Osho Om Bodhisattva Commune/School of Bodhisattva

	Listen to me! I feel that everbody can become a Buddha. And I feel it because I was also a common human being... and suddenly this explosion, then suddenly this light, then suddenly this meditativeness blossomed. You can also become a Buddha, it is your birthright.





	When you recognize Buddhahood in someone else, deep down you have recognized your own Buddhahood in the future. To recognize a Buddha in the present is to recognize your own future, your own future possibility, your own destiny.





	...Buddhahood is your nature. If you are sensitive enough, you can become aware of it through any sense: through touch, through taste, through the eyes, through the ears. Because it is not outside of you. It is only a question of deep concentration; then any sense that is predominant in you, will become the revelation.





	My effort is to make this whole earth a Buddhafield, so wherever my sannyasins are there is a mini-Buddhafield ... Allow me to function through you and a mini- Buddhafield will be created. Slowly slowly each of my sannyasins has to become a Buddhafield, he has to carry around himself the aroma of enlightenment, of love, of prayer. He has to create a small climate that follows him wherever he goes. He has to remain in that small atmosphere of his own where he goes: it follows him like a shadow. Soon we are going to fill the whole earth with many many sannyasins and wherever a sannyasin is there is an oasis. And a single sannyasin can trigger the process, and many more souls can be ignited, can be made aflame.





	Love is the secret, the secret of all secrets, the golden key, the master key, that open all the lock of all the mysteries.





	What we are doing here is to help you see where you have stopped growing and to help you to move from there... because to stop is to die. To become dormant is to become dead... If you know how to be, that is the only way to grow. If you know how to be in this moment you are on the path of growth. You need not think about it, it comes by itself of its own accord. Just as a river finds its way to the sea without consulting any guidebook, without asking anybody on the path where the ocean is. It finds way.





	If you know how to live totally, you will also live the next moment totally. Then every moment you will become more and more total and growth will happen on its own.

School of Bodhisattvas is an existential, experiential institute. It does not give you knowledge about meditation; it gives you the experience of meditation.

There are one hundred and twelve methods of meditation; they were discovered ten thousand years ago. I have made a few new methods for the modern man, because those methods were created for a totally different kind of humanity, for simple people. The contemporary man is not simple, he is very complex. Those methods were for people who were not repressed, who were natural. In these ten thousand years religions have made everbody repressed; sexually, and other ways, they have driven humanity against its own nature.

So I have created new methods which are cathartic, so that you can throw out all repressions, all garbage out of your being, and can become clean, a tabula rasa, then those one hundred and twelve methods--any one method that appeals to you will be enough to transform your being.

Gautam the Buddha has divided the enlightened persons into two categories. The first category he calls the arhats and the second bodhisattvas. The arhats and the bodhisattvas both are enlightened; there is no difference between their experiences, but the arhata is not a Master and the bodhisattva is a Master. The arhata has attained to the same truth but he is incapable of teaching it, because teaching is a totally different art...

In Buddhism there are two schools: Hinayana and Mahayana. Hinayana belongs to the world of the arhatas. Hinyana means a small boat, so small that only you can go to the farther shore; you cannot accept anybody else, otherwise not only he will be drowned, you will be drowned with him. The boat is so small . . .

Mahayana means a big ship; that is the way of the bodhisattva. He goes on inviting people; he creates a Noah's Ark and he goes on inviting all kinds of people to become part of his commune, his sangha, because the ship is going to leave soon. He collects thousands of people and then moves towards the farther shore. He is the great Master.

-- Osho

To become a buddha itself is one thing. The thing happens so suddenly: one moment before you were not a buddha, and one moment afterwards you are a Buddha, It happens so suddenly --- when it happens in yourself then there is no space in which to study it. With you I can study very slowly. The more you dodge and resist, the better I can study you: what is happening, how it happens. I have to study many people, only then can it happen. A psychology cannot depend on one man because individuals are so different, so unique. I may have become a Buddha, but I am a unique person. There are at least seven types of people that exist in the world. At least seven Buddhas have to be studied very, very deeply, one belonging to each type. Only then will the psychology be possible.

The psychology of the Buddhas is a totally radical standpoint. One has to go into one's own consciousness without dividing it, without analyzing it, without judging it, without evaluating it, without condemning it, without saying anything about it. Just go into it and have a feel of it -- what exactly it is.

But when religion is alive and breathing-- that's what I mean by religiousness-- then you are possessed by it, you can not possess it. You cannot possess Buddha or Lao Tzu or Zarthustra, you cannot possess Bahauddin, Jalaluddin, Al-Hillaz Mansoor --no, that is not possible. These are people who have known the ultimate freedom, how can you possess them? They cannot fulfill your expectations, they cannot move according to you; they will have their own way. If it suits you, you have to be with them, you will not be able to force them to be with you; there is no possible way.

To be with a Buddha means a death. Life comes afterwards, but death comes first. Resurrection first is not possible; it can follow if crucifixion has happened--it comes after crucifixion. To be with a Master is to be ready to die and ready to be born a new. Religion is consolation, confirmation. Religiousness is revolution, rebellion.

Psychology can only become a real psychology when meditation becomes its foundation. The word "psychology" means the science of the soul. Modern psychology is not yet a science of the soul.

Gurdjieff was the first man in the whole history of humanity who tried. Gurdjieff was rare in this sense, because he was a pioneer into the third possibility...

The whole effort of Gurdjieff depended on a deep cooperation between Ouspensky and himself. He was to lead and Ouspensky was to formalize it, to formulate it, to give it a structure. The soul was to come from Gurdjieff and the body was to be supplied by Ouspensky, and Ouspensky betrayed him in the middle. He simply left Gurdjieff. That was always a possibility because he was such an intellectual and Gurdjieff was absolutely anti-intellectual. It was almost an impossibility that they would continue their cooperation...

Gurdjieff lived a life that was very mysterious; it was not public. His school was a hidden school. What was happening there, people were simply guessing.

'If you really followed Gurdieff then He has brought you here. What I am saying is exactly what Gurdieff was doing'.

By the dropping out of Ouspensky, the whole effort to create a psychology of the third dimension stopped.

I am again trying to work in the third dimension, and I have not taken the risk that Gurdjieff took. I am not depending on anybody; I am Gurdjieff plus Ouspensky. It is hard work to live in two different dimensions. it is very hard. But anyway, it is good because nobody can betray me and stop my work, nobody. I am continuously moving in the world of no-mind, and in the world of words and books and analysis. Gurdjieff had a division of labor; Ouspensky was working in the library and he was working in himself. I have to do both-- so that the same thing is not repeated again I have been working continuously on both levels and there is every possibility that the effort can succeed. I am studying you and you are growing, by and by.

Ouspensky talks about seven types of men. All those seven types and their growth have to be understood: what types of obstacles they create, what types of escape they try, and how their escapes and their resistances can be broken. With each type it is going to be different. Unless all seven types are known, studied deeply, from a to z, the psychology cannot be formulated. It never existed before but it can exist in the future.

The psychology of the Buddhas is a totally radical stand-point. One has to go in to one's own consciousness without dividing it, without analyzing it, without judging it, without evaluating it, without condemning it, without saying anything about it.

Meditation is cutting the very roots of problems. I repeat: the mind is the only problem, and unless you go beyond the mind, you never go beyond problems. It is strange that even today, the Western psychologists have not even pondered over the fact that the East has created so many enlightened people. None of them has bothered about the analysis of the mind... Hundreds of methods have been found which can help you to transcend the mind, and once you are beyond the mind all its problems look as if they are somebody else's problems. You attain to a state of a watcher on the hills, and all the problems are in the valleys. And they don't have any impact on you; you have gone beyond them...

What I am doing here has nothing to do with religion at all. It is a kind of religiousness; no belief, no dogma, no church. It is a love affair--you can be convinced of it...Nobody can convince anybody else about his love affair. It is far deeper than the intellect, it is simply so...The people who have gathered around me are lovers, not intellectually convinced of what I am saying but existentially convinced of what I am. It is a question not to be decided by the mind but something has to be felt...

They know perfectly well that it is not their intellects that have made them part of Buddhafield, it is their hearts. Something has started ringing in their hearts-- a bell has started ringing in their hearts.

Their hearts have felt a new release of energy, a new dance; a new melody has been heard-- not a new argument but a new melody. Their heart were asleep, now they are awake. Their hearts were like a desert, now the spring has come, now roses are flowering, bees are humming. Their inner beings are transformed. It is religiousness.