the fact that we have them, that we too can fly, that freedom is our birthright and our essence.
Bhagwan is that essence personified. Through his every pore breathes the vastness of the cosmos. He is a hollow bamboo on which the flute of existence is playing – the tune is catchy if your resistance is low, and it can resonate the inner chambers of your heart, seeing through the crusty layers of fear and doubt, of decay and imprisonment in which we live.
The words he speaks are themselves an introduction, an invitation to the dance of life, the joy of existence, the celebration of being. His love will lead you in….” (p. IX)

Opening discourse by Osho, ‘The Golden Mean’, on the first morning 31.12.1978.
“Pythagoras also introduced the word ‘Cosmos’. ‘Cosmos’ means order, rhythm, harmony. Existence is not a chaos but a cosmos. Pythagoras has contributed much to human thought, to human evolution. His vision of cosmos became the very foundation of all scientific investigation.
Science can exist only if existence is a cosmos. If it is a chaos, there is no possibility of any science. If laws change every day, every moment – one day the water evaporates at one hundred degrees, another day at five hundred degrees – if water functions in a whimsical way and follows no order, how can there be a science?
Science presupposes that existence functions in a consistent way, in a rational way, that existence is not mad, that if we search deep into existence, we are bound to find laws – and those laws are the keys to all the mysteries.
Just as it is true for science, so it is true for religion too – because religion is nothing but the science of the inner. The outer science is called science; the inner science is called religion – but both can exist only in a cosmos.
There are laws of the inner world. Those laws have been discovered just as much as scientific laws have been discovered. Neither have scientific laws been invented, nor have religious laws been invented. Truth is – you need not invent it. And whatsoever you invent will be untrue – all inventions are lies.
Truth has to be discovered, not invented. Einstein discovered a certain law; Patanjali also discovered a certain law; Newton discovers gravitation, Krishna discovers grace – both are laws. One belong to the earth, the other belongs to the sky; one belongs to the world of necessity, the other belongs to the world of power. One belongs to the visible and the other belongs to the invisible.
It is in the vision of a cosmos that Pythagoras became the originator of a scientific concept of the world. He was the first scientist because he provided the very foundation. His idea of cosmos has to be understood, because without understanding it you will not be able to understand what he is talking about.
The inner world, the world of the spirit, follows certain laws, and those laws are unchangeable, they are perennial. Hence I have called this series ‘Philosophia Perennis’ – the perennial philosophy. Those laws are not time-bound, they are beyond time. Time itself functions within those laws. If you want to do something in the outside world, you will need to know how the outer existence functions, because unless you know how it functions you are bound to fail.” (pp. 4-5)

The last discourse in the series, ‘Only God Is’, on 10.01.1979 finishes with the words:
“To be a God is your destiny. But remember, it is not a goal, it is already the case. You are Gods because there is nothing else but God. The whole existence is overflowing with godliness. God is green in the trees and red and gold. God is in the winds and the songs that happen when the winds pass through the pine trees. God is in the roaring waves of the ocean, and in the clouds and in the lightening. God is, only God is! God is in you, in the neighbour, in your child.
But first you have to recognize God in you, then you will be able to recognize him everywhere. Once he is known within, he is known without too. And to know God within and without is to know truth, is to know freedom – is to know all that is worth knowing.” (p. 390)

* The Book of Wisdom. Discourses on Atisha’s Seven Points of Mind Training. Volume 1 of 2. Introduction: NN. Processed by Rajneesh Foundation International. Phototypesetting: Spads Phototype Setting Industries (P) Ltd. Bombay. Printing: Electrographic Industries (D.B. Taraporevala Sons & Co. Pvt. Ltd.). Bombay. Binding: Four Ocean Publishers Pvt. Ltd. Bombay. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, March 1983. First Edition. Paperback. 391 pages. 7000 copies. Size: 19×12,5 cm. Weight: 390 g. ISBN: 0-88050-530-3. Library of Congress Catalog Number 82-21602. Period: 11.02am – 26.02am 1979, 16 discourses. Subject: Buddhist Masters. Questions and Answers. Place: Buddha Hall. Poona.

No mentioning of the crew behind this production.
“Excerpts are reprinted from: ‘A Direct Path to Enlightenment’ by Jam-mGon Kong-sPrul published by Ken McLeod, Vancouver, Canada.”
The first sutra is on page 289; preceding chapters are all with Questions/Answers.
On back flap:
“This new age of expanding awareness greatly needs a continuing example of welded East and West. Rajneesh has combined wisdom from almost all Eastern religions, he has utilized thoughts and methods from some Western philosophies and psychological techniques.” Connections, August 1982.
“Even without words, Rajneesh remains a powerful leader of one of our times’ fastest-growing religious movements.” Books and Author’s Review. Harper and Row. San Francisco, July 1982.
Appendix on orange paper: Books Published by Rajneesh Foundation International. Books from other Publishers. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes.

Introduction. Excerpts:
“Bhagwan has found people ready to journey with him – they are the audience to whom these lectures were given, sannyasins and visiting friends. On them he pours his love by answering questions and by sharing a modern interpretation of the instructions given by Atisha, an enlightened master from Tibet, for the journey towards unborn, undying awareness. But even as he speaks, the message has not to do with ideas but with the presence that spreads from him as he speaks- he is what he is talking about, moment after moment after moment. He is doing the impossible: sharing the wordless through words, saying aloud something which can best be said through silence…
We are fortunate. We have his words – and his silence. “Please get ready as soon as possible, so that we can just be together…”” (No page number)

Opening discourse by Osho, ‘Atisha the Thrice Great’, on the first morning 11.02.1979.
“Religion is not a science… Religion is not a science in the sense physics, mathematics and chemistry are sciences. But still it is a science because it is the ultimate knowing: the word “science” means knowing. And if religion is not a science, what else can be? – it is the highest knowing, it is the purest knowing.
Ordinary science is knowledge, not knowing: religion is knowing itself. Ordinary science is object-oriented – it knows something, hence it is knowledge. Religion is not object-oriented; it has no object, it knows nothing. Knowing knows itself, as if the mirror is reflecting itself. It is utterly pure of all content. Hence religion is not knowledge but knowing.
Science is a lower kind of knowing, religion is a higher kind. Religion is philosophia ultima: the ultimate knowing. The difference between the two is not of the spirit – the spirit is the same – but the difference is certainly of purity.
Science is mixed with much mud. Religion is pure essence, pure fragrance. The mud has disappeared, the lotus has disappeared, only the fragrance abides. These are the three stages of knowing: the mud, the lotus and the fragrance.
Religion cannot be grasped, because there is no object in it. But still it can be understood. It cannot be explained, but it can be experienced. There is no way of informing you about religion, because it cannot be reduced to information. But you can be shown the way, the path to it – fingers pointing to the moon. The fingers are not the moon, obviously, but the fingers can point to the moon.
These “Seven Points of Mind Training” of the great Master, Atisha, are fingers, seven fingers pointing to the moon. Don’t be caught by the fingers, don’t become too much obsessed with the fingers. That is not the point, that will be missing the point. Use the fingers and forget them, and look where they are pointing. And when you see the moon, who bothers about the fingers? Who remembers them? They automatically become non-essential; they disappear.
That’s why for those who have experienced religion, all the scriptures become utterly useless, all methods become non-essential. When the goal is achieved, the path is forgotten.” (p. 1)

* The Book of Wisdom. Discourses on Atisha’s Seven Points of Mind Training. Volume 2 of 2. Editor: Sw Krishna Prabhu. Introduction: Sw Anand Rajen. Design: Ma Prem Tushita. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, September 1984. Printed in U.S.A. First edition. 408 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 295 g. ISBN 0-88050-531-1. Library of Congress Catalog Number 82-23142. 10.000 copies. $5.95. Period: 27.02am – 10.03am 1979. 12 discourses. Subject: Buddhist Masters. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Academy of Rajneeshism Titles (Including Rajneeshism, an introduction to Bhagwan Shree Rajneesh and His religion (published in English, German, Italian and Japanese. The Book, an introduction to the teachings of Bhagwan Shree Rajneesh Series I from A-H Series II from I-Q Series III from P-Z). Then follow publications in alphabetical order according to subject. Initiation Talks. Photobiographies (This Very Place The Lotus Paradise, a photobiography of Bhagwan Shree Rajneesh and His work, 1978-1984). Books From Other Publishers. Foreign Language Editions. Books on Bhagwan, according to Language. (The Awakened One: The Life and Work of Bhagwan Shree Rajneesh by Sw Satya Vedant, Harper & Row. Begegnung mit Niemand by Mascha Rabben (Ma Hari Chetana), Herzschlag Verlag. Wenn das Herz frei wird by Ma Prem Gayan (Silvie Winter), Herbig. Der Erwachte by Vasant Joshi, Synthesis Verlag. Rajneeshpuram – Fest des Foiedeus und der Liebe. Sannyas Verlag). Rajneesh Meditation Centres, Ashrams and Communes.
On back cover: “My emphasis is also exactly the same as Atisha’s. You come to me with thousand-and-one problems, but my answer is always the same. If you come with anger, I say be aware of it. If you come with greed, I say be aware of it. If you come with lust, I say be aware of it. Because awareness cuts the very root. What is the root? Unawareness is the root…
Unawareness is the root of all illnesses. The awareness is the only medicine.” Bhagwan Shree Rajneesh. The Book of Wisdom, Vol. II.
“I have found Bhagwan Shree Rajneesh to be a person of unique ability and wisdom. He is a true teacher in that he is not just repeating something read or related, but rather he is passing on the knowledge of his direct experience.” Richard Beymer. Actor, Director. Hollywood, California.

Introduction by Anand Rajen:
“Q: “Bhagwan, who are you, and what are you doing?”
A: “I am not. And I am not doing anything at all…”
This is how Bhagwan brings to a conclusion this series of discourses on the teachings of Atisha. It is over five years since He gave these talks. Their freshness and appropriateness is such that it could be less than five minutes ago!
Yes, we love to read His words or listen to tapes of His discourses, for He is a heart-opening delight in whatever form He is available. And there is always a ripple of excitement at the appearance of yet another volume of His words. But the real magic of Bhagwan is in His meaning:
“The verbal communication is only an introduction for the non-verbal. The non-verbal is an energy communication. Non-verbally, through silence, through energy, (the Master) communicates with the disciple. And then there comes the ultimate unity where neither communication nor communion is needed, but oneness has been achieved – where the Master and the disciple become one…” This is what He means! This book reflects the deepest expression of love, awareness, truth and freedom.
What Bhagwan talks about in these chapters is actually happening! It begins with His presence, and is celebrated in what His presence has created – the flowering of thousands of human beings who through His inspiration are learning to give joyous and creative expression to His vision in every moment of their daily lives.
When I recall those balmy tropical morning talks in Poona, India, I remember on many occasions my wonder that a presence as captivating as Bhagwan’s could utter words like “I am not. And I am not doing anything at all…” and absolutely mean it! His nondoing is tangible. “But something is happening, something tremendously is happening – that is another matter, it has nothing to do with my doing it.”
What gives these discourses their exhilarating power to move us is the magnitude of His being. In the insights, the reflections, the anecdotes, the lyrical odes to existence, the jokes and the ever-present wisdom of the mystic, in His simple releasing of His own divine fragrance, the mind is overwhelmed and the heart set dancing into being.
It is through His words that He has brought us into communion with the real nature of being. First He showed us His own presence: “I am only a hollow bamboo, and if you hear some music then it must be from God, it is not from me; it has nothing to do with me.” And then He gave us the key we needed to open up the prisons of our own personalities and step into our own being-ness.
To read His words is to discover those keys.
To use them is to embrace one’s own divinity.
This is what He means, for all of us!” (No page number)

Opening discourse by Osho, ‘Wake Up the Slave’, on the first morning 27.02.1979.
“Life is a wandering, it is not a home. It is a search for the home, but it itself is not the home. It is an inquiry, an adventure. It is not necessarily that you will succeed – success is very rare – because the search is very complex and there are thousand and one difficulties on the way.
But let this be your first understanding about today’s sutras; they are of immense value. When you will meditate and when you will go deeper into them you will be surprised – oceans contained in dewdrops, just like that are the sutras.
Mohammed says: “I am like a rider who shelters under a tree, then goes on his way.”
Yes, this life is an overnight’s stay, a caravanserai. Don’t settle in it. Use the opportunity to reach higher and higher and higher, because there is no end to heights, to depths. But remember always: don’t take life for granted, it is only an opportunity with immense potential and possibilities. But if you start thinking that you have already arrived because you are alive, you will miss the whole point.
Jesus says again: “The world is to be treated as a bridge, not as a stopping-place.” Use it as a bridge; it can bridge you to God. And when life becomes a bridge to God, it is divine. But if you don’t use it as a bridge towards God it remains mundane, spurious, illusory, imaginary, fictitious.” (p. 3)

The last discourse in the series, ‘We are Ancient Pilgrims’, on 07.03.1979, (last three discourses on 08-10.03.1979 are with Questions and Answers), finishes with the words:
“Meditate on Atisha, listen to his advice, it is of immense value. It is not a philosophy, it is a manual to discipline yourself, it is a manual of inner transformation. It is the book that can help you grow into wisdom. I call it “The Book of Wisdom”. (p. 292)

* The Fish in the Sea is not Thirsty. 15 Discourses Given by Bhagwan Shree Rajneesh on the Songs of Kabir. Editor and Compiler: Ma Yoga Anurag. Introduction: Sw Devageet. Design: Sw Govinddas. Photography: Sw Krishna Bharti. Ma Prem Champa. Printing: Vakil and Sons Ltd. Bombay 400 038. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, July 1980. First Edition. 512 pages. Illustrated. Hardcover. Size: 22×14,5 cm. Weight: 955 g. ISBN 0-88050-062-X (label). 5000 copies. Period: 11.04am – 25.04am 1979. 15 discourses. Subject: Kabir. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Foreign Editions. Translations. Rajneesh Meditation Centres.
In colophon: “We gratefully acknowledge the use of poems from THE KABIR BOOK by Robert Bly, Beacon Press, 1977, Boston, Mass. U.S.A.”
On back flap: “Bhagwan’s immense attempt, as I understand, is to find a new synthesis – political, cultural, religious and creative – between Western thought and the Eastern approach to life… a daily search for harmony and the joy of living…
This ashram… a small town where people live in the realisation of a new way of life, for man’s celebration of the joy of existence…
This forty-nine-year-old man reveals great intelligence and goodness. He is natural and direct. He is beautiful and spectacular…
Very few beings have been able to avoid falling into the trap of identification. Very few beings in the world have accepted the journey of Bhagwan: to connect ourselves with the totality of the universe and to live in the unique and real present.” Brescia Oggi. January, 1980. Italy.
“He is rightly one of the most fascinating and versatile masters from India. In his ideas we find a link with humanistic philosophy. In his words all great teachings and religions of the world are reflected.” Prana. Spring, 1978. Holland.

Introduction by Sw Devageet. Excerpts:
“Kabir was a rare man – he allowed the clear light of reality to shine undistorted through his being. He had no viewpoint. Existence found no conditions in him to block its flow. The song of eternity found, in him, a unique voice. He sang love poems to life, of such inner clarity that his words untangle the apparent paradoxes we encounter in any search for meaning. His gift allows us to share the song of his soul.
Today, sitting by the simple marble tomb of Sw Devateertha Bharti, father of Bhagwan Shree Rajneesh, the song of the sages is all around…
At this moment, Bhagwan Shree Rajneesh is singing ecstatically, wonderfully, with his whole being. In our time, blackened by the possibility of global destruction, this troubadour from the beyond sings the song of the heart in its utter purity. A fully enlightened Master is beaming light into the gloomy fastness of our ego. He stands at the door to the eternal, beckoning, with eyes so full of loving compassion, the heart becomes drunk with the promise they show to be possible.
It is rare enough for a human being to become enlightened – that is, to surrender his conditioned notions of identity into the reality of now. It is rarer still for an enlightened being to be a Master – that is, to be able to help you and me share his freedom. Today, here in Poona, such a man, Bhagwan Shree Rajneesh, is alive, wonderfully, amazingly alive.
The fish in the sea is not thirsty but you, knowingly or not, most surely are. Come and share, while it is available……Love. Sw Devageet. May 25, 1980”. (No page number)

Opening discourse by Osho, ‘But Man Is’, on the first morning 11.04.1979.
“The fish in the sea is not thirsty – but man is. God is the sea – God surrounds you within and without. Man lives in God and is absolutely unaware of it. Man is born in God, breathes in God, and one day will dissolve in God. Man is God, made of the stuff called God, and yet completely oblivious of the fact.
The fish is not thirsty in the sea, but man is. God is the sea – God surrounds you, within and without. All that is is divine. God is not a person: God is the presence that is overflowing everywhere in all directions. The radiance, the beauty of existence, the splendour, the majestic, the miraculous, the mysterious – the whole magic of life is God.
God has not to be worshipped: God has to be lived. And to live God you need not go anywhere – you are already in him. To live God you need not cultivate any character. God is already the case. He is your consciousness.
To live God you need not become a Hindu or a Mohammedan or a Christian – you are already in it, he is already in you. It is not a question of the future. This very moment God is showering on you. But you are closed. He comes, but you don’t listen to him. He knocks on your doors, but you don’t listen to him. And he has been knocking for ages.
The old biblical story is: when Adam disobeyed God, he was frightened, obviously. God came in search of him. Afraid, he went behind a bush just to hide from God. He was not courageous enough to face him, to encounter him. And the story says God called in the garden of Eden, “Adam, where are you?”
Adam heard it, yet did not respond.
This is not just a story, this is not something that happened in the past: this is what is happening with each of you. God calls you – either you don’t hear, or, even if sometimes you hear, you don’t respond. You are hiding! You are hiding from yourself. You don’t want to see your original face: God is your original face. And unless you see your original face, you will live in misery.” (p. 1)

The last discourse in the series, ‘Very Few Find the Path’, on 23.04.1979, (last two discourses on 24-25.04.1979 are with Questions and Answers), finishes with the words:
“Very few people there are who have found the secret path. Out of a hundred, ninety remain indulgent in the animal; they never move beyond the animal. Out of the remaining ten, nine become repressive and pathological. Only one out of a hundred finds the true way. What is the true way?
The true way is that of understanding your mind, not of dropping it. The true way is: sitting silently and watching your mind – all its cunning ways, subtle ways, alt its strategies – just watch, just be a witness to your mind. And, slowly, slowly, by witnessing it you will understand what games it has been playing with you. You stop it from one door, it comes from another door; you stop it from that door, it makes a third door – and it goes on and on, ad nauseam.
Watch… Don’t renounce the world, and don’t try to drop the mind. Just become more alert. In that alertness, suddenly mind disappears, and with the mind disappears the whole world. And when there is no mind and no world, God is.” (p. 429)

* The Guest. Bhagwan Shree Rajneesh .Talks on Kabir Editor: Ma Yoga Sudha. Introduction: Ma Anand Parinita. Design: Ma Deva Yojana. Sw Anand Bhavo. Cover Design: Sw Govinddas. Sw Anand Neeraj. Photography: Sw Krishna Bhati. Phototypesetting: Spads Phototype Setting Industries (P) Ltd. Bombay. Printing: Electrographic Industries (D.B. Taraporevala Sons & Co. Pvt. Ltd.). Bombay. Binding: Rajneesh Foundation. Poona. Production: Ma Ananda Parinita. Ma Anand Premda. Ma Prem Prageeta. Sw Anand Hartmut. Sw Prem Sudharmo. Sw Samantbhadra. Coordination: Ma Yoga Pratima. Ma Dipika. Publisher: Ma Yoga Laxmi, Rajneesh Foundation, Poona, July 1981. First Edition. 580 pages. Illustrated. Unbound. Size: 22×14,5 cm. Weight: 935 g. No ISBN. 5000 copies. Period: 26.04am – 10.05am 1979. 15 discourses. Subject: Kabir. Questions and Answers. Place: Buddha Hall, Poona.

In Appendix: Major Book Distributors and Suppliers. Rajneesh Meditation Centres. Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Books on Bhagwan. Books by Other Publishers. Books on Bhagwan. Editions in English. Translations.
With plain white cover without design and jacket.
In colophon: “The sutras in this book are from ‘The Kabir Book’, Beacon Press, Boston 1977 copyright Robert Bly.”

Introduction by Ma Anand Parinita:
“Listen, my friend / Inside me, inside you / There is a space / An empty longing / We are waiting for the Guest. / Kabir is a host. / For him, the Guest arrived long ago / And now he sings of the joy of their meeting. // Inside this book / There is a space / A vacuum of love / A soft billowing journey into the heart. // Bhagwan is a host / A sky opening endless into eternity, / And here, with him / The opportunity to merge with the Guest. // How can we miss? //This man is an invitation / A sonnet of joy / Of bliss / Of infinite waiting / Of God. // The journey is through love, with love, in love. // And He says, / “Yes, I am tremendously happy. / The moment I look at you my heart dances with joy… / And this is only the beginning.”

Opening discourse by Osho, ‘A Meeting With the Guest’, on the first morning 26.04.1979.

“Man is not what he is; man has become what he is not; that’s the root cause of his misery. He has gone astray from his being, he has become too involved in becoming.
To become means to become false. To become means to become that which you are not. To be is already the case. Man has not to become anything other than he is, he has to relax into his being and know the truth.
The truth is already given, the truth is not somewhere in the future. It is not a goal but the source. You are coming from truth. If you can find the source again you will know what truth is. You are not going towards truth; all going takes you farther and farther away from truth.
You must have heard the name of Radha. Mythologically she is known to be the most beloved woman of Krishna. He had many lovers; Radha was the suprememost. But historically there has never been any woman by the name of Radha, and in the ancient scriptures her name is not mentioned at all. It is an invention of later mystics, later sages, and it has tremendous significance; it will be good to understand it.
In Sanskrit there is a word, dhara, which means the river moving from the source towards the ocean. If you reverse the word dhara it becomes radha. Radha means the river moving towards the origin, not towards the ocean; radha is a metaphor. And one can be a beloved of God only if one turns the whole process of life – from being a dhara one becomes a radha, not moving towards the goal but going deeper and deeper down towards the source.
And the source is within you! The goal is without, the source, within. The source is your very being.” (p. 2)

The last discourse in the series, ‘The Guest is Inside You’, on 08.05.1979, (last two discourses on 09-10.05.1979 are with Questions and Answers), finishes with the words:
“Once you have looked in, the outer and the inner are no more separate; you become a witness of both. You see the outer, you see the inner; you are neither and you are both.
These statements are known as ulatbasi – as if someone is playing on the flute from the wrong end, so illogical, so irrational…. But Kabir says, “What can I do? It is so. I can only state the fact. If the fact is absurd, it is absurd.”
Kabir will perfectly agree with the Christian mystic, Tertullian.
Somebody asked him, “Why do you believe in God?” And Tertullian said, “I believe in God because God is absurd – credo qua absurdum.”
Kabir would have danced listening to this. Yes, God is not a logical hypothesis, it is supra-logical. No reasoning can prove it or disprove it. You will have to learn the art of love.
Be a lover, and you will find the Guest. Be a singer, and you will find the Guest. Be a dancer, and you will find the Guest. Turn in, tune in – He is waiting there for you.” (p. 481)

* The Book of the Books. Discourses on The Dhammapada of Gautam the Buddha. Volume 1 of 4. Introduction: Sw Anand Veetmoha. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Antelope, Oregon, July 1982. First Edition. 343 pages. No illustrations. Quality paperback. Size: 21,5×14 cm. Weight: 460 g. ISBN 0-99050-513-3. Library of Congress Catalog Card Number 82-50462. 5000 copies. $15.95. Period: 21.06am – 30.06am 1979. 10 discourses. Subject: Buddha. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix on yellow pages: Books Published by Rajneesh Foundation International. The Discourses of Bhagwan Shree Rajneesh. Intimate Dialogues between the Master and His disciples. Books from other Publishers. Editions in English. Foreign Language Editions. Rajneesh Meditation Centres, Ashrams and Communes.
No mentioning of the crew behind this production.
In colophon: “Extracts from ‘The Dhammapada: The Sayings of the Buddha’, translated by Thomas Byron, are reprinted with kind permission of the publishers, Alfred A. Knopf, New York, and Wildwood House Ltd., London. Text copyright 1976 Thomas Byron.”
On back cover: “Bhagwan Shree Rajneesh offers what the Masters before him offered. The potent difference is that he is alive, so rather than a dependence on commandment, dogma, or method, we are able to have a personal experience, a communion, a love interconnection, and in so doing, directly touch the transcendent space within.” Robert M. Birnbaum, Ph.D. Journal of Humanistic Psychology. Winter, 1982. U.S.A.
“What he says is couched in language of great power and fluency; he is one of the most remarkable orators I have ever heard, though there is no hint of demagogy in his style, and no oratory or pedagogic feeling about the content of what he says.” Bernard Levin. The Times. April 9, 1980. United Kingdom.
The Dhammapada was later published in an enlarged edition, a 12-volume boxed set (1991).

Introduction by Sw Anand Veetmoha:
“In the years before He entered silence in May 1981, Bhagwan Shree Rajneesh spoke on hundreds of Masters and their teachings. But from the start there was something unique about The Book of the Books – the series on “The Dhammapada” of Gautam Buddha.
I was never particularly drawn to the rather dry and intellectual scriptures of Buddha, but I had always understood that “The Dhammapada” was “it”: the essence of Buddha’s teachings, no extras, no commentary, the spiritual guidebook par excellence, from the lips of one whom everyone agrees was a very, very special human being – in short, all you need to understand and become a Buddha yourself.
In December 1978 we heard that Bhagwan was going to speak on “The Dhammapada” – six series of discourses continuing for almost a year. I was awestruck. I had a profound sense of déjà vu, of history repeating itself, of the turning of the wheel of dhamma. This was Buddha on Buddha. For I had no doubt that in some sense Bhagwan Himself had spoken these words and was back twenty-five centuries later to scrape off the tarnish, polish them up a bit, update them here and there, and generally give us a new edition for a new age and put His signature on the title page.
But we were in for a shock.
June 11 1979 arrived, and the ashram was packed for the first day of the English series in the cool monsoon month of June. But there was no 8 a.m. crunch of gravel on the driveway to Buddha Hall announcing Bhagwan’s arrival to a hushed audience of three thousand. Bhagwan’s health was poor.
It was a long absence – the longest for five years. Bhagwan had spoken daily since June 1974 with only a day or two’s absence here and there. A number of times He had told us that one day He would stop speaking and sit with us in silence. Was this it? Would we never hear His voice again? Would He never even start “The Dhammapada”? Had He already spun the wheel of dhamma? – and we had all missed it.
Ten days we waited. It was a time of soul-searching, of looking inside at the nature of our love for our Master.
Then, on June 21, He came out to us, pale and frail. It was a stunning discourse. Read it. It forms the first chapter of this book. He told us that for ten days the future of our relationship with Him hung in the balance, that we may never have heard His voice again. As it happened, we had two more years to accept Bhagwan’s repeated invitation to come and listen and to prepare ourselves for the silence which could come at any moment. We were to continue to hear Him until May 1981, when He entered the ultimate phase of His work with us, of silent communion. I, for one, was happy for the reprieve, for I loved His words dearly.
As “The Dhammapada” series continued, there was a deepening sense of a circle completed, of the paying of a debt to Buddha, and finally, of the beginning of a new circle, of the burning of old scriptures and the birth of a new dispensation – the living word of Bhagwan.
How incredible that we have Bhagwan to put even Buddha in perspective, to bridge the centuries of Buddhist mumbo-jumbo and show us the real Buddha – lovingly, compassionately, to knock Buddha off his pedestal!” (No page number)

Opening discourse by Osho, ‘We are What We Think’, on the first morning 21.06.1979.
“My beloved bodhisattvas…. yes that’s how I look at you. That’s how you have to start looking at yourselves. ‘Bodhisattva’ means a Buddha in essence, a Buddha in seed, a Buddha asleep, but with all the potential to be awake. In that sense everybody is a bodhisattva, but not everybody can be called a bodhisattva – only those who have started groping for the light, who have started longing for the dawn, in those hearts the seed is no more a seed but has become a sprout, has started growing.
You are bodhisattvas because of your longing to be conscious, to be alert, because of your quest for the truth. The truth is not far away, but there are very few fortunate ones in the world who long for it. It is not far away but it is arduous, it is hard to achieve. It is hard to achieve, not because of its nature, but because of our investment in lies.
We have invested for lives and lives in lies. Our investment is so much that the very idea of truth makes us frightened. We want to avoid it, we want to escape from the truth. Lies are beautiful escapes – convenient, comfortable dreams. But dreams are dreams. They can enchant you for the moment, they can enslave you for the moment, but only for the moment. And each dream is followed by tremendous frustration, and each desire is followed by deep failure…
I have waited long… now the time is ripe, you are ready. The seeds can be sown. These tremendously important words can be uttered again. For twenty-five centuries, such a gathering has not existed at all. Yes, there have been a few enlightened Masters with a few disciples – half a dozen, a dozen at the most – and in small gatherings the Dhammapada has been taught. But those small gatherings cannot transform such a huge humanity. It is like throwing sugar in the ocean with spoons: it cannot make it sweet – your sugar is simply wasted…
I am immensely glad, because after these ten days of silence I can say to you that many of you are now ready to commune with me in silence. That is the ultimate in communication. Words are inadequate, words say but only partially. Silence communes totally.
And to use words is a dangerous game too, because my meaning will remain with me, only the word will reach you; and you will give it your own meaning, your own colour. It will not contain the same truth that it was meant to contain. It will contain something else, something far poorer. It will contain your meaning, not my meaning. You can distort language – in fact it is almost impossible to avoid distortion – but you cannot distort silence. Either you understand or you don’t understand.
And for these ten days there were only two categories of people here: those who understood and those who did not. But there was not a single person who misunderstood. You cannot misunderstand silence – that’s the beauty of silence. The demarcation is absolute: either you understand or, simply, you don’t understand – there is nothing to misunderstand.
With words the case is just the opposite: it is very difficult to understand, it is very difficult to understand that you don’t understand… these two are almost impossibilities. And the third is the only possibility: misunderstanding.
These ten days have been of strange beauty, and of a mysterious majesty too. I no longer really belong to this shore. My ship has been waiting for me for a long time – I should have gone. It is a miracle that I am still in the body. The whole credit goes to you: to your love, to your prayers, to your longing. You would like me to linger a little while longer on this shore, hence the impossible has become possible.
These ten days, I was not feeling together with my body. I was feeling very uprooted, dislocated. It is strange to be in the body when you don’t feel that you are in the body. And it is also strange to go on living in a place which no more belongs to you – my home is on the other shore. And the call comes persistently. But because you need me, it is the compassion of the universe – you call it God’s compassion – that is allowing me to be in the body a little more.
It was strange, it was beautiful, it was mysterious, it was majestic, it was magical. And many of you have felt it. Many of you have felt it in different ways. A few have felt it as a very frightening phenomenon, as if death is knocking on the door. A few have felt it as a great confusion. A few have felt shocked, utterly shocked. But everybody has been touched in some way or other.
Only the newcomers were a little at a loss – they could not comprehend what was going on. But I feel thankful to them too. Although they could not understand what was going on, they waited – they were waiting for me to speak, they were waiting for me to say something, they were hoping. Many were afraid that I might not speak ever again… that was also a possibility. I was not certain myself.
Words are becoming more and more difficult for me. They are becoming more and more of an effort. I have to say something so I go on saying something to you. But I would like you to get ready as soon as possible so that we can simply sit in silence… listening to the birds and their songs… or listening just to our own heartbeat… just being there, doing nothing…
Get ready as soon as possible, because I may stop speaking any day. And let the news be spread to all nooks and corners of the world: those who want to understand me only through the words, they should come soon, because I may stop speaking any day. Unpredictably, any day, it may happen – it may happen even in the middle of a sentence. Then I am not going to complete the sentence! Then it will hang forever and forever… incomplete.
But this time you have pulled me back.
These sayings of Buddha are called ‘Dhammapada’. This name has to be understood. ‘Dhamma’ means many things. It means the ultimate law, logos. By ‘ultimate law’ is meant that which keeps the whole universe together. Invisible it is, intangible it is – but it is certainly! Otherwise the universe would fall apart. Such a vast, infinite universe, running so smoothly, so harmoniously, is enough proof that there must be an undercurrent that connects everything, that joins everything, that bridges everything – that we are not islands, that the smallest grass leaf is joined to the greatest star. Destroy a small grass leaf and you have destroyed something of immense value to the existence itself.” (pp. 4-10)

The last discourse in the series, ‘The Beginning Of A New Phase’, on 29.06.1979, (the last discourse is with Questions and Answers on 30.06.1979), finishes with the words:
“And when the mind is no more, where do you go? Suddenly, when the mind is no more, you enter into the heart. You slip out of the mind, out of the grip of the head. And then the heart, the cave of the heart, is your palace. The mind is a by-product of the society: the heart is an extension of God.
This is possible only if you work single-mindedly to still the mind, to be aware of the mind, to be utterly watchful, without any judgement and without any identification.
The master quells his thoughts.
He ends their wandering.
Seated in the cave of the heart,
He finds freedom.
The head is a slavery, the heart the freedom. The head is a misery, the heart the ultimate bliss. Ais dhammo sanantano.” (p. 300)

* The Book of the Books. Discourses on The Dhammapada of Gautam the Buddha. Volume 2 of 4. Editor: Ma Prem Asha. Introduction: Sw Krishna Prem. Design: Ma Prem Tushita. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela, Rajneesh Foundation International, Rajneeshpuram, Oregon, December 1983. Printed in U.S.A. First Edition. 344 pages. Paperback. Size: 18×11 cm. Weight: 250 g. ISBN 0-88050-514-1. Library of Congress Catalog Number 82-50462. 10.000 copies. $4.95. Period: 01.07am. – 10.07am 1979. 10 discourses. Subject: Buddha. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books Published by Rajneesh Foundation International. Discourses. Initiation Talks. Other Titles (Including: Rajneeshism, an introduction to Bhagwan Shree Rajneesh and His religion. Sound of Running Water. The Orange Book, the meditation techniques of Bhagwan Shree Rajneesh). Books from other Publishers. Editions in English. Books on Bhagwan (Including: The Awakened One: The Life and Work of Bhagwan Shree Rajneesh by Sw Satya Vedant (Harper & Row). Foreign Language Editions. Rajneesh Meditation Centres, Ashrams and Communes.
In colophon: “Extracts from ‘The Dhammapada: The Sayings of the Buddha’, translated by Thomas Byron, are reprinted with kind permission of the publishers, Alfred A. Knopf, New York, and Wildwood House Ltd., London. Text copyright 1976 Thomas Byron.”
On back cover: “…Bhagwan Shree Rajneesh is an especially outstanding personality in cultural and spiritual realms of the present time. I even dare say that He is the most important living exponent of a process of harmonization of East and West, of spirituality and intellect who will be mentioned in the history of mankind, having already during His lifetime realized a humanistic and religious synthesis of historical significance.” Fritz Tanner, Ph.D. Marriage Counsellor, Psychological Practitioner. Zürich, Switzerland.

Introduction by Sw Krishna Prem. Excerpt:
What I am saying here,” He said one morning, “you can read in the Bhagavad Gita, in the Bible, in the Koran, in the Dhammapada, what I am saying you can find easily in the Upanishads, in he Tao Te Ching – but you will not find the fragrance. Those are flowers – old, dead, dried up. You can keep a roseflower in your Bible; soon it will be dry, the fragrance will be gone, it will be only a corpse, a remembrance of the real flower. So are the scriptures. They have to be made alive again by another Buddha, otherwise they cannot breathe.
“That’s why I am speaking on the Dhammapada, on the Gita, on the Bible – to let them breathe again. I can breathe life into them. I can share my fragrance with them, I can pour my fragrance into them. Hence, the Christian who is really a Christian, not just by social conditioning but because of a great love for Christ, he will find Christ alive in my words again. Or if somebody is a Buddhist he will find in my words Buddha speaking again – in twentieth-century language, with twentieth-century people…
“And then all the scriptures become alive for you. Then reading the Bible, you are not just reading a book – then Moses speaks to you, Abraham speaks to you, Jesus speaks to you, face to face!”
Here, then, is the rich and incomparable fragrance of Bhagwan Shree Rajneesh, breathing new life and love and laughter into words twenty-five centuries old.
And here, too, is Gautam the Buddha. Speaking to you. Face to face!” (No page number)

Opening discourse by Osho, ‘The Wisdom of Innocence’, on the first morning 1.07.1979.
“Once I was asked: “What is philosophy?” I said, “Philosophy is the art of asking the wrong questions.” The blind man asking, “What is light?” – this is philosophy. The deaf asking “What is music? What is sound?” – this is philosophy.
If the blind man asks, “How can I get my eyes back?” this is no more philosophy, this is religion. If the deaf goes to the physician to be treated so that he can hear, then he is moving in the direction of religion and not in the direction of philosophy…
Philosophy is guesswork, it is speculation; knowing nothing, one tries to invent the truth. And the truth cannot be invented, and anything invented cannot be true. The truth has to be discovered. It is already there… all that we need is to open eyes – eyes to see it, a heart to feel it, a being to be present to it. The truth is always present but we are absent, and because we are absent we cannot see the truth. And we go on asking about the truth, and we don’t ask the right question: How to be present? How to become a presence?…
Religion simply means creating a space in your mind which is capable of being one without any split, which is capable of integrity, clarity, perceptiveness. A mind which is full of thoughts cannot perceive; those thoughts go on interfering. Those thoughts are there, layer upon layer. By the time something reaches your innermost core, if it ever reaches, it is no more the same as it was delivered by someone who had known. It is a totally different phenomenon.” (p. 4)

The last discourse in the series, ‘Sowing Seeds Of Bliss’, on 09.07.1979, (the last discourse is with Questions and Answers on 10.07.1979), finishes with the words:
“Meditation is freedom. Awareness is freedom. And those who live mechanically, unconsciously, unintelligently, they live in prison. And to live in prison is to suffer.
Freedom is the ultimate value of life.
… follow the awakened
And set yourself free.
Ais dhammo sanantano….”
(p. 285)

* The Book of the Books. Discourses on The Dhammapada of Gautam the Buddha. Volume 3 of 4. Editor: Ma Prem Karima. Introduction: Sw Veet Santap. Design: Ma Prem Pujan. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, December 1984. Printed in U.S.A. First edition. 344 pages. Paperback. Size: 18×11 cm. Weight: 245 g. ISBN 0-88050-515. Library of Congress Catalog Number 82-50462. 10.000 copies. $4.95. Period: 11.08am & 13.08am. – 21.08am 1979. 10 discourses. Subject: Buddha. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Academy of Rajneeshism Titles (Including Rajneeshism and The Book,
an introduction to the teachings of Bhagwan Shree Rajneesh). Discourses. Initiation Talks. Photobiographies (Including Sound of Running Water and This Very Place The Lotus Paradise, a photobiography of Bhagwan Shree Rajneesh and His Work, 1978-1984). Responses to Questions: Be Still and Know. The Goose is Out. My Way: The Way of the White Clouds. Walking in Zen, Sitting in Zen. Walk Without Feet, Fly Without Wings and Think Without Mind. Zen: Zest, Zip, Zap and Zing. Books from other Publishers. English Editions. Foreign Language Editions (Including in Italian: Rajneeshismo, una introduzione a Bhagwan Shagwan Shree Rajneesh a sua religione. Also in Japanese). Rajneesh Meditation Centres, Ashrams and Communes.
In colophon: “The sutras used in this book are from The Dhammapada: The Sayings of the Buddha, translated by Thomas Byron. Text copyright 1976 Thomas Byron.”
List of Contents is with chapter headings followed by a few lines indicating the topic of the discourse.
From back cover: “In this modern day the very existence of such a religious teacher as Bhagwan Shree Rajneesh proves to be invaluable not only for the future of established religions but more importantly for the well being of all mankind.
“Personally I feel Bhagwan Shree Rajneesh points the direction in which to look in probing the reason for life, why we are here, alive on this planet.” Shinichi Yoshifuka. President C & F Communications Inc., Tokyo.

Introduction by Sw Veet Santap. Excerpt:
“‘Find friends who love the truth’. In the opening sutra of this third volume of THE BOOK OF THE BOOKS, these words of Gautam Buddha appear: Find friends who love the truth. Truth is what this book is all about. It is, through Buddha’ Dhammapada, the living enlightened Master Bhagwan Shree Rajneesh sharing the truth He has experienced, the truth He is – sharing it with His sannyasins, with those who have gathered around Him, with a company of friends who love the truth.
And Bhagwan’s invitation to truth, extended over and over again in these pages, is that friends who love the truth, seek the truth, are already buddhas – sleeping perhaps, but buddhas nonetheless, And His message is clear. “My teaching,” He says on the book’s closing page, “is for self-awareness, self-transformation. I would like you to become as vast as the sky – because that’s what really you are.”
With this volume of THE BOOK OF THE BOOKS, join the company of Bhagwan Shree Rajneesh and Gautam Buddha. Join the company of friends who love the truth.” (No page number)

Opening discourse by Osho, ‘Knowledge Is Not Knowledge’, on the first morning 11.08.1979.
“Knowledge is not knowledge. It has the appearance of knowledge, hence it deceives many. Knowledge is only information. It does not transform you, you remain the same. Your accumulation of information goes on growing. Rather than liberating you, it burdens you, it goes on creating new bondages for you.
The so-called man of knowledge is far more foolish than the so-called fool, because the fool at least is innocent. He is ignorant, but he has no pretensions of knowing – that much truth is his. But the man of knowledge, is in a far more mess: he knows nothing but he thinks he knows. Without knowing, to believe that one knows is to remain forever rooted in ignorance.
Knowledge is a way of ignorance to protect itself – and it protects itself very cunningly, very efficiently, very cleverly. Knowledge is the enemy although it appears as the friend.
This is the first step towards wisdom: to know that you don’t know, to know that all knowledge is borrowed, to know that it has not happened to you, it has come from others, that it is not your own insight, your own realization. The moment knowledge is your own realization, it is wisdom.
Wisdom means that you are not a parrot, that you are a man, that you are not repeating others but expressing yourself, that you are not a carbon copy, that you have an original face of your own.” (p. 3)

The last discourse in the series, ‘A Small Candle’, on 20.08.1979, (last discourse on 21.08.1979 is with Questions and Answers), finishes with the words:
“By revering a Buddha, by respecting a Buddha, by trusting a Buddha, you are conquering life itself. And you will attain to beauty, strength and happiness. In that surrender you will become beautiful, because the ego is gone and the ego is ugly. And you will become strong, because the ego is gone – the ego is always weak and impotent. And you will become happy for the first time, because for the first time you have seen a glimpse of truth, for the first time you have seen a glimpse of your own being. The Buddha is a mirror: when you bow down you see your original face reflected in the Buddha.
Let your heart be full of the prayer: Buddham sharanam gachchhami, sangham sharanam gachchhami, dhammam sharanam gachchhami.” (p. 280)

* The Book of the Books. Discourses on The Dhammapada of Gautam the Buddha. Volume 4 of 4. Editor: Sw Krishna Prabhu. Introduction: Sw Anand Sugeet. Design: Ma Prem Bhava. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, July 1985. Printed in U.S.A. First Edition. 376 pages. Paperback. Size: 18×11 cm. Weight: 270 g. ISBN 0-88050-516-8. Library of Congress Catalog Number 82-50462. 10.000 copies. $4.95. Period: 22.08am – 31.08am 1979. 10 discourses. Subject: Buddha. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Academy of Rajneeshism Titles (Including The Rajneesh Bible. Volume 1-3). Discourses. Initiation Talks. Photobiographies. Books from other Publishers. English Editions. Foreign Language Editions (Including: Rajneeshismus – Bhagwan Shree Rajneesh und seine Religion. (Eine Einführung. Rajneesh Foundation International. USA). Overseas Distributors. Rajneesh Meditation Centres, Ashrams and Communes.
In colophon: “The sutras used in this book are from The Dhammapada: The Sayings of the Buddha, translated by Thomas Byron. Text copyright 1976 Thomas Byron.”

Introduction by Sw Krishna Prem. Excerpt:
“Don’t expect a scholarly dissertation. And don’t expect this volume to be limited to the sutras. Bhagwan doesn’t offer an erudite commentary for the edification of great intellectuals, nor does He aim to please the modern pundits of religion. Instead, Bhagwan uses Buddha as a launching pad for a journey into the farthest reaches of ourselves. It is the only journey ultimately worth taking.” (No page number)

Opening discourse by Osho, ‘Better than a Hundred Years’, on the first morning 22.08.1979.
“Gautam the Buddha has raised the most important question for all those who are capable of enquiring into truth, into life, into existence. The most important question of all questions is: What is true happiness? And is there a possibility to achieve it? Is true happiness possible at all, or is all momentary? Is life only a dream, or is there something substantial in it too? Does life begin with birth and end with death, or is there something that transcends birth and death? – because without the eternal there is no possibility of true happiness. With the momentary, happiness will remain fleeting: one moment it is there, the other moment gone, and you are left in great despair and darkness.” (p. 3)

The last discourse in the series, ‘Awake to the Law’, on 30.08.1979, (last discourse on 31.08.1979 is with Questions and Answers), finishes with the words:
“Become aware, trust, start seeing – drop all beliefs and all doubts, and the goal is not far away. You need not go anywhere. If you can trust, meditate, see, if you can awake to the eternal law, you are the master – not master of anybody else but master of yourself. And that is true mastery; Jesus calls it the kingdom of God.
But you will have to be reborn, you will have to learn a new way of life – a new way, let me remind you, not a new philosophy. And Buddha is giving you hints. These hints can be used if you listen attentively, intelligently, meditatively.” (p. 316)

* Be Still and Know. Bhagwan Shree Rajneesh Answering Disciples’ Questions. On front cover: ‘Bhagwan Shree Rajneesh Responding to Disciples’ and Visitors’ Questions’. Editor: Ma Yoga Anurag. Compilation: Ma Ananda Vandana. Ma Deva Bhadra. Introduction: Ma Anand Nirala. Design: Sw Anand Subhadra. Jacket Design: Sw Govinddas. Photography: Sw Krishna Bharti. Typesetting: Graphic Systems Poona. Printing: New Thaker’s Fine Press Pvt. Ltd. Bombay. Binding: Rajneesh Foundation and New Thacker’s Fine Art Press Pvt. Ltd. Production: Ma Viran. Ma Anand Nirala. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi, Rajneesh Foundation, Poona, March 1981. First Edition. 369 pages. Illustrated with hand drawings and colour photos. Unbound. Size: 22×14 cm. Weight: 485 g. No ISBN. 1.000 Hardback copies. 4.000 Paperback copies. Period: 01.09am – 10.09am 1979. 10 discourses. Subject: Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Publications From Rajneesh Foundation. Discourses. Responses to Questions (My Way: The Way of the White Clouds (deluxe edition with colour photographs). Walk Without Feet, Fly Without Wings and Think Without Mind. Be Still and Know. Zen: Zest, Zip, Zap and Zing). Darshan Diaries. Books by Other Publishers. Books on Bhagwan. Editions in English. Translations. (In Danish: Hemmelighedernes Bog 1. Borgens Forlag, Denmark). Major Book Distributors and Suppliers. Rajneesh Meditation Centres.
Quotations from Osho on both flaps.
Foreword on Sw Devateertha Bharti’s, Osho’s father born in Timarni in 1908, death celebration on 08.09.1979. now Mahaparinirvana Day. “For a fuller account of Dadaji’s life and death and for translations of what Bhagwan said in Hindi about him, see the darshan diary entitled ‘Don’t Let Yourself Be Upset by the Sutra, Rather Upset the Sutra Yourself’ – chapters nine, ten and eleven – and Sannyas magazine number 6, 1979.”
From page 275 to 279 a colour insert on 31 pages of Dadaji’s celebration is included in this volume.

Introduction by Ma Anand Nirala. Excerpt:
“‘Be still and know! / You are here, not to learn more words; / You are here to get deeper into silence. / Use my words as hints towards a wordless existence.’ // He is here destroying our questions / Every day of this series; / Pulling them apart, / Exposing the answers hidden within. / For the penetrating sunlight He is, / Pierces the core of our egoistic minds, / Shrivelling our whats, whys and hows / To the nothings they are – / Bringing us to the ultimate of questions… / ‘Who am I?’ // To have been here for these lectures / has been a gift… / Away from all the faces I wear and the games I play. // Basking each day in Buddha Hall, / I can still ask the what, whys and hows of Him / And, for a moment, sit with the sun showering / or the lightning striking around me. / For a moment, feeling his love nurturing this bud of me / Feeling this, now. // Come, come dive into the emptiness of these waves of love / and swim in His orange ocean… // ‘Working with you / I am worshipping you. / Talking to you / I am loving you – / Not just giving you a doctrine / but my heart. / Handle it with care.'” (No page number)

In some of his answers Osho is commenting upon Dadaji’s death. Chapter 9, He Died In Samadhi. Excerpt:
“Vivek, It was not a death at all. Or it was the total death. And both mean the same thing. I was hoping that he would die in this way. He died a death that everybody should be ambitious for: he died in samadhi, he died utterly detached from the body and the mind.
I went to see him only three times during this whole month he was in the hospital. Whenever I felt that he was just on the verge, I went to see him. The first two times I was a little afraid that if he died he would have to be born again; a little attachment to the body was there. His meditation was deepening every day, but a few chains with the body were still intact, were not broken.
Yesterday I went to see him: I was immensely happy that now he could die a right death. He was no more concerned with the body. Yesterday, early in the morning at three o’clock, he attained his first glimpse of the eternal – and immediately he became aware that now he was going to die. This was the first time he had called me to come; the other two times I had gone on my own. Yesterday he called me to come because he was certain that he was going to die. He wanted to say goodbye, and he said it beautifully – with no tears in the eyes, with no longing for life any more.” (p. 280)

* The White Lotus. Discourses on Fragmentary Notes of Bodhidharma’s Disciples. Editor: Ma Prem Asha. Compilation: Ma Deva Bhadra. Sw Prem Prasad. Introduction: Ma Prem Asha. Design: Ma Prem Tushita. Sw Premdharma. Jacket Design: Sw Govinddas. Photography: Sw Krishna Bharti. Phototypesetting: Spads Phototype Setting Industries (P) Ltd. Bombay. Processing: Rajneesh Foundation. Poona. Binding: Rajneesh Foundation. Poona. Printing: Electrographic Industries (D.B. Taraporevala Sons Co. Pvt. Ltd). Production: Ma Deva Weechee. Sw Das Anudas. Ma Anand Parinita. Ma Deva Magno. Coordination: Ma Yoga Pratima. Ma Deva Ritambhara. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1981. First Edition. 413 pages. Illustrated with blue tinted photographs, drawings and lotus vignettes. Size: 22×14,5 cm. Weight: 830 g. ISBN 0-88050-172-3 (label). 1.000 hardbound copies. 4.000 paperback copies. Period: 31.10am – 10.11am 1979. 11 discourses. Subject: Buddhist Masters. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Publications From Rajneesh Foundation. Discourses by Bhagwan Shree Rajneesh. Darshan Diaries. Miscellaneous (Including: A Cup of Tea, Letters to Disciples. The Rajneesh Nothing Book, 200 blank pages to play with. The Song Book: Drinking From Your Wine, Bhagwan, Songs from the Ashram music group. The Orange Book, The Meditation Techniques of Bhagwan Shree Rajneesh). Books on Bhagwan. Books by Other Publishers. Books on Bhagwan. Editions in English. Translations. Major Book Distributors and Suppliers. Rajneesh Meditation Centres.
In colophon: “The sutras quoted in this book are from ‘BUDDHISM AND ZEN’, compiled, edited and translated by Nyogen Senzaki and Ruth Stroud McCandless, Philosophical Library, New York, 1953.”
From back jacket: “…Just by reading these discourses there is a risk you may be pulverized by their inspiration.” Le Temps de Lire. January 1981. France.
On both flaps quotations by Osho.

Introduction by Ma Prem Asha:
“This is a book which burns my heart. Two Masters – both of whom I love – have finally met, and I am inexorably moved.
I have never met Bodhidharma – I have no memory of past lives nor any facility with astral travel either – yet stories of this impeccable ‘roaring lion of Zen’ ignite the same fierce joy and wild exuberance that overtake me with Bhagwan, my beloved Master.
What it is, why it should be so, I don’t know. This is an affair of the heart not of the head. And yet an integrity which roars and shakes, a love which floods and devastates meet in this man, the lion-lotus, as present silence – ‘vast emptiness’ – into which one is drawn and becomes for a moment a flickering in the eye of God.
‘I am like the dragon singing in the dry wood, whosoever hears it… disappears.'” (No page number)

Opening discourse by Osho, ‘Lotus Rain’, on the first morning 31.10.1979.
“I am ecstatic because just the name of Bodhidharma is psychedelic to me. In the long evolution of human consciousness there has never been such an outlandish Budddha as Bodhidharma – very rare, very unique, exotic. Only in some small ways George Gurdjieff comes close to him, but not very close, and only in some ways, not in all ways.
There have been many Buddhas in the world, but Bodhidharma stands out like Everest. His way of being, living, and expressing the truth is simply his; it is incomparable. Even his own Master, Gautam the Buddha, cannot be compared with Bodhidharma. Even Buddha would have found it difficult to digest this man.
This man Bodhdharma travelled from India to China to spread the message of his Master. Although they are separated by one thousand years, for Bodhidharma and for men like them there is no time, no space – for Bodhidharma Buddha was as contemporary as Buddha is contemporary to me.” (p. 1)

The last discourse in the series, Truly Right, on 10.11.1979 finishes with the words:
“When there is no choice, no greed, not even for the right-mindfulness that is Buddha’s basic teaching: sammasati – right-mindfulness… Even for that, in the ultimate state of intelligence, there is no choice. Not even the desire to be a Buddha or to be a bodhisattva. No desire for nirvana, no desire for God – desire as such has disappeared. One lives moment to moment, without any desire. Tremendous is his richness.
There are people who have much but still desire more; their poverty is beyond belief. And there are people who don’t have much and still don’t desire anything more; their richness is beyond measure.
A man who has no desires has come home. He has become a chakravartin. He has conquered the world without conquering anything at all, because the whole kingdom of God is his, all inexhaustible treasures are his.
The only secret is choiceless awareness.
These answers of Bodhidharma can be reduced to this single phrase: choiceless awareness.
But don’t cling to the words, experience it, because it is only experience that liberates.” (p. 388)

1980 Talks in Buddha Hall

* Ah, This! Responses to Disciples’ and Visitors’ Questions and Zen Stories. Introduction: Sw Prem Pramod. Publisher: Ma Anand Sheela, Rajneesh Foundation International, Rajneeshpuram, Oregon, December 1982. Printed in USA. First Edition. Illustrated with drawings. Quality Paperback. Size: 19×12,5 cm. Weight: 255 g. ISBN 0-88050-502-8. Library of Congress Catalog Card Number 82-24026. 7.000 copies. $8.95. Period: 03.01am – 10.01am 1980. 8 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

No mentioning of editor or crew behind this production.
In Appendix on orange paper: Translations and Books on Bhagwan listed according to language. Rajneesh Meditation Centres, Ashrams and Communes.
“The Zen stories in this book are excerpted from: ‘ZEN AND JAPANESE CULTURE’, Bollingen Series LXIV, Copyright 1959, by Daisetz T. Suzuki, reprinted with the kind permission of the publishers, Princeton University Press, Princeton, N.J. and ‘CH’AN AND ZEN TEACHING’, Series One, edited, translated and explained by Lu K’uan Yu (Charles Luk), Hutchinson Publishing Group Ltd., London.”
On back cover and front flap quotations by Osho.
On back flap: “Rajneesh has combined wisdom from almost all Eastern religions, he has utilized thoughts and methods from some Western philosophies and psychological techniques.
“To many, the appeal of Rajneeshism is the freedom to be here now, to grow in freedom, to move away from guilt, to leave the traps of the ego… to fully celebrate life.” Connections. August 1982.

Introduction by Sw Prem Pramod:
“A raincloud shrouds the valley. / Night rains have filled the air with sage. / Past my window, a tumbleweed spins / and, in the stream, a gray heron stands, poised to / stike. / The morning sun rolls over dark hills. // On and on, whereever I look, beauty, wonder. / I could say, “This is God,” / or try to tell you about Zen / or the Zen master whose book this is. / My head could talk to your head. / But why? / The Master has said it all / better than I, / and now lives in silence, / occasionally murmuring, / “Ah, this!” // To all our questions: / What is enlightenment? / Who am I? / What is the meaning of life? / Does God exist? / What is reality? / He waves his hand and says, “This!” / What is “this?” YOU are. Look, smell, taste, listen, touch – all at once. Feel, laugh, jump, run, shout, breathe. Breathe it in, breathe it out. It’s all you. This, black letters on white paper changing into a word with a meaning in your brain, is you now. You, trying to grasp it, is this. Whatever is, right now, right here, for you is this. This is all there is.
Hence Zen Master Daie says, “All the teachings the sages expounded are no more than commentaries on your sudden cry: “Ah, this!”” (No page number)

Opening discourse by Osho, ‘The Heart Of Knowing Is Now’, on the first morning 03.01.1980.
“Zen is just Zen. There is nothing comparable to it. It is unique – unique in the sense that it is the most ordinary and yet the most extraordinary phenomenon that has happened to human consciousness. It is the most ordinary because it does not believe in knowledge, it does not believe in mind. It is not a philosophy, not a religion either. It is the acceptance of the ordinary existence with a total heart, with one’s total being, not desiring some other world, supra-mundane, supra-mental. It has no interest in any esoteric nonsense, no interest in metaphysics at all. It does not hanker for the other shore; this shore is more than enough. Its acceptance of this shore is so tremendous that through that very acceptance it transforms this shore – and this very shore becomes the other shore:
This very body the Buddha
This very earth the Lotus Paradise.
Hence it is ordinary. It does not want you to create a certain kind of spirituality, a certain kind of holiness. All that it asks is that you live your life with immediacy, spontaneity. And then the mundane becomes the sacred.
The great miracle of Zen is in the transformation of the mundane into the sacred. And it is tremendously extraordinary because this way life has never been approached before, this way life has never been respected before.
Zen goes beyond Buddha and beyond Lao Tzu. It is a culmination, a transcendence, both of the Indian genius and of the Chinese genius. The Indian genius reached its highest peak in Gautam the Buddha and the Chinese genius reached its highest peak in Lao Tzu. And the meeting… the essence of Buddha’s teaching and the essence of Lao Tzu’s teaching merged into one stream so deeply that no separation is possible now. Even to make a distinction between what belongs to Buddha and what to Lao Tzu is impossible, the merger has been so total. It is not only a synthesis, it is an integration. Out of this meeting Zen was born. Zen is neither Buddhist nor Taoist and yet both.
To call Zen “Zen Buddhism” is not right because it is far more. Buddha is not so earthly as Zen is. Lao Tzu is earthly, Buddha is unearthly, Zen is both – and in being both it has become the most extraordinary phenomenon.” (p. 1)

The last discourse in the series, ‘Take No Notice’, on 09.01.1980, (last discourse on 10.01.1980 is with Questions and Answers), finishes with the words:
“My effort is to use all the methods of the past, to make them up-to-date, to make them contemporary, and to create new methods for the future – for the future of humanity. Hence what I am teaching is neither Hinduism nor Buddhism nor Christianity, and yet I am teaching the essence of all the religions.
You are here not to cultivate a certain spiritual ego but to dissolve all the ego, to dissolve all sleep. You are here to wake up. The situation is being created – use this situation as totally as possible.
Remember this woman who was meditating on “Take no notice.” Such totality is needed. The house is on fire and she says: “Take no notice.” Her son falls into the water and she says: “Take no notice.” Her husband calls her mad and she says: “Take no notice.” Then such a simple meditation – of taking no notice – creates the necessary milieu in which she becomes aflame, afire. Her inner being explodes. She is no more the same old person; she is reborn. She is reborn as enlightened. She becomes a Buddha.
You are all Buddhas – sleeping, dreaming, but you are Buddhas all the same. My function is not to make Buddhas out of you, because you are already that, but just to help you remember it, to remind you.” (p. 209)

* Walking in Zen Sitting in Zen. Responses to Disciples’ and Visitors’ Questions and Zen Stories. Introduction: Sw Das Anudas. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, December 1982. Printed in USA. First Edition. 430 pages. No illustrations. Quality Paperback. Size: 19×12,5 cm. Weight: 430 g. ISBN 0-88050-668-7. Library of Congress Catalog Card Number 82-24025. 7,000 copies. $10.95. Period: 05.03am – 10.03am 1980 and 01.05-10.05.1980. 16 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

No mentioning of editor and crew behind this production.
In Appendix on orange paper: Books Published by Rajneesh Foundation International. The Discourses of Bhagwan Shree Rajneesh. Intimate Dialogues Between the Master and His Disciples. Books From Other Publishers. Translations and Books on Bhagwan listed according to language. Rajneesh Meditation Centres, Ashrams and Communes.
No credit in colophon to publisher for quoting a few Zen stories by Yoka.
On back cover and front flap quotations by Osho.
On back flap: “Formerly a professor of philosophy, Bhagwan Shree Rajneesh is now, without question, the most inspired, the most literate and the most profoundly informed speaker I have ever heard anywhere.
For me personally, as for so many others before me, everything he says in his philosophy of life has the unmistakable ring of truth: a new experience.
Bhagwan is all things to all men and for each individual pilgrim there is a different path to him and beyond him. And throughout his teaching runs a golden thread of sparkling humour.” Jean Lyell. VOGUE, September 15, 1977. England.
All 16 discourses in this series are with Questions and Answers.

Introduction by Sw Das Anudas. Excerpt:
“… Twenty years later, an older and, if not wiser at least luckier man, I had my first taste of Zen: one summer morning, in the late ’70’s, in the meditation hall of an ashram in India, I sat in the presence of Bhagwan Shree Rajneesh, who, when he walks, walks in Zen, when he sits, sits in Zen, and when he talks, appeals to every level of my being – from that persistent one which hankers to know about Zen to that one which, in those rare and lovely moments, knows!” (No page number)

Opening discourse by Osho, ‘The Breath Of The Soul’, on the first morning 05.03.1980.
“… I love the statement [by Yoka] that the “man of Zen walks in Zen and sits in Zen” for the simple reason that meditation cannot be just a part of your life. You cannot make a fragment of your life meditative; it is not possible to be meditative for one hour and then non-meditative for twenty-three hours. It is absolutely impossible. If you are doing that, that means your meditation is false.
Meditation can either be a twenty-four-hour affair or it cannot be at all. It is like breathing: you cannot breathe for one hour and then put it aside for twenty-three hours, otherwise you will be dead. You have to go on breathing. Even while you are asleep you have to go on breathing. Even in a deep coma you have to go on breathing.
Meditation is the breath of your soul. Just as breathing is the life of the body, meditation is the life of the soul.” (p. 1)

* Tao. The Golden Gate. Discourses on Ko Hsuan’s The Classic of Purity. Volume 1 of 2. Editor: Ma Prem Asha. Introduction: Ma Shanti Bhadra. Design: Ma Puja Abhar. Sw Dhyan Abhudaya. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, March 1984. Printed in U.S.A. First Edition. 327 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 245 g. ISBN 0-88050-646-6. Library of Congress Catalog Card Number 84-42615. 10.000 copies. $4.95. Period: 11.06am – 20.06am 1980. 10 discourses. Subject: Tao. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books Published by Rajneesh Foundation International. Discourses. Responses to Questions. Initiation Talks Between Master and Disciple. Other Titles. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan (Including: Begegnung mit Niemand. Mascha Rabben (Ma Hari Chetana) Herzschlag Verlag; Wenn das Herz frei wird. Ma Prem Gayan (Silvie Winter) Herbig). Rajneesh Meditation Centers, Ashrams and Communes.
In colophon: “The sutras of Ko Hsuan’s ‘The Classic of Poetry’ are taken from the ‘Shrine of Wisdom’ Manual No. 14 (1934), published by the Shrine of Wisdom, Fintry, Brook, Nr. Godalming, Surrey, England and are used with kind permission.”
From back cover: “Bhagwan Shree Rajneesh is certainly a highly renowned international expert of singular importance in the fields of psychology, philosophy and religion. His work has contributed to my best-selling books and to the medical and psychiatric work that I do.” Harold H. Bloomfield, M.D. Psychiatrist, author.

Introduction by Ma Shanti Bhadra. Excerpt:
“Bhagwan has said “Truth is a gift” and He giftwraps it as only a Master can. Wrapped in love and tied with laughter, the gift is offered, a rare champagne that will transform your life. Enjoy this opportunity of being non-serious, of laughing, of dancing. And if you think there is no fun to have, then Tao is for you.
The magic of the Master is in every word. Sit back, take a sip and allow Bhagwan to warm your heart. He is the Master of Masters. His is the magical touch. “Life consists of small things, but if you learn how to enjoy these small things the ordinary becomes extraordinary, the mundane becomes sacred, the profane becomes profound.” CHEERS!” (No page number)

Opening discourse by Osho, ‘Just An Empty Passage’, on the first morning 11.06.1980.
“The Classic of Purity is one of the most profound insights into nature. I call it an insight, not a doctrine, not a philosophy at all; it is existential. The man who is speaking in it is not speaking as a mind, he is not speaking as himself either; he is just an empty passage for existence itself to say something through him.
That’s how the great mystics have always lived and spoken. These are not their own words – they are no more, they have disappeared long before; it is the whole pouring through them. Their expressions may be different, but the source is the same. The words of Jesus, Zarathustra, Buddha, Lao Tzu, Krishna, Mohammed are not ordinary words; they are not coming from their memory, they are coming from their experience. They have touched the divine, and the moment you touch the divine you evaporate, you cannot exist anymore. You have to die for God to be.
This is a Taoist insight.” (p. 1)

The last discourse in the series, ‘Tao Takes Care’, on 19.06.1980, (last discourse is with Questions and Answers on 20.06.1980), finishes with the words:
“If you can meditate, start from within, then look around and then look into things at their deepest core. First mind disappears, then form disappears, then matter disappears. Then what is left? That which is left is Tao, is nature. And to live in that nature is to live in freedom, is to live in eternal bliss.,
“Tao” is the word of Ko Hsuan for God. “Dhamma” is the word of Buddha for Tao. Buddha says: Ais Dhammo sanantano – this is the eternal law. Once you have seen the eternal law you become part of eternity. Time is transcended, space is transcended. You are no more and for the first time you are. You are no more as a separate entity, but for the first time you are the whole.
This is my vision too. My agreement with Tao is absolute. I cannot say that about other religions; with Tao I can say it without any hesitation. Tao is the most profound insight that has ever been achieved on the earth.” (p. 272)

* Tao. The Golden Gate. Discourses on Ko Hsuan’s The Classic of Purity. Volume 2 of 2. Editor: Sw Krishna Prem. Introduction: Sw Krishna Prem. Design: Ma Prem Pujan. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, March 1985. Printed in U.S.A. First Edition. 296 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 220 g. ISBN 0-88050-647-4. Library of Congress Catalog Card Number 84-42615. 10.000 copies. $4.95. Period: 21.06am – 30.06am 1980. 10 discourses. Subject: Tao. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Academy of Rajneeshism Titles (Including: The Rajneesh Bible. Vol.1. $6.95. Paperback). Discourses. Responses to Questions. Initiation Talks Between Master and Disciple. Photobiographies (Including: This Very Place The Lotus Paradise, a photobiography of Bhagwan Shree Rajneesh and His Work, 1978-1984. $100.00. Clothbound). Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. Rajneesh Meditation Centres, Ashrams and Communes.
In colophon: “The sutras of Ko Hsuan’s ‘The Classic of Poetry’ are taken from the Shrine of Wisdom Manual No. 14 (1934), published by the Shrine of Wisdom, Fintry, Brook, Nr. Godalming, Surrey, England and are used with kind permission.”
From back cover: “Rajneesh is to the philosophy of religion what Einstein was to the philosophy of physics. He is a pivotal historical figure of great practical significance to all of us and to our collective future.” Eugene E. Graziano, Assistent University Librarian. University of California.

Introduction by Sw Krishna Prem. Excerpt:
“In this, the second volume, Bhagwan illumines the final sutras of the Taoist Master Ko Hsuan – and answers our questions. In His replies, He speaks directly to us, just where we are – shining His love and laughter and insight on our dreams and our dilemmas, on our foibles and our failings, on our wonderings and our woes. He shakes us up, wakes us up, and guides us to the gateway where light and understanding begin.
And here, standing on this threshold, your own interiority unfolds. He parts the mist and your heart sings. Suddenly you are in tune.
And to be in tune with the Master, Bhagwan says, “is to be in tune with God, with Tao, with truth. To be in tune with him is to be in tune with bliss, with beauty, with benediction.” (No page number)

Opening discourse by Osho, ‘Transcending The Transcendental’, on the third morning 23.06.1980, (two first discourses are with Questions and Answers).
“The East has respected the Masters tremendously. The West is absolute unaware of the phenomenon of the Masters. It knows the teachers, it is perfectly aware about the teachers, but not about the Masters. Even people write about Jesus as a great teacher – western scholars write about Buddha as a great teacher – not knowing the difference. The difference is immense; the difference is so immense that it is unbridgeable. The Master is a totally different world.
The teacher is part of the ordinary, day-to-day existence. He knows more than you know: the difference is of quantity, not of quality. You can know more by just a little more effort. The teacher is just a little ahead of you as far as learning, knowledge, information, is concerned, but his being is the same as yours.
The Master may not know more than you, he may not know even that much as you know, but he is more – he has more being. The difference is of quality: he exists on a dimension of which you are completely oblivious. He knows only one thing, that is his own inner being. And that knowing cannot be called knowledge for the simple reason because knowledge needs three things: the knower, the known and between the two exists the knowledge. The relationship between knower and the known: that is knowledge. But when you know yourself, the knower is the known, the knower is the knowledge; there is no distinction at all. There is no subject and no object. There is unity, not division.
The Master is one who has become united in the fundamental sense of ultimate consciousness. He is simply conscious. This consciousness gives him a totally different world view; with this consciousness everything else changes. He sees things in a new light, his eyes are unclouded. He has clarity, he is transparent, he is a pure mirror, crystal clear – not even a thought moves in his consciousness. Hence there is no more any veil, no more any obstruction.” (p. 55)

The last discourse in the series, ‘I Have Heard’, on 27.06.1980, (last three discourses are with Questions and Answers), finishes with the words:
“Worshipping is not going to help, praying is not going to help – only meditation, only understanding, only awareness. And calling Tao sacred means everything is sacred, because Tao fills everything. The whole existence is the manifestation of Tao. There is no other God than the universe. There is no other God than this very life. There is no other God than this moment, this now, this here.” (p. 186)

* Zen. The Special Transmission. Editors: Ma Prem Rajo. Ma Deva Sarito. Introduction: Ma Dhyana Samudra. Design: Ma Prem Pujan. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, December 1984. Printed in U.S.A. First Edition. 360 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 255 g. ISBN 0-88050-691-1. Library of Congress Catalog Number 84-4010. 10,000 copies. $4.95. Period: 01.07am – 10.07am 1980. 10 discourses. Subject: Zen. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Academy of Rajneeshism Titles. Discourses. Responses to Questions. Initiation Talks Between Master and Disciple. Photobiographies (Including: Sound Of Running Water. $150.00. Clothbound). Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. Rajneesh Meditation Centers, Ashrams and Communes. Advertisements (Including: Rajneesh Foundation International presents: Rajneeshism. An Introduction to Bhagwan Shree Rajneesh and His Religion. Edited by Academy of Rajneeshism. Revised Second Edition. $3.00. Paperback. 78 pages.
In colophon: “The Zen stories used in this book are from the ‘PRACTICE OF ZEN’ by Chang Chen-Chi, Rider & Co., 1959.”
From back cover: “Bhagwan Shree Rajneesh is the best thing happening in the world today. He offers us a practical vision of a rare humanity with a sense of humor. He gives us the opportunity to create the ‘New Man’ – a man who is scientist, mystic and poet all in one – because he comes from, is in contact with, the oneness of his own being. It is this simple gift which Bhagwan offers, a simpe gift which is all anyone needs.” John McLean, actor, director. Ontario, Canada.

Introduction by Ma Dhyana Samudra. Excerpt:
“Enter into this collection of beautiful Zen stories related by the Master Bhagwan Shree Rajneesh. Walk through these pages as you would walk along craggy ledges cloaked in mist. Each step is a step into the unknown. These stories are Zen paintings, painted by the Master of Masters. Open any page and step into the Master’s garden. Enter silently, meditatively – the special transmission will be possible. Each leaf is as it is – perfect. Each stone and twig is just so. Walk in the garden as if for the first time.
Bhagwan describes the time of Zen as an era when simplicity of life was a cultural reality. Today, humanity is caught in the mad complexity of the mind. As never before, there is an urgent need to rediscover simplicity and innocence. This is not a journey for the mind. Put knowledge aside, and enter these tales with the eyes and ears of a child. Read as if you know nothing. A vast treasure is in your hands.
“This is called the special transmission. Nothing is transmitted and yet something has
transpired. This is the miracle of the relationship between the Master and disciple. This
is the greatest miracle in existence, there is nothing compared to it, it is
incomparable.”” (No page number)

Opening discourse by Osho, ‘Transcending The Transcendental’, on the first morning 01.07.1980.
“We enter today into the very special world of Zen. It is very special because it is the most ordinary state of consciousness – that’s its speciality. The ordinary mind always wants to be extraordinary; it is only the extraordinary mind who relaxes into ordinariness. It is only the exceptional who is ready to relax and rest into the ordinary. The ordinary always feels inferior; out of that inferiority complex he tries to be special. The special need not make any effort to be special – he is special. There is no inferiority complex in him. He is not suffering from any emptiness. He is so full, overflowing, that he can be just whatsoever he is.
The world of Zen can be called the most special and also the most ordinary. It is a paradox if you look from the outside; if you look from the inside there is no paradox at all. It is a simple phenomenon. The rose flower, the marigold, the lotus, or just the very ordinary blade of grass, they are not trying to be special at all. From the blade of grass to the greatest star, they are all living in their suchness. There is no effort, no striving, no desire. There is no becoming. They are absolutely blissful in their being. Hence there is no comparison, no competitiveness. And there is no question of any hierarchy – who is lower and who is higher. Nobody is lower, nobody is higher. In fact, the person who is trying to prove himself higher is lower.
The person who accepts whatsoever he is with joy – not with resignation, mind you, not in despair but in deep understanding, and is grateful for it, grateful to the existence, grateful to the whole – he is he highest.” (p. 3)

The last discourse in the series, ‘The Bird Has Flown’, on 09.07.1980, (last discourse on 10.07.1980 is with Questions and Answers), finishes with the words:
“You can read the Diamond Sutra, but you will see only that which you can see, you will understand only that which you can understand. The whole point is not to know more, the whole point is to be more. The more conscious you are, then there are sutras all over the place – in the grass blades, in the rocks. Yes, sermons in the rocks and scriptures in the trees. The question is of your eyes. If you are capable to see, then God is everywhere. You need not go to a church or to a temple or to a mosque. If you have clarity, transparency of vision, then you need not read the Gita, Dhammapada, the Diamond Sutra, the Koran, the Bible. Whatsoever you read will become the Diamond Sutra, will become the Bhagavad Gita, will become the Koran – all depends on you.
Hence my insistence here is to become more meditative, not more informative, to become so meditative that you are capable of seeing through and through, so that nothing hinders your vision, so that there are no more any barriers between you and reality. When reality stands naked before you and you stand naked before reality there is benediction, there is bliss.
That’s why Zen monks, Zen Masters have even said, “Burn the scriptures.” Not that they mean literally…
Meditate over this story:
“How can a blind man read the Sutra?”
Find out your eyes. And there is no other medicine except meditation which can help to open your eyes. The words “medicine” and “meditation” come from the same root; they both mean the same. Medicine cures the body, meditation cures your innermost soul. Medicine cures the outer form, meditation cures the essential being.” (pp. 285,288)

* Theologia Mystica. Discourses on The Treatise of St. Dionysius. Editors: Ma Prem Asha. Ma Yoga Anurag. Introduction: Sw Prartho Subhan. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, July 1983, Printed in U.S.A. First Edition. 389 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 290 g. ISBN 0-88050-655-5. Library of Congress Catalog Card Number 83-11086. 10,000 copies. $4.95. Period: 11.08am – 25.08am 1980. 15 discourses. Subject: Western Mystics. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Discourses. Responses to Questions. Initiation Talks Between Master and Disciple. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. Rajneesh Meditation Centers, Ashrams and Communes.

In colophon: “Acknowledgments: The ‘Theologica Mystica of Saint Dionysius’ by Alan Watts, used by special copyright permission from the Society for Comparative Philosophy, Sausalito, California. Any further reproduction in any other form is expressly prohibited without special permission from the copyright holders.
We gratefully acknowledge the use of quotations from the essay on Edgar Allen Poe, and from the essay on Herman Melville’s “Typee” and “Omoo” used in ‘Studies In Classic American Literature’ by D.H. Lawrence. Copyright 1923, 1951, by Frieda Lawrence. Copyright 1961 by the estate of the late Mrs Frieda Lawrence. Reprinted with kind permission of Viking Penguin Inc.”
From back cover: “St. Dionysius, little known except to specialists and obscure even to them, is rediscovered and revivified in these amazing discourses of Bhagwan Shree Rajneesh.
With clarity, profundity and never-ending wit, Rajneesh explicates Dionysius’ maxims, making them accessible to a generation of readers for whom St. Dionysius would otherwise be nothing more than a name in the history of theology.” David j. Burrows, M.A., Ph.D. Prof. Ret., Rutgers University.
In Contents are listed also dates of discourses and questions answered.

Introduction by Sw Prartho Subhan. Excerpts:
“What is a miracle? It happens every time someone reads the words of Bhagwan Shree Rajneesh and has the eyes to see even a fleeting glimpse of His grace and mystery.
My first contact with Bhagwan came in a book like this one. As He spoke (this book was not “written,” it was spoken and then transcribed) I found myself saying, “Yes! Yes!” I felt as if He touched truths inside me that I had always known, but somehow had forgotten. My appetite for His words became insatiable and I plunged into every book of His that I could find.
This love affair with Bhagwan brought me to a Rajneesh meditation center, where I heard His voice on tape. And soon, like many others before and after me, I found myself packing my bags and heading for Poona, India, to see and hear this living miracle. There I sat and heard and absorbed and laughed and cried and opened and closed and opened again and rejoiced and felt deeply blessed to have been there…
Now, in the comfort of your room or office, or wherever you are, you hold the faint shadow of His richness. And while the life-blood of His live discourses can never be captured on paper, if you let the poetry of His words – and the pauses in between – flow through you as you read, something of the divine that passes though Him will touch you…
So, now that I have hinted at what is to follow, there is one suggestion that I can offer you. Once you have read this book and tasted Bhagwan, if your thirst persists, allow it to happen. Nurture this miracle! Bhagwan has said there are many gates to the divine. If you are one of the fortunate ones, you may have just found yours.” (No page number)

Opening discourse by Osho, ‘This Is My Prayer’, on the first morning 11.08.1980.
“Man has up to now lived in a very schizophrenic way. The reason why he has become divided is not very difficult to understand. For centuries he has been told that the world consists not of one world but of two worlds: the world of matter and the world of the spirit. This is absolute nonsense.
The world consists only of one truth. Of course, that truth has two aspects to it, but those aspects are indivisible. The outer aspect appears as matter and the inner as spirit. It is like a center and its circumference. This division has penetrated human mind in a thousand and one ways. It has become the separation between the body and the soul. It has become the separation between the lower and the higher. It has become the separation between the sin and the virtue. It has become the separation between the sinner and the saint. And it has also become the separation between the East and the West…
We are going to discuss Dionysius in this series. Dionysius is one of the greatest Buddhas ever. And whenever the Eastern scholar by any chance, if at all, comes across a person like Dionysius, he starts thinking that he must have borrowed from the East. That seems to be a tacit assumption: that the East has some monopoly over spiritualism. Nobody has any monopoly. East or West cannot make any difference in man’s spiritual growth. Jesus could become a Buddha in Jerusalem, Lao Tzu could become a Buddha in China, Dionysius could become a Buddha in Athens. There is no need to borrow from anybody…
My own experience and understanding is this: that great truths erupt in many places in almost similar ways. Lao Tzu never came to India and nobody from India ever visited Lao Tzu. China and India were divided by the great Himalayan mountains; there was no business going on between India and China, no communication of any kind. Still, what Lao Tzu says is so similar to the Upanishads, is so synonymous with the teachings of Buddha, that there is a great temptation to believe that there must have been some communication – either Buddha has borrowed from Lao Tzu or Lao Tzu has borrowed from Buddha.
But I say to you, nobody has borrowed from anybody else; they have all drunk from the same source. And when you taste the ocean, whether you taste it on an Indian shore or on the Chinese shore, it makes no difference; it always tastes the same, the same salty taste. So is truth: it has the same taste, the same flavour, the same fragrance . Maybe in expressing it there is a possibility of a few differences of language, but that does not matter much. Sometimes even those differences are not there.” (pp. 3,5)

The last discourse in the series, ‘Neither This Nor That’, on 23.08.1980, (last two discourses on 24-25.08.1980 are with Questions and Answers), finishes with these excerpts:
“The religions, particularly the organized religions, have always given three qualities to God. He is omnipotent – absolutely powerful; omniscient – knowing absolutely everything that is, that has been, that will be; and he is omnipresent – he is everywhere present, there is not a place where he is not present. The organized religion depends very much on these qualities. Why? – because people can be enslaved only if God is the suprememost power…
Shankara in India says that God is absolute affirmation: God is and the world is not. To affirm God totally he has to deny the world, all existence, because if the world has even a little bit of existence then that much existence will be less in God. To make God entire, a total, perfect affirmation, he says: Jagat mithya, the world is untrue; Brahma satya, and God is true…
Mahavira calls it moksha – freedom – and that is a far more beautiful word than “God,” because freedom cannot be worshipped – freedom does not need any priests nor does egolessness need any priests. The idea of God as somebody somewhere has created all the temples and the mosques and the churches and the whole business of priesthood, and the great exploitation has continued for centuries…
Beware of his [Dionysius’ maxim] language. He is not trying to say exactly what he feels. He says that, but immediately he camouflages it in the jargon so that he cannot be caught. And he was never caught – he succeeded. In fact, to catch him would have needed another man of the same genius, another Dionysius. Those foolish popes would not have been able to discover it. He creates so much dust of theology around it that you cannot see clearly what his point is.
And there are people all over the world who, when they cannot understand something, they think it must be profound.” [Then follows a joke to finish off the discourse]. (pp. 304,315,317,318,319)

* Guida Spirituale. Discourses on the Desiderata. Introduction by NN. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, March 1983. Printed in U.S.A. First Edition. 388 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 215 g. ISBN 0-88050-575-3. Library of Congress Catalog Card Number 83-4435. 10,000 copies. $4.95. Period: 26.08am – 10.09am 1980. 16 discourses. Subject: Western Mystics. Questions and Answers. Place: Buddha Hall. Poona.

No mentioning of editor or crew behind this production.
In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Discourses. Responses to Questions. Initiation Talks Between Master and Disciple. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. Rajneesh Meditation Centers, Ashrams and Communes.
In colophon: “Excerpts from the poem, At Lunchtime, A Story of Love, from the Penguin Modern Poet Series, Vol. 10, The Mersey Poets (original title: The Liverpool Scene, 1967 by Rodger McGough) are reprinted with the kind permission of A.D. Peters & Co. Ltd., London, England.”
From back cover: “Even without words, Rajneesh remains a powerful leader of one of our times’ fastest-growing religious movements.” Books & Authors, Harper & Row, U.S.A. July, 1982.
“Bhagwan’s position as an important mystic and philosopher is supported by an international following and a host of publications. His work is that of all free religious leaders – bringing God to man… Bhagwan’s lively appeal: jokes, limericks, verse, and tales, combined with traditional religious themes to reach out with his message.” Library Journal, U.S.A. April, 1982.
This discourse series is printed on paper of rather poor quality.

Introduction by NN. Excerpt:
“When I became a disciple of Bhagwan Shree Rajneesh, friends and family were naturally curious about what had led me to choose that path. At first, it was His words – like the words of the Desiderata, they struck some deep chord in me. He was speaking to those like myself who were fed up with the noise and haste of their lives; whose efforts to “go placidly” were nothing but exercises in hypocrisy and frustration; whose glimpses of “what peace there may be in silence” were all too brief and fleeting.
I journeyed to India, took a seat on the marble floor of an auditorium surrounded by a lush garden. The air was filled with the songs of birds, the noise of distant trains and nearby traffic. And in walked the only person I had ever seen in my life who was the very embodiment of placidness, whose silence, even when He spoke, was almost tangible. If it could happen to Him, maybe it could happen to me. I had no choice but to travel in His company…
Bhagwan’s commentary and His answers to questions from disciples and visitors bring a new richness and immediacy to the familiar and much-loved verses of the Desiderata. And its gentle and practical wisdom forms a perfect frame for those who want to see more clearly into what this living Master is all about.” (No page number)

Opening discourse by Osho, ‘Go Placidly’, on the first morning 26.08.1980.
“We enter today into one of the most beautiful worlds, that of a small document called the Desiderata. It is strange because it has appeared many times and disappeared many times; hence nobody exactly knows who wrote it. Truth has the capacity to appear again and again; because of human stupidity it is lost again and again too.
The Desiderata seems to be one of the most ancient documents available today, but it is copyrighted by a poet, Max Ehrmann. In his book of poems it is also given as a poem authored by him, copyrighted in 1927 in America, although in the first edition he talks about the legend that this small document was discovered on a plaque installed in St. Paul’s Church in Baltimore when built in 1692, but it was lost. There is no proof any more whether it was installed as a plaque in St. Paul’s Church or not. The legend is there; it has persisted. It seems Max Ehrmann again had the vision of it. It came to him as a vision. He is not really its author but only a receptacle, a medium.
This has happened to many other documents too. I happened in the case of Blavatsky’s ‘The Voice of Silence’: she is known as the authoress of the book, but the book is very ancient. She discovered it in her meditations; it appeared to her.
Many parts of Friedrich Nietzsche’s ‘Thus Spake Zarathustra’ are also very ancient, and the same is the case with Omar Khayyam’s ‘Rubaiyat’. Mabel Collin’s ‘Light on the Path’ is of the same category, Kahlil Gibran’s ‘The Prophet’ also.
I have looked into all Max Ehrmann’s poems but no other poem has the same quality, not even a single poem. If the Desiderata was written by him then many more poems of the same quality would have flowed. It has not happened. In fact, the Desiderata seems to be so different from all his poems that it is impossible to believe that it has come from the same person.
The same is true about Mabel Collins’ ‘Light on the Path’. These are strange documents. The possibility is that they have always existed – again and again lost visibly, but truth manifests itself… Whenever there is a vulnerable soul, a receptive person, truth again starts flowing through him. And of course the person will think, “I am writing it.”
It is because of this fact that the Upanishads have no names of authors; nobody knows who wrote them, because the people who received them were very alert and aware. They were mystics, not only poets.
This is the difference between the poet and the mystic: when something happens to the mystic he is perfectly aware that it is from the beyond, it is not from him. He is immensely glad; he rejoices that he has been chosen as a vehicle, as a medium, but his ego cannot claim it. In fact, you become a mystic only when you have dropped the ego. But the poet is full of the ego – not always but almost always. Once in a while, when he forgets his ego, he touches the same world that is the mystic’s world. But the mystic lives there; the poet once in a while gets a glimpse of it. And because his ego is not dead he immediately claims it as his creation. But all the ancient seers were aware of it.
The Vedas, the Bible, the Koran, the three greatest scriptures of the world, are known not to have been written by anyone. The Vedas are known as apaurusheya – not written by any person. Certainly somebody wrote them, but they are from God, from the beyond, from some unknown source. The mystic becomes possessed by it, he dances to its tune. He is no more himself – he is it. The poet once in a while gets a glimpse of it, a faraway glimpse.
In Sanskrit we have two words for the poet; in no other language is it so, because no other part of the world became alert, very alert about this fact. In Sanskrit one word is kavi; kavi exactly means the poet. The other word is rishi; rishi means a mystic poet. The difference is great. The poet has a deep aesthetic sense, he is very sensitive; he can penetrate into the very core of things. He has a way of knowing which is not that of the scientist. He does not analyze, he loves; his love is great, but his ego is alive. So when he looks at a roseflower he comes closer than the scientist, because the scientist immediately starts dissecting the flower, and to dissect something is to kill it. The very effort of knowing is an effort to kill…
Hence the poet reaches closer than the scientist. The poet does not dissect the flower, he falls in love. He is immensely glad, he rejoices in the flower, and out of that rejoicing a song is born. But he is still far away from the mystic, the rishi. The mystic becomes one with the flower. The observer becomes the observed; there is no distinction left.” (p. 1)

The last discourse in the series, ‘Child of the Universe’, on 07.09.1980, (last three discourses on 08-10.10.1980 are with Questions and Answers), finishes with the words:
“Being a sannyasin simply means that you have decided to remain in an unconscious state no longer. And the moment you wake up, all misery disappears. Suddenly you find all is joy, all is bliss, all is benediction. Your very being is the kingdom of God. Jesus says again and again, “The kingdom of God is within you,” and you are seeking it outside; that’s why you are miserable. It is inside and you are seeking outside – you will never find it.
Hence the broken dreams, the drudgery, the boredom, the fed-upness, the tired, exhausted feeling, and the constant complaining, grumbling mood. You are surrounded by nos.
You can live as a yes, and to live as a yes is to be religious. To say “Yes! Yes! Yes! Yes!” to existence is to be religious.” (p. 295)

Excerpts from last discourses:
“The last question.
Bhagwan,
Are you sure that you get the jokes that you are telling us?
Anand Paramo,
I am not as thrunk as you dink!” (p. 343)
“In that silence is the truth. That silence is the shrine of the truth. Enter into it. Take the jump into it. That is the essential thing. If you miss it you miss your whole life and the great opportunity that life has given to you. If you reach this essential core you are blessed, you have arrived home.
That is the message of the Desiderata and that is my message too.” (p. 368)

* I Am That. Discourses On The Isa Upanishad. Editor: Ma Prem Apa. Introduction: Ma Mary Catherine. Design: Ma Prem Tushita. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, July 1984. Printed in U.S.A. First Edition. 408 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 270 g. ISBN 0-88050-580-X. Library of Congress Catalog Number 84-42809. 10,000 copies. $5.95. Period: 11.10am – 26.10am 1980. 16 discourses. Subject: The Upanishads. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books by Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Discourses. Responses to Questions (Be Still and Know. From Sex to Superconsciousness. The Goose is Out. My Way: The Way of the White Clouds. Walking in Zen, Sitting in Zen. Walk Without Feet, Fly Without Wings and Think Without Mind. Zen: Zest, Zip, Zap and Zing). Initiation Talks Between Master and Disciple. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan (Including: Rajneeshpuram – Fest des Foiedeus und der Liebe. Sannyas Verlag). Rajneesh Meditation Centers, Ashrams and Communes.
Alternate title: Living in Your Own Light.
In colophon: “Acknowledgement: Translations copyright Alistair Shearer and Peter Russell. From “The Upanishads”, published by Wildwood House Ltd., London, 1978.”
From back cover: “Bhagwan was the first person I came across who challenged both the acuity of my intellect and the feeling of my heart… Bhagwan is one of those rare human being who seems to consistently personify freedom for the people who meet him… He simply is himself and the compassion he radiates inspires the sense of authenticity of those who some to him.” Dr. Jim Garrison, Ph.D. Graduate, Harvard Divinity School. Director, East West Reach, London.

Introduction by Ma Mary Catherine. Excerpts:
“Twenty-five centuries before Buddha, the Isa Upanishad was transmitted from the ancient Masters to their disciples. How mystical the verses seem today.
AUM
That is the Whole.
This is the Whole.
From wholeness emerges Wholeness,
Wholeness coming from wholeness,
Wholeness still remains.
These first few lines are the “seed mantra” within which the entire Upanishad is enclosed. Yet they have remained a mystery for centuries.
Now, today, alive, is an enlightened Master, Bhagwan Shree Rajneesh. He has breathed life back into these ancient verses with radiant metaphors.
Imagine, He says, a lighted candle, from which another candle is lit. The original candle is not diminished. From light, light has emerged, and yet light still remains. With this single metaphor. Bhagwan illuminates the whole sutra…
As this seed mantra encapsulates the whole of the Isa Upanishad, so, from these discourses, the spirit of Bhagwan comes to life. Upanishad means “coming to a Master”, sitting with Him, opening to Him so totally that communion is possible.
Here with these clear metaphors, stories and jokes, we are introduced to the perspective of an enlightened Master – a world view so total that it is more than a world view, it is cosmic, a rebirth of the spirit of the Upanishads.
Beyond the words on these pages, we can perceive a glimpse of His silence too. Watch for the pauses that occur, feel them and experience the depth possible with this Master. Discover meditation, He says – just close your eyes.
Somehow it is the jokes that bring us to experience the wholeness of Bhagwan. Laugh and be one with Him.
Marvel at how easily Bhagwan turns from unfolding the mystical to telling a joke; just as easily, He goes on to relate how a joke works, and how His religiousness is based in a sense of humor.
The ancient seers would love this illumination of their mysteries. With Bhagwan as the guide, fifty centuries are immediately bridged.
We are privileged. We can read and slip into meditativeness, laugh and go beyond with Him. The mysterious truth is within our understanding for He Himself is that, and if we understand it rightly, so it [is] all that lives.” (No page number)

Opening discourse by Osho, ‘Beyond The Changing’, on the first morning 11.10.1980.
“We are entering today into one of the most enchanting and mysterious worlds – that of the Upanishads. The days of the Upanishads were the highest as far as the spiritual quest is concerned. Never before and never afterwards has human consciousness achieved such Himalayan heights.
The days of the Upanishads were really golden, for many reasons. The most important of them is contained in this seed mantra:
AUM
Purnamadah
Purnamidam
Purnat purnamudachyate
Purnasya purnamadaya
purnameva vashishyate
The emphasis of the Upanishads is on wholeness. Remember, it is not on perfection but on wholeness. The moment one becomes interested in being perfect, the ego enters in. The ego is a perfectionist – the desire of the ego is to be perfect – and perfection drives humanity towards insanity.
Wholeness is totally different; its flavor is different. Perfection is in the future: it is a desire. Wholeness is herenow: it is a revelation. Perfection has to be achieved, and of course every achievement takes time; it has to be gradual. You have to sacrifice the present for the future, the today for the tomorrow. And the tomorrow never comes; what comes is always today…
Wholeness is of the now. If you can be simply here, then this very moment the revelation! Then it is not gradual, it is sudden, it is an explosion!
The word upanishad is tremendously important. It simply means sitting down close to a Master; it is a communion. The Master is living in wholeness; he is living herenow, he is pulsating herenow. His life has a music, his life has a joy, a silence of immense depth. His life is full of light.
Just to sit silently by the side of a Master is enough, because the presence of a Master is infectious, the presence of the Master is overwhelming. His silence starts reaching to your very heart. His presence becomes a magnetic pull on you: it pulls you out of the mud of the past and the future. It brings you into the present.” (p. 3)

The last discourse in the series, ‘Prayer Simply Happens’, on 23.10.1980, (last three discourses on 24-26.10.1980 are with Questions and Answers), finishes with the words:
“Unless you have found your ultimate being you have not found anything, remember. And go on praying to God that we should not be diverted…
Meditation is effort, prayer is surrender. Meditation is your doing, prayer is becoming available to God; whatsoever he wants to do with you, you are ready. It is submission, it is devotion, but devotion comes only after meditation.” (p. 312)

* Philosophia Ultima. Discourses on the Mandukya Upanishad. Editor: Ma Yoga Anurag. Introduction: Sw Anand Madyapa. Design: Sw Dhyan Abhudaya. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Rajneeshpuram, Oregon, December 1983. Printed in U.S.A. First Edition. 372 pages. No illustrations. Paperback. Size: 18×11 cm. Weight: 285 g. ISBN 0-88050-617-2. Library of Congress Catalog Number 83-043216. 10,000 copies. $4.95. Period: 11.12.am – 26.12am 1980. 16 discourses. Subject: The Mandukya and Isa Upanishads. Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books Published by Rajneesh Foundation International. Discourses. Responses to Questions. Initiation Talks Between Master and Disciple [Error in order of printed pages]. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. Rajneesh Meditation Centers, Ashrams and Communes.
In colophon: “Translations copyright Alistair Shearer and Peter Russel from THE UPANISHADS published by Wildwood House Ltd., London, 1978.”
“These discourses are based on the sutras of the Mandukya and Isa Upanishads.” (Osho. Books on CD-ROM. 1994)
Sutras are presented in Hindi with transcription in Roman characters. This is the last discourses series from Poona with a theme taken from religious scriptures. The following series until March 1981 are all with Questions and Answers.
From back cover: “…The vast religious and mystical understanding of this man is one of the world’s greatest riches today. And the more widespread His influence becomes, the more will Christian and Buddhist, Moslem, Hindu and Jew come to understand and value what is common in all their religious traditions. I have never heard anyone so beautifully and playfully integrate and then dissolve the philosophical, religious and psychological problems which, for generations, have sapped our human energies.” Reverend Richard Douglas Cain. Chaplain, Churchill College. Cambridge University.

Introduction by Sw Anand Madyapa. Excerpts:
“If you can read this book without experiencing at least one deep belly laugh, there is no hope for you; your doors and windows are not only closed but nailed shut. Within these pages, the uniqueness, beauty, penetrating insight and crystal clarity of the enlightened Master, Bhagwan Shree Rajneesh, is revealed. His compassion and loving acceptance is demonstrated time after time as He helps us to see the world, reality, ourselves, with the blinders removed. Bhagwan doesn’t apologize or compromise nor does He ask for our acceptance or respect. He simply says what He has to say, pointing out that tomorrow He might contradict Himself completely. Some of His statements are so totally new and unexpected, you may feel your whole perspective shifting…
As you enter into these sutras of the Mandukya Upanishad and read the response to disciples’ questions, don’t be surprised to find your traditional beliefs shaken. If you find tears in your eyes, know that He has touched your heart, for above all, Bhagwan is a Master of the Heart. You may feel hurt, but if you look a little deeper, you may come to see that only one who loves unconditionally cares enough to make you look at the rubbish of life as well as the diamonds. And if you’ll put aside your rational mind and open your heart, just a little, maybe you’ll recognize the gifts Bhagwan is offering – deep communion with the Master, and a glimpse of what is possible.” (No page number)

Opening discourse by Osho, ‘This Is The Bridge To That’, on the first morning 11.12.1980.
AUM
That is the Whole.
This is the Whole.
From wholeness emerges Wholeness,
Wholeness coming from wholeness,
Wholeness still remains.
“This is one of the most significant statements ever made anywhere on the earth at any time. It contains the whole secret of the mystic approach towards life. This small sutra contains the essence of the Upanishadic vision. Neither before nor afterwards has the vision been transcended; it still remains the Everest of human consciousness. And there seems to be no possibility of going beyond it.
The Upanishadic vision is that the universe is a totality, indivisible; it is an organic whole. The parts are not separate, we are all existing in a togetherness: the trees, the mountains, the people, the birds, the stars, howsoever far away they may appear – don’t be deceived by the appearance – they are all interlinked, all bridged. Even the smallest blade of grass is connected to the farthest star, and it is as significant as the greatest sun…
That’s what science has been doing with reality – dissecting it, analyzing it. Analysis is destructive. What is needed is a unifying vision, a synthesis. And that is the Upanishadic approach: the part becomes the whole, the whole becomes the part. There is no hierarchy in the Upanishadic vision of life. Nothing is lower, nothing is higher, nothing is mundane and nothing is sacred – all is one.” (p. 1)

The last discourse in the series, ‘Make It Your Only Longing’, on 23.12.1980, (last three discourses, Wholeness on 24-26.12.1980 are with Questions and Answers), finishes with the words:
“My effort here is to prepare the ground or the new man. Sannyas, according to me, is only a preparation to herald the new man. Hence I am teaching you the philosophia ultima. This is the ultimate philosophy: the method, the technique, the device, to reach the fourth. Make it your only longing, your only desire. Become this longing, that you have to reach the fourth. And once you are committed, involved, there is no reason why you cannot reach – it is your potential, it is your birthright.” (p. 287)

1981 Talks in Buddha Hall

* Zen: Zest, Zip, Zap and Zing. Bhagwan Shree Rajneesh Responding To Disciples’ And Visitors’ Questions. Editor: Ma Prem Asha. Introduction: Sw Devageet. Design: Sw Anand Neeraj. Cover Design: Sw Govinddas. Photography: Sw Krishna Bharti. Typesetting: Graphic Systems. Poona. Processing: Rajneesh Foundation. Poona. Printing: Army & Navy Press. Bombay. Binding: Rajneesh Foundation. Poona. Production Team: Sw Premabhakta. Sw Deva Anuragi. Sw Prem Deekshant. Ma Prem Namra. Ma Anand Parinita. Sw Sat Samudaya. Ma Anand Suryo. Sw Anand Satprem. Sw Anand Vijayo. Sw Anand Peter. Ma Viren. Sw Samantbhadra. Sw Anand Hartmut. Ma Anand Nirala. Sw Prem Govindo. Coordination: Ma Yoga Pratima. Ma Dipika. Publisher: Ma Yoga Laxmi. Rajneesh Foundation, Poona, March 1981. First Edition. 452 pages. Lavishly illustrated. Quality paperback/Unbound. Size: 22×14,5 cm. Weight: 645 g. ISBN 0-88050-692-X (label). 1,000 hardbound copies. 4,000 paperback copies. Period: 27.12am 1980 – 10.01am1981. 15 discourses. Subject. Questions and Answers. Vimalkirti’s Death. Place: Buddha Hall. Poona.

In Appendix: Publications From Rajneesh Foundation. Discourses by Bhagwan Shree Rajneesh. Responses to Questions. Darshan Diaries. Books by Other Publishers. Books on Bhagwan. Translations. Major Book Distributors and Suppliers. Rajneesh Meditation Centers.
In colophon: “Grateful acknowledgement is given for the title of this book taken from SEEING THE LIGHT copyright 1977 by James Broughton. Reprinted by permission of City Lights Books.”
Photo section with two pages of biography followed by 69 pages with colour and b/w photos from the former Prince Welf of Hannover, Sw Anand Vimalkirti’s life and his death celebration which took place during this discourse series.
This is the last discourse series to be published in Poona, March 1981. Other yet unpublished discourse series from Poona One were to be published as paperbacks from Rajneeshpuram, Oregon, 1982-1985.
From front inner cover: “Zen is another word for Zest. For zip and zap and zing. If you have no appetite for life as it is, and are not excited by the koan of what this life is about, then Zen is not for you.” James Broughton (See text in colophon).
On back inner cover: “The ashram in Poona actually appears as one of the most audacious and fruitful attempts at mixing thousand-year-old traditions with modern Western therapy techniques… It is, at the same time, a meditation centre, a place for celebration and a vast laboratory where new techniques for the exploration of consciousness are devised.” Chatelaine. January 1981. Canada.
“Shree Rajneesh delivers his theses with humour and rhetorical brilliance, indeed complacent, but with an irony that actually enchants and exhilarates.” Der Spiegel. March 1981. Germany.
“Rajneesh is a.. “Master of the absurd and unknown whose beauty, magnetism and mastery lead you through the mind beyond the mind.”” Avgo. December 1980. Greece.

Introduction by Sw Devageet. Excerpts:
“”Zen is living your life passionately, intensely, ecstatically…. Now… this very moment. Mind lives in the past or the future. Zen is a tremendous blow to the mind – Zap – it stops! Immediately you are beyond. Zen is a device for sudden enlightenment.” These are the words of Bhagwan Shree Rajneesh, an enlightened Master, living and celebrating in Poona, India. Now… this very moment. A vast energy field is being created by Bhagwan. Its purpose is to awaken those with enough trust, awareness and courage, into their own reality. Bhagwan is bringing about the birth of Buddha-consciousness, and it is happening. Now… this very moment. Zest, Zip, Zap and Zing sums up the process beautifully…
In the last discourse of this book Bhagwan talks about the whole event… the final transcendence of Sw Anand Vimalkirti, the blessed one.” (No page number)

In his last discourse Chapter 15 in this series, ‘The Philousia: Life, Love, Laughter’ on 10.01.1981, Osho speaks on the death of Vimalkirti. Excerpt:
“My whole approach is of celebration. Religion to me is nothing but the whole spectrum of celebration, the whole rainbow, all the colours of celebration. Make it a great opportunity for yourself, because in celebrating his departure many of you can reach to greater heights, to new dimensions of being; it will be possible. These are the moments which should not be missed; these are the moments which should be used to their fullest capacity.
I am happy with him…and many of you are getting ready in the same way. I am happy with my people! I don’t think there has ever been a Master who had so many beautiful disciples. Jesus was very poor in that sense – not a single disciple became enlightened. Buddha was the richest in the past, but I am determined to defeat Gautam the Buddha!…
It is 9.05, and I agreed with Vimalkirti that at 8.30 he would leave the body, so he must have left the body. At 9.30 he will be here, and I will be coming back to give him a send-of. Get ready, rejoice, dance – dance to abandon! Let him go like a prince. He was a prince. Everyone of my sannyasins is a prince.
I don’t believe in beggars, I believe only in emperors.” (pp. 343,350)

* The Wild Geese and The Water. Responses to Questions From Disciples and Visitors. Editor: Sw Krishna Prabhu. Introduction: Ma Krishna Gopa. Design: Ma Anand Sahajo. Direction: Ma Yoga Pratima. Publisher: Ma Anand Sheela. Rajneeshpuram, Oregon, July 1985. Printed in the U.S.A. First Edition. 408 pages. Drawings of wild geese flying. Paperback. Size: 18×11 cm. Weight: 300 g. ISBN 0-88050-673-3. Library of Congress Catalog Number 85-43053. 10,000 copies. $4.95. Period: 11.02am – 24.02am 1981. 14 discourses. Subject: Questions and Answers. Place: Buddha Hall. Poona.

In Appendix: Books By Bhagwan Shree Rajneesh Published by Rajneesh Foundation International. Academy of Rajneeshism Titles. (Including Biographies: Books I have Loved. Paperback. Notes of a Madman. $4.50 Quality Paperback. Glimpses of a Golden Childhood. Quality Paperback). Discourses. Responses to Questions. Initiation Talks Between Master and Disciple. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. U.S. Distributors. Overseas Distributors. Rajneesh Meditation Centers, Ashrams and Communes.

Introduction by Ma Krishna Gopa:
“At this time of year, you can see the wild geese returning North, flying in ragged V-formation against a pale blue sky. The creeks are full and clear; the banks grown thick with reeds and cattails. The water reflects the grasses, the sky, the clouds, the flying birds. It is so simple.
The wild geese do not
intend to cast
their reflections.
The water has no
mind to receive
their image…
Each is simply, and only, itself. It’s only a man who somehow gets confused, and thinks he must cast his reflection somewhere, or if he is the grass, he should be the sky, or if he is the water, he should be the bird, or the wind or anything but what he is. So in the end, he can neither flow, nor fly, nor let the wind carry him.
This book is simply an invitation to yourself. As Bhagwan speaks to disciples and other friends, no matter what their problem and confusion, His invitation is the same. You are what you are, and it is perfect. If only you could see your reflection clearly, you would see…
I can remember a lifetime of feeling that somehow, I had been made just plain wrong, that no matter what I did, it wouldn’t be as good as, as clever as, as something as, someone else. I never would have thought the answer was myself.
Yet listening to Bhagwan, living with Him, sitting in His silence, dancing in His presence, He has shown me myself, though I still don’t know what it is. I only know that I am learning that I, too, am as simple and as perfect as the creeks and the rushes and the earth and the sky. Someday, I guess, I will remember it for good.
But take this invitation.
It is an invitation to find yourself, your truth, your fire, your freedom.
What more could you ask.” (No page number)

Opening discourse by Osho, Lecture 1, ‘An Escape To Reality’, on the first morning 11.02.1981.
The first question:
“Bhagwan, Do you have a message for sannyasins and friends gathering at the Café Royal, London, for the “March Event”? Anand Poonam.
… My message, Anand Poonam, for the March Event in London, where thousands of sannyasins are gathering together for the first time to celebrate a new opening: the British Buddhafield… This is my message, tell them: Get rid of the past and the future, and live herenow! It is suicidal to live anywhere else than herenow, because each moment that is passing is precious, so precious that you cannot get it back. Don’t waste it!…

Lecture 13, ‘The Immediate Is The Ultimate’. The first question:
… Do you prepare them [your sannyasins] for the inevitable future? – the future does exist. Most of them have thirty to forty years yet to live. Will they stay in Poona for the rest of their lives? I don’t think so. I would appreciate your comments. Rami Gilboa.
… Thousands of my sannyasins are working around the earth, and everybody is growing. They cannot lose because it is not a question of gain, if you gain something you can lose. Here you lose! You lose everything. I don’t leave anything with you to lose anywhere else. I do my job totally. I finish you completely! So what is there to lose whether you are here or anywhere else?
Yes, somewhere else, you will become more aware what a tremendous transformation has happened to you. So once in a while I send my people. It is a good experience… I have never come across future. So why should I prepare them for something which I never come across? And I know they are not going to come across either… You are talking simply nonsense. Only the present exists… If you can live now, totally, then the next moment will also be now, and next to that will also be now. It is always now, tomorrow never comes.
And why thirty, forty years? My people are going to live for eternity. They have found eternity, but it is not future, it is present. So I prepare them only for the present, not for the future. But the only way to understand me is to become a sannyasin…”

One of my sannyasins, Yoga Suresh, has written:
“Bhagwan, recently J. Krishnamurti was talking at Bombay, and I also attended with a lot of my sannyasin friends. On the very first day, after sitting on the stage, he took one glance at us and then said: “This is not a place of amusement, dance, music, and enjoyment. Therefore, if anybody has come here for joy or something else, he should leave the premises right now.”
He has also mentioned very often in his talks that: “All foreigners who come to India are trapped by the so-called Bhagwan, who gives them colored clothes to wear and a necklace of beads or a mala, and he teaches them, the ignorant western people, to sing and dance to Hollywood music, et cetera, et cetera. And they call it meditation.”
Bhagwan, as you always praise him and his teachings in your lectures, why does he have a grudge against you? He does not even have the courage to say it directly to you by using your name as you use his name. Why is this so?”
So Chris, if you are worried about enlightenment, that what will happen, this is the only place where you need not be worried. But you will have to avoid people like J. Krishnamurti. He is too serious, so deadly serious, as if he has the responsibility to transform the whole world. He is carrying the burden, and he is becoming every day more and more angrier because nothing is happening. People still go on dancing, people still go on enjoying music, he said…”

Lecture 14, The Bird Has Flown. The last question:
“Bhagwan, Why are the Indians so intolerant and so much angry at you? Radhe.
It is very simple. They are very religious people, the only religious people in the world, very spiritual. This is the sign of their spirituality, their religiousness – the so-called religious always become fanatics. They talk about tolerance, but they are very intolerant. In fact, the very idea of becoming tolerant has the seed of intolerance in it…
Pundit Lajjashankara Jha has asked two things:
Why are not the Indians allowed to participate in the therapy groups?
… Indians are not allowed for the simple reason that they cannot open themselves. They have become the most closed people in the world. Even if they cannot understand what I am saying here, how they can go into a really deep therapeutic situation? It will be impossible for them…” (pp. 3,5,320,334,368,376,379)

* The Goose Is Out. Introduction: Sw Anand Subhuti. Publisher: Ma Anand Sheela. Rajneesh Foundation International, Antelope, Oregon, July 1982. Printed in USA. First Edition. 299 pages. No illustrations. Quality paperback. Size: 18,5×12,5 cm. Weight: 335 g. ISBN 0-88050-571-0. Library of Congress Catalog Card Number 82-60497. 10,000 copies. $10.95. Period: 01.03am – 10.03am 1981. 10 discourses. Subject: Questions and Answers. Place: Buddha Hall. Poona.

No mentioning of editor and crew behind this production.
In Appendix on orange paper: Books Published by Rajneesh Foundation International. Discourses of Bhagwan Shree Rajneesh. Response to Questions. Intimate Dialogues between the Master and His disciples. Books From Other Publishers. Foreign Language Editions. Books on Bhagwan. Rajneesh Meditation Centers, Ashrams and Communes.
Following the Introduction: “These ten discourses are the last spoken doctrines and testament of Bhagwan Shree Rajneesh. They were given in response to questions from disciples and visitors from March 1st through 10th, 1981 at the Shree Rajneesh Ashram in Poona, India.”
Photo on front cover from an early photo session on the Ranch, similar to the cover of ‘The Book of the Books’, Volume 1, published same month in Oregon, July 1982.
On back cover: “The last lecture series before Bhagwan stopped speaking forever. This book is a MUST for every sannyasin and lovers of Bhagwan.”
On front flap: “”The Goose Is Out” is a Zen Koan which captures in a most unexpected way the whole absurdity of the human condition. Zen reveals the comi-tragedy of our life-long situation in which we voluntarily remain ignorant of our true nature as enlightened beings. The reason why we do this – why we choose to remain beggars instead of emperors, asleep instead of awake, unconscious instead of conscious, are explained by Bhagwan Shree Rajneesh, the enlightened Master, in this precious book. With compassion, with humor and with profound understanding, he shows us the investments we all have in not remembering our birthright.
This book will make you laugh, make you cry, make you bewildered and angry. It will, if you allow it, penetrate through all the prejudices and beliefs which you have gathered about you as protection against the truth. It will, with your permission, penetrate to the very core of your being and there gently light a flame. This is Bhagwan’s last book – a record of the last ten discourses he ever uttered. It is a tremendous effort to announce to you the breath-taking beauty of your being. It is nothing less than a declaration of your divinity.”
On back flap: “Bhagwan’s position as an important mystic and philosopher is supported by an international following and a host of publications. His work is that of all great religious leaders – bringing God to man… Bhagwan’s lively appeal: jokes, limericks, verse, and tales combine with traditional religious themes to reach out with his message.” Library Journal. April, 1982. U.S.A.
“It’s not that he’s offering a new spiritual dogma; rather, he stresses that the path to enlightenment, to knowing God, is through knowing oneself.” New Age. January, 1982. U.S.A.

Introduction by Sw Anand Subhuti. Excerpts:
“This is the last series of discourses given in English by Bhagwan Shree Rajneesh, the enlightened Master, who in the seven years between 1974 and 1981 gave a two-hour discourse every morning to an international audience of disciples and seekers at Shree Rajneesh Ashram in Poona, India.
This final series was delivered in Buddha Hall in March 1981. Shortly afterwards, Bhagwan began the ultimate stage of his work, replacing verbal communication with satsang: a direct, silent heart-to-heart communion between the Master and his disciples.
Many times in his discourses, Bhagwan had said that truth cannot be expressed through words – that it is a special transmission beyond all scriptures. And this is something which all great Masters down through the ages have observed: that the ultimate truth can never be said, has never been said, will never be said…
Bhagwan’s approach to spirituality is also non-serious. His discourses sparkle with paradoxes and humor, anecdotes and outrageous jokes. He is not trying to convey any doctrine, because he knows that the experience of truth cannot be contained in any dogma or system of beliefs.
In fact, he does his best to shatter all our beliefs, and that is one thing which will become very apparent as you read this book. It is a shattering experience. It will provoke you, confront you with your prejudices and beliefs. It will nudge you in the ribs, poke you in the eye, and by the end you will probably feel as if you have been hit hard on the head… in much the same way as, in ancient times, Zen students used to feel when the Master crept up behind them and gave them a good whack with his staff…
For example, take the beautiful Zen story about the goose in the bottle, from which this book takes its title and theme. The story goes like this:
The official, Riko, once asked Nansen to explain to him the old problem of the goose in
the bottle.
“If a man puts a gosling into a bottle,” said Riko, “and feeds him until he is full-grown,
how can the man get the goose out without killing it or breaking the bottle?”
Nansen gave a great clap with his hands and shouted, “Riko!”
“Yes, Master,” said the official with a start.
“See,” said Nansen, “The goose is out!”
The story is symbolic: the goose represents our consciousness – that part of our being which is already enlightened – and the bottle is the mind. Our consciousness is trapped in the bottle of the mind. How to get it out without destroying the mind?
Zen’s whole effort is to show the disciple the absurdity of this situation, in which every spiritual seeker finds himself, or herself. And the absurdity is that our consciousness has never been limited to the mind, nor confined by its ideas. Consciousness is always free, unbounded, and there is not better way of demonstrating this than by a sudden shout, a shock, a good hit on the head from the Master.
So go into this book non-seriously, playfully, and whenever you feel offended by the jokes and statements which Bhagwan makes, remember that there is a hidden purpose in it. He is simply trying to wake us up, hit us on the head, startle us into great awareness.
That awareness brings insight into the foolishness of all our beliefs, all our ideas, all our words and concepts. Truth is beyond thought, beyond expression. It knows only laughter and silence – and the special transmission which happens between the Master and his disciples.” (No page number)

Opening discourse by Osho, ‘The Goose is Out’, on the first morning 01.03.1981.
“The first question
Bhagwan,
Is the goose really out?
Anand Bhavo, the goose has never been in, the goose has always been out. It is a Zen koan. First you have to understand the meaning of Zen and the meaning of a koan.
Zen is not a religion, not a dogma, not a creed. Zen is not even a quest, an inquiry; it is non-philosophical. The fundamental of the Zen approach is that all is as it should be, nothing is missing. This very moment everything is perfect. The goal is not somewhere else, it is here, it is now. Tomorrows don’t exist. This very moment is the only reality. Hence in Zen there is no distinction between methods and goals, means and goals…
Hence the most fundamental thing to understand about Zen is: The goose has never been in. Let me tell you the story how this koan started:
A great philosophical official, Riko, once asked the strange Zen Master, Nansen, to
explain to him the old koan of the goose in the bottle.
“If a man puts a gosling into a bottle,” said Riko, “and feeds him until he is full-grown,
how can the man get the goose out without killing it or breaking the bottle?”
Nansen gave a great clap with his hands and shouted, “Riko!”
“Yes, Master,” said the official with a start.
“See,” said Nansen, “The goose is out!”
It is only a question of seeing, it is only a question of becoming alert, awake, it is only a question of waking up. The goose is in the bottle if you are in a dream; the goose has never been in the bottle if you are awake. And in the dream there is no way to take the goose out of the bottle. Either the goose will die or the bottle will have to be broken, and both alternatives are not allowed: neither has the bottle to be broken nor has the goose to be killed. Now, a fully-grown goose in a small bottle… how can you take it out? This is called a koan.
A koan is not an ordinary puzzle; it is not a puzzle because it cannot be solved. A puzzle is that which has a possibility of being solved; you just have to look for the right answer. You will find it – it only needs intelligence to find the answer to the puzzle; but a puzzle is not really insoluble.
A koan is insoluble; you cannot solve it, you can only dissolve it. And the way to dissolve it is to change the very plane of your being from dreaming to wakefulness.” (p. 2)

In his last discourse in this series,’ Dissolved in My People’, on 10.03.1981, Osho talks on his message, on when he is not here any more and the work in his Buddhafield. Excerpts:
“The moment the Master is gone, you have only the words. Words can be manipulated, words can be interpreted, words can be colored and painted according to your prejudices. But, Binoy Thomas, as far as I am concerned, it will be impossible – for many reasons it will be impossible.
First, I am a man who is consistently inconsistent. It will not be possible to make a dogma out of my words; anybody trying to make a creed or dogma out of my words will go nuts!” You can make a dogma out of Mahavira – he is a very consistent man, very logical. You can make a philosophy out of Buddha – he is very mathematical. You can make a philosophy out of Krishnamurti – for fifty years he has simply been repeating the same thing again and again; you cannot find a single inconsistency in him. On the one hand he says, “I am not your Master, your guru. Don’t depend on me,” but in a subtle way he is creating the whole philosophy – which is so consistent, so utterly consistent, that everybody would like to be imprisoned in it, it is so sane.
It is impossible with me: I live in the moment, and whatsoever I am saying right now is true only for this moment. I have no reference with my past, and I don’t think of the future at all. So my statements are atomic; they are not part of a system. And you can make a dead institution only when a philosophy is very systematic, when there are no more flaws, when no fault can be found, when all doubts are solved, all questions dissolved, and you are given a ready-made answer to everything in life.
I am so inconsistent that it is impossible to create a dead institution around me, because a dead institution will need the infrastructure of a dead philosophy. I am not teaching you any doctrine, I am not giving you any principles; on the contrary, I am trying to take away all the philosophies that you have carried all along. I am destroying your ideologies, creeds, cults, dogmas, and I am not replacing them with anything else. My process is of pure deconditioning. I am not trying to recondition you. I will leave you open.
Hence, you can see it here, all my sannyasins are unique individuals. There is no certain pattern into which they have to fit themselves. There is no “should,” “should not,” there is no rigid structure, but only a liquidity. I am not giving you the Ten Commandments, I am not giving you detailed information on how to live, because I believe in the individual and the individual’s dignity and his freedom. I am sharing my vision – that is my joy – but it is not being shared in order that you should try to live up to it.” (p. 267)

“You [Binoy Thomas] ask me
When you leave your body will the ashram become a dead institution and will you just become deified and forgotten?
I am not leaving anything to anybody. I have declared myself Bhagwan. I am not leaving anything to anybody. Why should I leave it to anybody? I know I am the Blessed One, and only I can know. How can anybody else know it? And I am trying to seduce my people into understanding this immensity: that they are also the blessed ones. It is impossible to deify me – I have already done it! What else is there left for you? I don’t depend on anybody.
Before I leave the world, one thing I am certainly going to do – it is private, so please don’t tell anybody else – before I leave the world, I am going to declare all of my sannyasins blessed ones. Thousands of Bhagwans all over the world! There will be no need to make any special nook and corner for me, I will be dissolved in my people. Just as you can taste the sea from any place and it is salty, you will be able to taste any of my sannyasins and you will find the same taste: the taste of Bhagwan, the taste of the Blessed One.
I am waiting for the right moment.
Once the new commune is established, all my sannyasins will be called Bhagwans. Then it really will be a Bhagwan movement.” (p. 276)

Osho finishes the entire flow of his Poona One discourses in English with these words:
“… This is the most difficult thing for humanity to accept. Hence, so much opposition to me, because I am telling you that you are Gods, that you are Buddhas, that there is no other God than you. That is the most difficult thing to accept. You would like to be a sinner, you would like to be guilty, you would like to be thrown into hell, but you cannot accept that you are a Buddha, an awakened one, because then all problems are solved. And when problems are solved, you start disappearing. And to disappear into the whole is the only thing of any worth, is the only thing of any significance.
What I am telling to you is not a teaching. This place is a device, this is a Buddhafield. I have to take away things which you don’t have, and I have to give you things which you already have. You need not be grateful to me at all, because I am not giving you anything new, I am simply helping you to remember.
You have forgotten the language of your being. I have come to recognize it – I have remembered myself. And since the day I remembered myself I have been in a strange situation: I feel compassion for you, and deep down I also giggle at you, because you are not really in trouble. You don’t need compassion, you need hammering, you need to be hit hard on the head. Your suffering is bogus. Ecstasy is your very nature.
You are truth.
You are love.
You are bliss.
You are freedom.”
(p. 286)
 

 

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