Meditation center OJAS

24/07/2022

One Hundred Buddhas Meditate Osho's Dynamic Meditation at Mandala Festival on 07/23/2022 with Prembuda. The body, mind and soul are cleansed, all diseases and viruses disappear, anger turns into love, the soul into Cosmos! This is more than you can dream, believe, get.
Ojas is unique – first we meditate and after we live – easily, peacefully, richly and happily!
Everyone is a Buddha and it is natural for everyone to live healthy, well, happily!
Meditation festival in Ojas will be celebrated on August 6-7, 2022 and it’s a new opportunity to touch health and blissfulness!

12/03/2022

Utopia is the very heart of human beings
Part 1 of 2

Beloved Osho, sometimes I am blessed by this overwhelming feeling that this commune is becoming gently one body, one organism, one heartbeat. Am I dreaming? Am I once more the usual utopian? Oh, amore, please tell me it is not a dream.

Sarjano, it is a dream that is coming true, but it is a dream -- not your dream, but the dream of everybody who is here. It is impossible to find a man who is not carrying a dream of utopia, of a world which is better, more human, more beautiful, more loving; a world without conflicts, wars, discriminations, a world sensitive, compassionate, understanding. Every human being carries in some corner of his consciousness the dream, and it is not a new phenomenon. From the very beginning the dream has been present in humanity, and efforts have been made to make a reality of it. Almost all efforts have failed, not because of any intrinsic difficulty, but because of a vast world that surrounds you. Your dreams are not in tune with the vested interests of the world, and they are more powerful -- immensely powerful. The dreamer is very delicate, very fragile, just like his dream. It is a communion of dreamers. We created a dream in America, but the American establishment could not tolerate it, because the dream of human beings living in peace and love as an organic unity is against all politics, against all those who are in power. It is against all the so-called religions, because if you succeed in creating a dream here and making it a reality, who is going to bother about their heaven and hell and God? Bertrand Russell is right when he says that if people were really happy, religions would disappear. Religions have a vested interest in the misery of people. The people have to be kept miserable; otherwise, what will happen to Christianity, to Hinduism, to Judaism, and millions of priests who are living as parasites because you are miserable? In your misery you need some kind of consolation!

In the first place they make you guilty, and in the second place they ask you to go to the church to confess to the priest. The priest will fine you and will pray for you to God, that you should be forgiven -- it is such a game! And it has been going on for centuries and still man is so asleep that he does not see in what ways he is being manipulated. No child comes with any feeling of guilt and if you don't teach him guilt, he will never know about it. He will live a natural, uninhibited, beautiful life, but that will destroy the whole profession of the priests. And now the psychoanalysts have also joined in that profession; they are the latest version of the priest. Just the other day, I was reading that a patient said to the psychoanalyst, "Last night I did not dream." The psychoanalyst was saying, "Tell me about your dreams. Unless I have your dreams I cannot analyze them and I cannot help you." The psychoanalyst became very angry. He said, "You are very uncooperative. Why did you not dream? Without dreams what can I do? My whole profession, my whole expertise depends on your dreaming. Continue to dream, and unless you cooperate, I am at a loss; I cannot help you." The psychoanalyst wants you to continue dreaming. That has become his vested interest. The priest wants you to go on committing sins. The priest will be at a loss if nobody commits any sin.

In a small school, the teacher was telling the children how to go to heaven. And after one hour's continuous effort to make those small boys and girls understand, finally she asked, "Can anyone tell me, what are the requirements to go to heaven?" One small boy said, "You have to commit sin." She said, "What? How have you managed to get this idea in your mind?" He said, "Without committing sin, how is God going to forgive you? And without forgiveness, nobody can enter into paradise." The child was saying something immensely significant. The priests, the saints go on teaching: Don't sin. But they don't mean that; remember, they go on saying it because they know the human nature, that you will sin. If they were for a moment made aware that people had decided not to sin, they would be in difficulty. You would have taken their whole profession. The pope this year declared that anybody who confesses to God directly is committing a grave sin, you have to go through the right channel. Naturally, because if people start confessing to God directly, raising their hands to the sky and saying, "God, I have committed this sin, please forgive me," what will happen to the church? What will happen to the money that goes on flowing into the church because you commit sin?

A bishop was very friendly with a rabbi. They became friends because both were interested in golf. And they had decided that on Sunday after the bishop was finished with the confessionals, they would go to the golf course. The rabbi waited, but it was becoming late. So finally, he came to the church to see what was the matter. He went inside. In the Catholic church the priest sits behind a small window with a curtain. On the other side stands the man who confesses his sin, and the priest gives him the punishment: "Donate ten dollars to the church and never do such a thing again," although, deep down he wants him to do it every day. It is natural, because from where is the money going to come? The rabbi said, "It is becoming late." The bishop said, "What to do? There is still a long line waiting, but you can be of help. You just sit here, so I can wash, change my clothes, and get ready. Meanwhile, you do the confessional." The rabbi said, "But I don't know what confessional is." The bishop said, "It is very simple. You have just seen that man who r***d a woman; I have fined him ten dollars. So just five dollars, ten dollars... fine them and tell them that they will be forgiven, and not to do it again." The rabbi said, "Okay, I will try." Of course, on the other side the people were not aware that there had been a change: the bishop was no longer there and the rabbi was sitting there. And one man said, "Father, you have to forgive me, I committed r**e twice this week. The rabbi said, "Son, don't be worried. Just put thirty dollars in the donation box." The man said, "But last time when I committed r**e, you asked only for ten dollars. Is the rate going higher?" The rabbi said, "Don't be worried my son, ten dollars are in advance. You can commit another r**e."


Excerpt from: Osho. The Invitation Chapter #1; Chapter title: Throw the bucket and draw the water;21 August 1987

13/02/2022

You cannot have enlightenment Part 2 of 2

Beloved Osho, Shunryo Zuzuki, one of the first Zen masters to live and teach in the West, was once asked why he never spoke much about satori, enlightenment. The master laughed and answered, "The reason I do not talk about satori is because I never had it". Could you please comment.

(...)

So remember these steps: first, the false must disappear for the real to be, and then the real has to disappear into the ultimately real. People are living so far away from their ultimate home -- they are not even real, what to say about the ultimate? For it, they have to first move away from the ego. They have to experience in meditation their own center. But this is not the end. Meditation is only a beginning of the journey. In the end, the seeker is dissolved in the sought, the knower in the known, the experiencer in the experience. Who is going to have satori? You are absent; you are non-existent when enlightenment explodes. Your absence is an absolute necessity for enlightenment to happen.

Suzuki is absolutely right: "The reason I do not talk about satori is because I have never had it." I am absolutely certain that those who heard him are bound to have thought that he had had no experience of satori. That is simply the meaning of what he is saying. Unless there was somebody who had experienced egolessness, and finally selflessness, Suzuki was without fail, bound to be misunderstood. But he was a man of immense daring, of great courage, to introduce Zen to the West. Not many people were impressed. Many certainly entertained Suzuki's statements, his anecdotes from the annals of Zen; they thought them strange jokes. But there were a few who understood not what the man was saying, but the man himself. He turned a few people on; he has the same distinction as Bodhidharma who planted the seeds of Zen in China.

Suzuki can be compared to Bodhidharma. He planted the seeds in the West, and Zen became, in the Western climate and mind, a new fashion. Suzuki was very much disturbed by it. He was not introducing a new fashion, he was introducing a new revolution and a new style of being. But the West understands things only in that way -- every two or three years a new fashion is needed; people become bored with the old. And Suzuki was received with joy, because he had brought something which no Christian or Jew was even able to comprehend. He attracted many people of the new generation; a few of them remained true to the master to the very end. Many traveled to Japan just because of Suzuki. Hundreds of Zen classics were translated in Western languages because of Suzuki. Now it is possible to talk about Zen and still be understood, and the whole credit goes to a single man, Shunryo Suzuki. It has never to be forgotten that words don't exist without context. If you forget the context, whatever you will understand is going to be wrong. If you understand the context, it is impossible to misunderstand.

Berkowitz was crossing Washington Avenue on Miami Beach when he was hit by a passing auto. Several passersby picked him up and laid him down on a bench. A kindly, silver-haired lady approached the injured man and asked, "Are you comfortable?" "Ehhh! I make a living," sighed Berkowitz. In the Jewish context he could not understand the word `comfortable' in any other sense than in the sense of making a good living. He said, "Yes." He has the accident, but he cannot understand the word `comfortable' in the present context of accident. Perhaps he may be dying, perhaps he is badly hurt, but his context remains as his old mind which thinks only of money, earning. This has to be remembered while you are studying Zen -- the differences of context.

It is said: To arrive at the truth, the German adds, the Frenchman subtracts, and the Englishman changes the subject!

I have heard... You can always tell a man's nationality by introducing him to a beautiful woman. An Englishman shakes her hand, a Frenchman kisses her hand, an American asks her for a date, and a Russian wires Moscow for instructions!


Excerpt from: Osho. The Invitation Chapter #2; Chapter title: Get out! Get out from your blankets!, 21 August 1987

12/02/2022

You cannot have enlightenment Part 1 of 2

Beloved Osho, Shunryo Zuzuki, one of the first Zen masters to live and teach in the West, was once asked why he never spoke much about satori, enlightenment. The master laughed and answered, "The reason I do not talk about satori is because I never had it". Could you please comment.

David Hey, Zen in the West is in a very strange context. The master you are talking about, Shunryo Suzuki, must have felt immense difficulty to express himself, because Zen has a language of its own. It has a climate different from any other climate that exists on the earth. To bring Zen to any country is a difficult task. One has to be ready to be misunderstood. Suzuki's statement seems to be clear, and anybody who will read it will not have any difficulty to understand it. But whatever he will understand will be wrong.

The master was asked, "Why don't you speak about satori?" -- the Japanese word for enlightenment. And he answered the way a Zen master should answer knowing perfectly well he could not be understood, he is bound to be misunderstood. He said, "The reason I do not talk about satori is because I have never had it."

The statement is clear; linguistically there is no problem, there is nothing to be understood in it. Suzuki is saying, "I have never talked about it because I have never had it." Now I will have to give you the whole background, the climate in which the meaning of the same sentence turns into exactly its opposite as you understand it.

Zen has an absolute certainty that no one can have satori or enlightenment; you can have things. You can have money, you can have power, you can have the whole world, but you cannot have enlightenment. Enlightenment is not a thing; it is not possible to possess it. Those who say they have it, don't have it -- they don't even understand the ABC of it. One becomes enlightened -- that's what Suzuki is saying. There is no distinction between I and enlightenment, so how can I have it? The I disappears completely into enlightenment just like a dewdrop disappearing in the ocean. Can the dewdrop say, "I have the ocean"? The dewdrop is the ocean -- there is no question of having it. This is the first thing to be clearly understood.

Suzuki was an enlightened master; that's why he denied it. If he were not enlightened, but was only a scholar, learned about Zen, he might have felt very embarrassed to deny it. He might rather have lied, and nobody would have been able to detect his lie. He could have said, "I have it, but the experience is inexpressible; it was so simple, that's why I never talk about it." But the man really had it. To really have it means you can't have it; you disappear. As long as you are, there is no enlightenment. The moment there is enlightenment, you are not. You disappear just like darkness disappears when there is light. Darkness cannot possess light; you cannot possess enlightenment.

I don't think, David, that the statement of Suzuki would have been understood by the people who asked the question and who received the right answer. It needs a totally different context to understand. The Western education is so much of a nourishment to the ego... in fact the Western psychology supports the idea that a person should have a very clear ego -- powerful, aggressive, ambitious; otherwise, one cannot survive in the struggle of existence. To survive, first you have to be, and you have to be not only defensive, because the right way of defense is to offend, to attack... Before anybody else attacks you, you should attack. You should be first, not the second, because to be defensive is already losing the battle.

And because of the Western psychology, the whole educational system supports the idea that a man becomes mature as he attains a more and more crystallized ego. This goes against the experience of all the buddhas, of all the awakened ones. And none of these psychologists or educationalists have any glimpse of what awakening is, of what enlightenment is. Those who have become enlightened are agreed, without any exception, on the point that the ego has to disappear. It is false, it is created by society; it is not your original face, it is not you. The false must disappear for the real to be.


Excerpt from: Osho. The Invitation Chapter #2; Chapter title: Get out! Get out from your blankets!, 21 August 1987

04/02/2022

04/02/2022

Your world is your projection Part 3 of 3

Beloved Osho, each time I see you, I am shocked by your beauty. You've got to be the most gorgeous being that has ever happened. Osho, in what way you experience your own beauty?

So, Jalada, it is perfect for you to see beauty in me, but it is part of your own seeing, it has nothing to do with me. I am just a victim! Today I am beautiful, tomorrow if you are angry at me, then too remember. If you see that this is the antichrist, remember, it is your own idea. It reminds me that there have been found a few inscriptions contemporary to Jesus' life, which describe him as the ugliest man possible. Not only was he ugly, he was also a hunchback. And his followers have described him as one of the most beautiful men. Christians never even raised the question: What about those inscriptions? But fortunately, I am no one, neither Christian nor Hindu nor Buddhist, so I can see from a distance. My feeling is that both descriptions may be right. It looks absurd -- how can both descriptions be right about one man? They are not descriptions of Jesus, they are descriptions of the people who were describing him. Those who loved him, because of their love they created a beautiful personality. Those who hated him, out of their hate have created an ugly man. And they were not satisfied even with that -- they had to make him a hunchback. They had to reduce his height to four feet six inches; they had to make him a pygmy. This has to be understood deeply, because then you don't create the illusion and make it objective. You should always remember that whatever you see in the world is your own projection. Yes, there is a state when you are beyond mind and all projections have dropped. Then you see the world as it is. It is just unimaginably beautiful, but that beauty is a totally different kind of beauty, it is not your projection.

The moment you go beyond your mind, you suddenly become a mirror -- then you reflect reality. Within the mind you project reality; you don't reflect. Being with me, meditating for years, something must be getting out of the mind, beyond the mind. And you will be absolutely certain that some transcendence is happening when if not only in me but in everybody you start seeing the beautiful, the authentic, the sincere -- even in those who are not beautiful, who are not sincere, who are not truthful. It doesn't matter; their actions don't constitute their being. Their being is far bigger than their small, tiny, actions. It is a good indication: you love me. Naturally, you can see something beautiful, but trust in it only when you start seeing that beauty everywhere, when the whole of existence becomes beauty. The ancient seers of India have described existence in two ways. One way they have called satyam, shivam, sundram. Satyam means truth, shivam means good, sundram means beautiful. This is one expression of the ultimate experience. Another trinity by a few other seers has one thing certainly in common -- satya, the truth. Satchitanand: sat means the truth, chit means consciousness, anand means blissfulness.

Both are right; it is their choice. They could not avoid one thing: truth. If they had a poetic approach, then the good and the beautiful were naturally experienced. If they were of a different disposition, more of a mystic than of a poet, then consciousness and blissfulness became part of their trinity. It is because of these statements that I say religions born outside of India are very childish. Just see these trinities and compare them with the Christian trinity: God the father, God the son, and the holy ghost. It is not even comparable to satchitanand: truth, consciousness, bliss or to satyam, shivam, sundram: truth, good, beauty. These seem to be experiences. God, the son and the holy ghost... I don't think anybody has ever experienced them. And the experience would be more like a nightmare! But it all depends on you. Just as your dreams are yours and show something about your mind, so are your ideas while you are awake. They show something about you, and this is to be remembered by every seeker. This is a turning point. We are easily objective but our reality is subjective. We see things there which are our own projections. A poet looks around the trees in a different way. He sees many greens, not one green. His sensitivity is so deep that he can make very subtle distinctions in the green of one tree and the green of another tree. You ordinarily simply see that the trees are green, but not even two leaves are exactly the same green. It needs a very sensitive, artistic, poetic, approach -- it depends on you; you live in your own world.

J. Krishnamurti used to say, "You are the world." Once this is understood tremendous changes are possible. You will not throw tantrums at others. You will become more centered, you will become more subjective and introvert. Your world will start losing objects; it will become more of a subjectivity -- and that is your truth. Once you are centered in your being, beyond mind, then you can see the world as it is. Only very few people have seen the world as it is. Everybody sees it as his mood, his emotion, as his idea suggests to him. Jalada, it has to be remembered continuously, that whatever you see, it is your own projection. Unless you start seeing the same everywhere -- in the friend and in the foe -- then your experience has entered into a new realm.

Irving Levensky, a leading dress manufacturer, decided to go on an African safari. After spending six weeks in darkest Africa, he returned to Seventh Avenue. Everyone who worked in his show room gasped when he walked in the door. Irving, who was six feet tall when he left New York, was now little higher than two feet. His employees all looked at him and asked, "Mr. Levensky, what happened?" He replied, "Never, but never, under any circumstances, call a witch doctor a schmuck!"

It is better not to call anything to anybody -- just remain centered in yourself. Look at the world and drop judgments, and you will have such a pure atmosphere around you -- no appreciation, no condemnation, just a pure watchfulness. This watchfulness, I call meditation.



Excerpt from: Osho. The Invitation Chapter #1; Chapter title: Throw the bucket and draw the water, 21 August 1987

29/01/2022

Your world is your projection Part 2 of 3

Beloved Osho, each time I see you, I am shocked by your beauty. You've got to be the most gorgeous being that has ever happened. Osho, in what way you experience your own beauty?

There are people who see me as the antichrist. The American government, in conspiracy with fundamentalist Christians, destroyed the commune in America. And now they have raised a memorial in Wasco County where the commune was -- a marble memorial, a memorial saying that they succeeded in getting rid of the antichrist. It all depends on you what you see. It always refers to you.

Two small children were standing inside an art gallery because it was raining and they could not find any other shelter. So they entered the gallery. Standing there soaked with water, dripping, one boy looked at a Picasso painting and he said, "My God, we should get away from here! If they catch us they will say we have done it. Some idiot has spoiled everything. We have not touched it, but we are in a position we will not be able to defend."

It is said, that once Picasso's car was stolen. He reported it to the police station, and the people knew him. They said, "It is very sad and sorry. Do you have some details and a description -- number plate, what kind of car?" He said, "I never looked at the number plate, but I can draw a sketch." So he drew a sketch of his car and the police searched hard. And finally, they caught one horse, one washing machine and the Eiffel Tower! The Picasso sketch gave them all these ideas -- and it was a sketch of a car! Picasso's way of thinking, way of looking at things, was strange and crazy. He was a great genius, but a little outlandish.

A very rich woman wanted him to make her portrait. He said, "I don't generally do that kind of painting because my fee is so much. Secondly, nobody seems to be satisfied when the portrait is finished. It will be almost one million dollars. If you are ready to pay I can do the portrait." The woman said, "One million or two million, it doesn't matter, but I want a portrait by you." So he made the portrait. It took many sittings and the woman became more and more puzzled as she saw the portrait coming up. When the portrait was complete she said, "Only one question, I want to know where my nose is. Everything is okay, but at least I should know where my nose is. From there I can figure out the eyes, the mouth, my ears - - that can be the center for finding myself." Picasso said, "I told you in the very beginning...! Now it is a trouble to find the nose -- who knows where your nose is! I have painted it, that is true, but in so many sittings I can't remember exactly where I have put it. You take it home and contemplate; perhaps you may find it. It is there, that much is certain. It is there, this much I can guarantee because I remember I have painted your nose. But don't harass me! You are paying money for the portrait not for these questions. If you had told me before that you would ask questions I would have refused, because who takes care where your nose is, and in what way does it matter? Somewhere it must be in the portrait. If somebody asks you, you can say, `Just look, you will find it.' Just one thing: if you or somebody else finds it, inform me." Picasso became one of the great painters. But all his paintings are, to say the least, insane. He himself was insane; he was pouring his insanity into colors on the canvas -- it was his projection. He was a genius. He could manage to paint, and paint in many original ways. Naturally, if you cannot find the nose, the portrait is original. What more originality can you expect? He has worked hard but his way of seeing....

I had a professor in my university... I used to listen to him with closed eyes. Finally, he could not resist the temptation. He said, "What is the matter with you? Whenever I talk to you, you close your eyes." I said, "To talk with you and to see your eyes -- one going this way, one going that way -- makes me dizzy. Sometimes I look to whom you are talking, because you never look at me." Those eyes were such that when he was talking to you one thing was certain, he would not be looking at you. That's the only way he could look at you: when he was looking somewhere else. I said, "Either you get your eyes fixed or please forgive me. I want to listen to what you are saying; I don't want to get dizzy."


The way you see the world, the way you see people, the way you see trees... all depends on you. You live in a world of your own creation. There are as many worlds as there are people because everyone is living in his own world. No two persons agree about anything. Somebody thinks a woman beautiful, and others laugh at the very idea: "If this woman is beautiful then... finished! Then what can be called ugly?"


Excerpt from: Osho. The Invitation Chapter #1; Chapter title: Throw the bucket and draw the water, 21 August 1987

22/01/2022

Your world is your projection Part 1 of 3

Beloved Osho, each time I see you, I am shocked by your beauty. You've got to be the most gorgeous being that has ever happened. Osho, in what way you experience your own beauty?

Jalada, there is no way to experience your own beauty. All knowledge needs a certain distance between the knower and the known. If the beauty is physical then there are ways to know it -- you can see yourself in a mirror. But if the beauty is coming out of your silence, out of your peace, out of your inner splendor -- it may radiate from your physical being but it does not belong to your physical body, it is not physical -- then there is no way to know it yourself, because it is not reflected in a mirror. You can experience it. The most important thing to remember is that the beauty that you have seen in me is not my own, it is yours too -- it is everyone's. The bodies may be different, but the inner fire is the same. And when that fire starts radiating from your body, it creates a certain grace, a certain beauty. It is no one's monopoly. It is everybody's intrinsic potentiality. If you can see my beauty, that's an indication of seeing your own beauty, because I am nothing but a mirror to you. But it often happens... looking in the mirror you may see a beautiful face, and if you are asleep or drunk or half-asleep, half-awake, you may think the mirror is very beautiful. But the mirror is just a mirror; it is only reflecting you.

One drunkard was torturing his wife by continually coming home late. Every night it was a fight. Finally, the wife gave up and she told the man, "You keep the key. Unlock the door from the outside and come in silently. Don't disturb my sleep, and don't create any nuisance so that the neighbors are disturbed. Just come and go to sleep." The drunkard was very happy. That day he drank as much as he wanted; now there was no question of any problem arising out of it. Then he came home. He tried to be as silent as possible -- opened the door, went into the bathroom to change his clothes, looked into the mirror and said, "My God." All his face was scratched. Blood was oozing, because he had been in a fight in the pub. He said, "Right now I have managed perfectly silently, but in the morning the wife is going to discover these scratches and this blood, and that will bring the whole problem again -- the same fight. Somehow I have to hide the scratches; I should at least put some ointment on them." He looked all around. He could not find anything except his wife's lipstick. He thought it looked like an ointment, and it was very helpful because it covered the scratches, the blood. He was very happy at his success, went to his bed, and there was no quarrel, no fight. It was one of the most beautiful nights of his life! But in the morning, the wife shouted from the bathroom, "Are you mad or what? You have destroyed my lipstick. Not only that, why have you been painting the mirror?" He was, poor fellow, trying to put the ointment on his face, but his face was in the mirror. So in the mirror wherever there were scratches or blood on his face, he did a great job of painting -- the lipstick was finished and the mirror was spoiled. He could not believe how it could have happened. He said, "I did not want to disturb you so I tried some ointment, and only this thing looked like ointment. I don't know what happened to me, why I have put it on the mirror. I was putting it on my own face!"

In life, what you see shows much about you, not about what you are seeing. The same sunset looks beautiful to one person, and to another, sad. And to another it doesn't matter; he remains indifferent. The sunset is the same. It looks beautiful to the person who is capable of being in tune with it, who is capable of being silent and a mirror to reflect it into his own being; who can drink out of it, its colors, its radiance, its splendor. The same sunset looks sad not beautiful to somebody else because he is sad; he projects his sadness onto it. And the third person lives in a way which can be called the way of indifference. He never looks at the sunset or the moon or the trees or the flowers or people. He has eyes but he never uses them. He is in such a rush, in such a hurry to reach somewhere he knows not where... just a tension, a constant running after shadows. He does not have time to waste to look at a stupid sunset. It all depends on you. If you see the beautiful in me, something beautiful has arisen in you.

Two men were riding on a train for the first time in their lives. One of them had a bunch of bananas. He offered one to his friend and began to peel one for himself. Just then the train entered a tunnel. "Have you tasted your banana yet?" asked the first man, very alarmed. "No, I haven't," replied his friend. "Well, for heaven's sake, don't," said the first man, "I took one bite and went blind."

A man of silence finds this whole world is full of silence. Even the sounds only deepen the silence. And a man full of noise never becomes aware of the immense silences in the night. It all depends on you. Your world is nothing but you, projected. It is a good indication that you feel beauty in me -- don't stop there. It is not an objective experience; something beautiful is growing in you. Notice it, and a day will come you will see everybody beautiful around you, everything beautiful around you. Only be satisfied when you cannot find anything which is not beautiful. When you have become capable of looking at the beauty of everything that exists and lives, you have reached to a flowering of your own being. Your question can be looked at very easily from a different point.


Excerpt from: Osho. The Invitation Chapter #1; Chapter title: Throw the bucket and draw the water, 21 August 1987