9.0 Bibliography
Poona One 1974 – 1981
Discourses in English

Discourses in English fortsætter på OSB4BIB2.doc
Discourses in Hindi se OSB4HD.doc
Darshan Diaries se OSB4DD.doc

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‘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

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:
Why is your way called The Way of the White Clouds?
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:
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:
“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.”
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 –
(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.
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
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.
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.
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.
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, 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)

“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
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
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 – 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:
“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:
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.”
“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.
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)


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