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Tarot Reader, Healer & Spiritual Mystic, Mumbai (2025)

10/08/2025

Toys in the Divine Game

The Infinite alone exists and is Real; the finite is passing and false.
The Original Whim in the Beyond caused the apparent descent of
the Infinite into the realm of the seeming finite. This is the Divine
Mystery and Divine Game in which Infinite Consciousness for
ever plays on all levels of finite consciousness.
I am Infinite Consciousness, inter-penetrating and transcending all
states of limited consciousness. The most primal and the most
final categories of consciousness—say a stone or a saint - are
equidistant from me, so I am equally approachable by all. I am the Way.
Unwavering loyalty to the Way is the real remedy for the sickness
of impressioned consciousness. Some of my lovers, owing to
fluctuating faith, fail to understand this and run hither and thither
for Freedom. For me it then becomes a matter of retrieving them,
and others wonder why I give so much attention to these people.
A child has many toys, and it likes to play with some more than
with others, and one is so dear that he won't part with it even
when he goes to bed. If someone snatches away a favourite toy
he must get it back, and if one gets broken he demands that it be
mended; he will not be consoled with another even more costly
one.
It is the same with me. I am a child whose playground is the
universe. All beings and things are my toys in my divine Game—
compared with my being
and power all are inanimate toys—but they are toys which I
inspire with my life-giving love.
All are equally me and I reside in each always, but some are
dearer to me, and if one of these is taken from me I must get him
back. And others have no right to wonder why I show so much
concern for this one.

Meher Baba - ki meher 🙏🤭

09/08/2025

That's why I repeat again: Love is the door of entering into this world, or entering into the other world. Love is the door which opens both the ways.

Jesus is right when he says: God is love. But I would like to say - and I feel my statement is better than Jesus' - I would like to say to you: Love is God. Jesus says: God is love. I say: Love is God.

Somebody asked me, a small child, "What is your name?"

I said, "My name is love."

And let that be your name also. Once you understand what love is, you have understood life. You have understood all that is needed to be understood.

Osho 🙂🕊🌸🌍🙏

09/08/2025

BUDDHA SAYS,"There have been millions of Buddhas before me and there will be millions of Buddhas after me."

This is something very new in the world of religions.

Mahavir says, "There have been only twenty-three TEERTHANKARAS before me, and there will be no TEERTHANKARA any more."

Mohammed says, "There have been only four prophets before me and there will be no prophet any more after me."

Jesus says, "I am the only begotten son of God."

Buddha is rare. He says, "There have been millions of Buddhas before me, and millions of Buddhas will be after me." And this seems to be truer - because only twenty-three TEERTHANKARAS in the whole infinity? Then what about Ram, then what about Krishna? They are not included in the Jain TEERTHANKARAS.

Mohammed says, "There have been only four prophets before me and there will be no prophet any more after me."

Jesus says, "I am the only begotten son of God."

Buddha is rare. He says, "There have been millions of Buddhas before me, and millions of Buddhas will be after me." And this seems to be truer - because only twenty-three TEERTHANKARAS in the whole infinity? Then what about Ram, then what about Krishna? They are not included in the Jain TEERTHANKARAS.

Mohammed says, "There have been only four prophets before me" - then what about Mahavir? and what about Krishna? and what about Buddha? They are not included in it.

And Jesus says, "I am the only begotten son." This looks absurd, that God should have only one son. And what has He been doing afterwards? Following birth control? This looks absurd, and creates fanaticism. Then the Christians think they are superior because they are the followers of the only son that God has. Others are prophets, at the most, if they recognize them at all. But theirs is the only son of God. That creates ego, superiority.

Hindus say they have only twenty-four AVATARAS. A few centuries ago they had the idea of ten avataras. Then they expanded it a little - mm? - because Jains were claiming twenty-four TEERTHANKARAS so there was great competition. So they said, "Okay, we will also have twenty-four." The number twenty-four became very standard; even Buddhists started saying that there are only twenty-four Buddhas. And when TEERTHANKARAS are twenty-four and Buddhas are twenty-four then to have only ten AVATARAS looks a little poor.
So Hindus extended the idea; they dropped the idea of ten AVATARAS; they also claimed they have twenty-four AVATARAS. But what about Mahavir? What about Adinatha? They are not included.
Buddha includes all. He is tremendously inclusive. And he creates no superiority; he says millions of Buddhas have been before and millions will be afterwards. The world has never lacked Buddhas - and that is how it should be!
because to be a Buddha is just to be aware of your nature. It is nothing special. It looks special because you have not tried it; otherwise it is your own treasure, it has only to be claimed.
And look at the beauty of it: Buddha claims nothing special for himself. He says many Buddhas have been, millions; and millions will be afterwards. Look at the beauty of his declaration: about himself he is saying, "I am just one in millions - nothing special about me!" This is how a really religious person should be:
nothing special, very ordinary. When there are millions of Buddhas, then how can you be special? You can be special if there is a limited number.
There was much conflict, because when Mahavir claimed that he was the twenty- fourth, there were eight others who were claiming that they were the twenty- fourth. There was trouble! Nobody was ready to believe in the other, and there are no ways to prove it really. How can you prove who is the real TEERTHANKARA?

A few chose Gaushalak and followed him; a few chose Mahavir and followed him. A few chose others - Ajit Keshkambal, Sanjay Vilethiputta, and there were other claimers - how do you decide? Christians say that Jesus is the only son of God - and Jews crucified him. How do you decide? They thought he was a cheat.
Jews are also waiting for a Messiah, they have been waiting for centuries, but they never allow anybody to become that Messiah - because then for whom will they wait? They are hoping and hoping and hoping, and they have waited so long that now it has become habitual for Jews - they don't allow anybody. Jesus claimed; many others have claimed after Jesus - but whosoever claims that "I am the Messiah" has to be destroyed, has to be rejected, has to be proved a cheat.
The Messiah is certainly to come, but they don't allow anybody to claim it.
Centuries of waiting and they have become addicted. Now they will wait - even if God comes they will crucify Him, because they will say, "Who wants you? We love waiting, we exist in our hope." Jews go on hoping.
But everybody tries - Jews think they are the chosen race, that God has chosen them specially; Hindus think they are the chosen race; Jains think they are the chosen ones. Buddha is rare. Buddha says there were millions of Buddhas before, countless. In fact, he has said that if you count the grains of sand in the Ganges, there have been more than that many Buddhas before, and there will be more later on. This makes his own stature very ordinary, but this is his beauty.
Not to claim for any extraordinariness is what extraordinariness is. And when you claim, when you claim you are superior, you are simply showing that you suffer from an inferiority complex.

Now, Mohammed says there will be no prophet any more. Why are you closing the door? Now if somebody claims "I am the prophet," Mohammedans will kill him - because Mohammed has closed the door. But who is he to close the door?

The door belongs to nobody, or it belongs to all. How can he close it?

And why in the first place this idea? Mahavir thinks he is the last, Mohammed thinks he is the last, Jesus thinks he is the last - then what do you mean by this?

You simply don't allow evolution, you don't allow any new idea to evolve. You close the door, you make a closed dogma, so that nobody can disturb the dogma Buddha keeps all doors open: he says millions.... He remembers this GATHA from some past Buddha, Kashyapabuddha was his name. He says, "This gatha was told by Kashyapabuddha."

Osho

09/08/2025

134. Raja rajeshvari rajya dayini rajya vallabha Rajatkrupa rajapitha nivesh*ta nijashrita

Raja rajeshvari: Who is Rajarajeshvari (The Ruler of rulers). Rajya dayini: Who bestows dominion. Rajya vallabha: Who loves dominion. Rajatkrupa: Who is gloriously compassionate. Rajapitha nivesh*ta nijashrita: Who raises Her devotees to royal status.

135. Rajyalakshmih koshanatha chaturanga baleshvari Samrajya dayini satya sandha sagara mekhala

Rajyalakshmih: Who is the wealth of kingdoms

Koshanatha: Who protects the treasury

Chaturanga baleshvari: Who is the leader of four fold army (mind, brain, thought and ego)

Samrajya dayini: Who makes you emperor

Satya sandha: Who is truthful

Sagara mekhala: Who is the earth and surrounded by the sea

Jai Maa

06/08/2025

Total laughter is a rare phenomenon. When each cell of your body laughs, when each fibre of your being pulsates with joy, then it brings a great relaxation. There are a few activities which are immensely valuable; laughter is one of those activities. Singing and dancing, are also of the same quality, but laughter is the quickest. Dancing you will have to learn; it may take years. Singing is a talent; it may not be possible for you. […]
Dancing, singing, laughing – of these three, laughter is the most simple, the most natural and the most spontaneous phenomenon. You don’t want to learn, you don’t need to learn – it is a natural gift. Everybody can laugh. And what happens when you laugh totally? What happens when you dance totally? The dancer disappears in a total dance. That’s my definition of the total dance: the dancer disappears, dissolves; only the dancing remains. When there is only dancing and no dancer, this is the ultimate of meditation – the taste of nectar, bliss, God, truth, ecstasy, freedom, freedom from the ego, freedom from the doer. And when there is no ego, no doer, and the dance is going on and there is no dancer, a great witnessing arises, a great awareness like a cloud of light surrounding you. You are watching it, you can see it happen. You are not the doer; it is happening on its own. God has taken possession of you. That’s exactly the meaning of possession: when the ego is no longer there, God immediately enters and takes possession of you. You become a vehicle, a passage, a medium, a hollow bamboo, and on the lips of the whole the hollow bamboo becomes a flute.
In laughter it happens more easily because it needs no talent, no learning, no discipline – unless you are a born donkey, and that’s another matter. Laughter is simple – but let it be total. It has been crippled. Society has stopped you from going totally into it. If you go into a total laughter people think it is hysterical. It is not, it is historical!

Osho, Come, Come, Yet Again Come, Ch 10

06/08/2025

How to see differently ?

Beloved Osho Ji says,

See as if for the first time a beauteous person or an ordinary object.

Some basic things first; then you can do this technique. We look at things always with old eyes. You come to your home; you look at it without looking at it. You know it — there is no need to look at it. You have entered it again and again for years together. You go to the door, you enter the door; you may unlock the door. But there is no need to look. This whole process goes on robot-like, mechanically, unconsciously. If something goes wrong, only if your key is not fitting into the lock, then you look at the lock. If the key fits, you never look at the lock. Because of mechanical habits, repeatedly doing the same thing again and again, you lose the capacity to look; you lose the freshness to look. Really, you lose the function of your eyes — remember this. You become basically blind, because eyes are not needed.

Remember the last time you looked at your wife. The last time you looked at your wife or at your husband may have been years ago. For how many years have you not looked? You just pass, giving a casual glimpse, but not a look. Go again and look at your wife or at your husband as if you were looking for the first time. Why? Because if you are looking for the first time, your eyes will be filled with a freshness. They will become alive. You are passing through a street, and a beautiful woman passes. Your eyes become alive — lighted. A sudden flame comes to them. This woman may be a wife to someone. He will not look at her; he may become as blind as you have become seeing your wife. Why? For the first time eyes are needed, the second time not so much, and the third time they are not needed. After a few repetitions you become blind. We live blindly.

Be aware. When you meet your children, are you looking at them? You are not looking at them. This habit kills the eyes; the eyes become bored — repeatedly there is the old again and again. And nothing is old really, it is just that your habit makes you feel that it is so. Your wife is not the same as she was yesterday, she cannot be; otherwise she is a miracle.

Nothing can be the same the next moment. Life is flux, everything is flowing, nothing is the same. The same sunrise will not happen again. In a sense also, the sun is not the same. Every day it is new; basic changes have occurred. And the sky will not be the same again; this morning is not going to come again. Every morning has its own individuality, and the sky and the colors, they will not gather in the same pattern again. But you go on moving as if everything is just the same.

They say nothing is new under the sky. Really, nothing is old under the sky. Only the eyes become old, accustomed to things; then nothing is new. For children everything is new: that is why everything gives them excitement. Even a colored stone on a beach, and they become so excited. You will not be excited even seeing God himself coming to your house.

You will not be so excited! You will say, “I know him, I have read about him.” Children are so excited because their eyes are new and fresh, and everything is a new world, a new dimension. Look at children’s eyes — at the freshness, the radiant aliveness, the vitality. They look mirror-like, silent, but penetrating. Only such eyes can reach within.

So this technique says, Anything will do. Look at your shoes. You have been using them for years, but look as if for the first time and see the difference: the quality of your consciousness suddenly changes. I wonder whether you have seen Van Gogh’s painting of his shoe. It is one of the rarest things. There is just an old shoe — tired, sad, as if just on the verge of death. It is just an old shoe, but look at it, feel it, and you will feel what a long, boring life this shoe must have passed through. It is so sad, just praying to be taken away from life, tired completely, every nerve broken, just an old man, an old shoe. It is one of the most original paintings. But how could Van Gogh see it?

You have even more old shoes with you — more tired, more dead, more sad, depressed, but you have never looked at them, at what you have done to them, how you have behaved with them. They tell a life story about you because they are your shoes. They can say everything about you. If they could write, they would write a most authentic biography of the person they had to live with — every mood, every face. When their owner was in love he behaved differently with the shoes, when he was angry he behaved differently. And the shoes were not concerned at all, and everything has left a mark.

Look at Van Gogh’s painting, and then you will see what he could see in the shoes. Everything is there — a whole biography of the person who was using them. But how could he see? To be a painter, one has to regain the child’s look, the freshness. He can look at everything — at most ordinary things even. He can look!

Cezanne has painted a chair, just an ordinary chair, and you may even wonder… why paint a chair? There is no need. But he worked on that painting for months together. You may have stopped for a single moment to look at it, and he worked for months on it because he could look at a chair.

A chair has its own spirit, its own story, its own miseries and happinesses. It has lived! It has passed through life! It has its own experiences, memories. They are all revealed in Cezanne’s painting. But do you look at your chair? No one looks at it, no one feels it.

Any object will do. This technique is just to make your eyes fresh — so fresh, alive, radiantly vital, that they can move within and you can have a look at your inner self

Make it a point to see everything as if for the first time, and sometime, suddenly, you will be surprised at what a beautiful world you have been missing.

Suddenly become aware and look at your wife as if for the first time. And it will be no wonder if you feel again the same love you felt the first time, the same surge of energy, the same attraction in its fullest. But look as if for the first time. What will happen? You will regain your eyesight. You are blind. Just now, as you are, you are blind. And this blindness is more fatal than physical blindness, because you have eyes and still you cannot look.

Jesus says many times, “Those who have eyes, let them see. Those who have ears, let them hear.” It seems that he was talking to blind men or to deaf men. But he goes on repeating it What was he – a superintendent in some institute for the blind ? He goes on repeating, “If you have eyes, look.” He must be talking with ordinary men who have eyes. But why this insistence on, “If you have eyes, look”? He is talking about the eyes which this technique can give you.

Look at everything you pass as if for the first time. Make it a continuous attitude. Touch everything as if for the first time. What will happen? If you can do this, you will be freed from your past. The burden, the depth, the dirtiness, the accumulated experiences – you will be freed from them.

Every moment, move from the past. Do not allow it to enter within you; do not allow it to be carried — leave it. Look at everything as if for the first time. This is a great technique to help you to be freed from the past. Then you are constantly in the present, and by and by you will have an affinity with the present. Then everything will be new. Then you will be able to understand Heraclitus’ saying that you cannot step twice in the same river. You cannot see a person twice – the same person — because nothing is static. Everything is river-like, flowing and flowing and flowing. If you are freed from the past and you have a look which can see the present, you will enter the existence. And this entry will be double: you will enter into everything, into its spirit, and you will enter into yourself also because the present is the door. All meditations in one way or the other try to get you to live in the present.
So this technique is one of the most beautiful techniques — and easy. You can try it, and without any danger.

If you are looking afresh even when passing through the same street again, it is a new street. Meeting the same friend as if he is a stranger, looking at your wife as you looked for the first time when she was a stranger, can you really say that he or she is not still a stranger? You may have lived for twenty years or thirty years or forty years with your wife, but can you say that you are acquainted with her? She is still a stranger: you are two strangers living together. You know the outer habits of each other, the outer reactions, but the inner core of the being is unknown, untouched. Look freshly again, as if for the first time, and you will see the same stranger. Nothing, nothing, has become old; everything is new. This will give a freshness to your look. Your eyes will become innocent. Those innocent eyes can see. Those innocent eyes can enter into the inner world.

Osho - Divine 🌍🧿

03/08/2025

Nanak, The Singer – Osho
It was a dark moonless night; the clouds were heavy with rain because it was the monsoon season. Suddenly thunder sounded and lightning flashed as a few rain drops started to fall. The village was asleep. Only Nanak was awake and the echo of his song filled the air.

Nanak’s mother was worried because the night was more than half over and the lamp in his room was still burning. She could hear his voice as he sang. She could restrain herself no longer and knocked at his door, “Go to sleep now, my son. Soon it will be dawn.” Nanak became silent. From the darkness sounded the call of the sparrow hawk. “Piyu, piyu, piyu!” it called.

“Listen mother!” Nanak called out. ”The sparrow hawk is calling to his beloved; how can I be silent, because I am competing with him? I will call my beloved as long as he calls his – even longer, because his beloved is nearby, perhaps in the next tree! My beloved is so far away. I will have to sing for lives upon lives before my voice reaches him.” Nanak resumed his song.

Nanak attained God by singing to him; Nanak’s quest is very unusual – his path was decorated with songs. The first thing to be realized is that Nanak practiced no austerities or meditation or yoga; he only sang, and singing, he arrived. He sang with all his heart and soul, so much so that his singing became meditation; his singing became his purification and his yoga.

Whenever a person performs any act with all his heart and soul, that act becomes the path. Endless meditation, if halfhearted, will take you nowhere; whereas just singing a simple song with all your being merged in it, or dance a dance with the same total absorption and you will reach God. The question is not what you do, but how much of yourself you involved in the act.

Nanak’s path to supreme realization, to godliness is scattered with song and flowers. Whatever he has said was said in verse. His path was full of melody and soft, filled with the flavor of ambrosia.
Kabir says: “My enchanted mind was so intoxicated that it drained the filled cup without caring to measure the quantity.” So it was with Nanak: he drank without caring how much he drank; then he sang, and sang, and sang. And his songs are not those of an ordinary singer. They have sprung from within one who had known. There is the ring of truth, the reflection of God within them.
Now another thing about the japuji. The moonless night described at the beginning was an incident from Nanak’s life when he was about sixteen or seventeen years of age. When the Japuji was conceived, Nanak was thirty years, six months and fifteen days old. The first incident refers to the days when he was still a seeker in quest of the beloved. The call to the beloved, the refrain, “Piyu, Piyu, Piyu …” was still the sparrow hawk calling; he had not yet met the beloved.
The Japuji was his first proclamation after the union with the beloved. The sparrowhawk had found his beloved; the call of “Piyu, Piyu,” was now over. The Japuji are the very first words uttered by Nanak after self-realization; therefore they hold a very special place in the sayings of Nanak. They are the latest news brought back from the kingdom of heaven.
The incident preceding the birth of the Japuji needs to be understood also. Nanak sat on the bank of the river in total darkness with his friend and follower, Mardana. Suddenly, without saying a word, he removed his clothes and walked into the river. Mardana called after him, “Where are you going? The night is so dark and cold!” Nanak went further and further; he plunged into the depths of the river. Mardana waited, thinking he would be out soon, but Nanak did not return.
Mardana waited for five minutes; when ten minutes had passed he became anxious. Where could he be? There was no sign of him. Mardana began to run along the shore calling to him, “Where are you? Answer me! Where are you?” He felt he heard a voice saying, “Be patient, be patient!” but there was no sign of Nanak.
Mardana ran back to the village and woke up everyone. It was the middle of the night, but a crowd collected at the riverside because everyone in the village loved Nanak. They all had some sense, a glimpse, of what Nanak was going to be. They had felt the fragrance of his presence, just as the bud gives off its fragrance before the flower has opened. All the village wept. They ran back and forth the whole length of the river bank but to no avail.
Three days passed. By now it was certain that Nanak had drowned. The people imagined that his body must have been carried away by the swift current and perhaps eaten by wild animals.
The village was drowned in sorrow. Though everyone thought him dead, on the third night Nanak appeared from the river. The first words he spoke became the Japuji.
So goes the story – and a story means that which is true and yet not true. It is true because it gives the essential truth; it is false in the sense that it is only symbolic. And it is evident that the more profound the subject matter, the greater the need for symbols.
When Nanak disappeared in the river, the story goes that he stood before the gate of God. He experienced God. There before his eyes stood the beloved he pined for, for whom he sang night and day. He who had become the thirst of his every heartbeat stood revealed before Nanak! All his desires were fulfilled. Then God spoke to him, “Now go back and give unto others what I have given unto you.” The Japuji is Nanak’s first offering after he returned from God.

Now, this is a story; what it symbolizes must be understood. First, unless you lose yourself completely, until you die, you cannot hope to meet God. Whether you lose yourself in a river or on a mountaintop is of little consequence; but you must die. Your annihilation becomes his being. As long as you are, he cannot be. You are the obstacle, the wall that separates you. This is the symbolic meaning of drowning in the river.

You too will have to lose yourself; you too will have to drown. Death is only completed after three days, because the ego does not give up easily. The three days in Nanak’s story represent the time required for his ego to dissolve completely. Since the people could only see the ego and not the soul, they thought Nanak was dead.

Whenever a person becomes a sannyasin and sets out on the quest for God, the family members understand and give him up for dead. Now he is no longer the same person; the old links are broken, the past is no more, and the new has dawned. Between the old and the new is a vast gap; hence this symbol of three days before Nanak’s reappearance.

The one who is lost invariably returns, but he returns as new. He who treads the path most certainly returns. While he was on the path he was thirsty, but when he returns he is a benefactor; he has left a beggar, he returns a king. Whoever follows the path carries his begging bowl; when he comes back he possesses infinite treasures.

The Japuji is the first gift from Nanak to the world.

To appear before God, to attain the beloved, are purely symbolic terms and not to be taken literally. There is no God sitting somewhere on high before whom you appear. But to speak of it, how else can it be expressed? When the ego is eradicated, when you disappear, whatever is before your eyes is God himself. God is not a person – God is an energy beyond form.

To stand before this formless energy means to see Him wherever you look, whatever you see. When the eyes open, everything is He. It only requires that you should cease to be and that your eyes be opened. Ego is like the mote in your eye; the minute it is removed, God stands revealed before you. And no sooner does God manifest, than you also become God, because there is nothing besides Him.

Nanak returned, but the Nanak who returned was also God Himself. Then each word uttered became so invaluable as to be beyond price, each word equal to the words of the Vedas.

-Osho

Excerpt from The True Name, Vol. 1, Discourse #1

01/08/2025

The river has become the ocean

You said enlightenment is individual, but does individuality remain after enlightenment?
No. Individuality does not remain after enlightenment, but enlightenment is individual. You will have to understand it. A river falls into the ocean. When it has fallen the river has disappeared – there is no individuality of that river left, but only an individual river falls into the ocean. You fall into the ocean of enlightenment as an individual: you cannot take your wife with you or your friend with you – there is no way. You go alone. Nobody can take anybody.
How can you take anybody? When you meditate you meditate alone. The moment you close the eyes and you become silent, everybody has disappeared – the wife, the friend, the children. The nearest are also no longer near; the closest are farthest now. In your deep silence, inner collectedness, you alone exist. This aloneness will fall into the ocean.
So, enlightenment is individual. Of course, after enlightenment individuality disappears; there is no individuality. So remember this: you cannot go en masse; you cannot go as an organization; you cannot go as a sect. You cannot say, “Come on all Christians,” or “Come on all Hindus. I am going to enlightenment and I will take all the Hindus with me.” Nobody can take anybody else. It is absolutely alone. And that’s the beauty of it, the purity of it. In your absolute aloneness you fall into the oceanic nirvana. Just a moment before, you were a river; just a moment before, you were an individual – the very peak of individuality, a Buddha – and just a moment afterwards nothing exists. You are no longer a river; you have become the ocean. Now you cannot even say, “I am.” The ocean is; the river has disappeared.
You can say it in two ways: that the river has disappeared – one way, the Buddhist way; or you can say the river has become the ocean – another way, the Vedanta way. But both are the same. The river has become the ocean,” or, “The river has disappeared; only the ocean is,” are only ways of saying the same thing.

Osho, Yoga: The Alpha and the Omega, Vol 5, Ch 2, Q 3

Tarot Reader, Healer & Spiritual Mystic

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