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CHAPTER 1. THE DARKNESS INSIDE The third thing – before we went the sutras – is that, religion is a great revolution. Whatsoever you have learned in the name of religion has almost nothing to do with religion really. Therefore, Shiva’s Sutras will surely startle you. You will be scared, frightened too because your religions will be shaken up. Your temples, your mosques, your churches will simply collapse if you understood these sutras. Don’t make any effort to save them because even if they are saved, you won’t get anything out of them. You breathe in these places and yet you are as good as dead. The temples are very festively decorated but there is not a ray of festivity in your life. There is plenty of light in your temples, but it doesn’t eradicate the darkness from your life. So don’t be afraid of these sutras, although they are sure to put you in difficulty. Because Shiva is not some kind of a priest. A priest’s language always seems satisfactory to you. The priest is basically interested in exploiting you, not in transforming you. His interest lies in keeping you as you are. His business is to see that you remain as you are – sick, diseased. I have heard. A doctor’s son returned home after completing his education. The father had never been on a vacation so he told his son, ”I want to go on a vacation for three months. In the meantime, you carry on my practice. I have spent my whole life earning money without a break. So now you look after the business for a while.” Having completed a world tour, he came back at the end of three months. He asked his son how things were going, the son replied., ”Everything is going just fine. You will be surprised, but the patients you couldn’t cure your whole life, I cured them in three months.” The father couldn’t believe his ears. He said, ”You fool! They gave us the business. I could have cured them too but then how could I have paid for your education? Those patients made it possible. I could have helped the schooling of other children as well. You ruined the whole thing!” The priest likes you to be the way you are – sickly, unhealthy. That’s what helps them run their business. Shiva is not a priest. He is a teerthankara. Shiva is an avatara. He is the seer, the paigambara. His words are like fire. Come near him only if you are ready to be burned; accept his invitation only if you are ready to disappear as you are. Because, the new will be born only when you would cease to be as you are. Not until you have turned yourself into ashes, will the new life emerge. So keeping these things in view, now try to understand each sutra. The first sutra is: THE CONSCIOUSNESS IS THE ATMAN, THE SOUL. Although conscious we all are, yet we never come to know the soul. If consciousness is indeed the soul, then we should all have the knowledge of it. We all possess consciousness, but what is really the meaning of, ”consciousness is the soul?” The first meaning is: in this world, only consciousness is yours. The word atman means: that which is your own. Regardless of how much the rest may appear to you as your own, it is alien. All of that which you otherwise claim as yours – friends, loved ones, family, wealth, fame, high position, a great empire – it is all a deception. Because one day death will snatch it all away from you. So death is the criterion for determining who is your own and who is the stranger. That which death can separate you from, know that it didn’t belong to you, and that which it can’t, was indeed your own. The Great Path 6 Osho
CHAPTER 1. THE DARKNESS INSIDE So atman means: one’s own. But the moment we think in therms of ”mine”, the other comes in. ”Mine” in itself means, ”Someone else who belongs to me.” It never occurs to you that except your own self, there is no one who can be yours. And the longer you will remain swayed by the idea that the other belongs to you, the greater will be the loss of time on your part, you will have wasted that much life. That much time you gave in for dreaming. You could have awakened in the meantime – you could have attained moksha. But all that time you only collected garbage. So this is the first sutra: you are all by yourself; that means, there is nothing by way of either relationship or possession that you can claim as yours. No one and nothing except yourself belongs to you really. This is indeed a very revolutionary sutra. It goes against the very nature of society. Because the society exists on the very premise that others are mind – the caste people are mine, the countrymen are mine. A whole array of possessive attitudes in on display: my country, my caste, my religion, my family. The society survives on the concept of ”mine”. Religion is essentially antithetical to society – it is a freedom from society, it is a freedom from the ”other”. According to religion, there is no one you can claim as ”mine” except your own self. If seen superficially this statement looks selfish. Because, if I alone am for myself then one immediately surmises this as a selfish attitude. But there is nothing selfish in it. The truth is, this feeling alone will cause the attitude of altruism and universal goodness to arise in your life. Because one who has not yet become aware of the fact that essentially only his being is his own, cannot follow altruism, When you call others as ”mine”, what do you do really? You exploit them. Your ”mine” is nothing but a part and parcel of your exploitation of them. Whosoever you identify as ”mine”, you turn that person into a slave. You convert the person into one of your possessions. You say, ”my wife, my husband, my son, my father...”, what goes on behind the backdrop of this ”my-ness”? What is the basis of your relationship made evident by calling someone as yours? You exploit the other, you take advantage of the other, you take the other for a ride. And if this is what you call as altruism then you are indeed carrying a false notion. An emperor had three sons. As he grew old he became concerned as to which of the three sons would be worthy of inheriting his kingdom. Because all three of them were equally capable and qualified, and that made the choice very difficult. One day he called his sons and said, ”Tell me about the greatest act you may have done the whole of last year.” The eldest son reported, ”Before leaving for a pilgrimage, the richest man of this city left with me his precious diamonds and jewelry worth millions of rupees without counting them or making a list of them with his signature on. He asked me to save them until his return. If I had wished I could have seized all his treasure, for the man had neither made any documents nor were there any witnesses to prove the treasure belonged to him. Since the man had not kept any count, I could have easily saved at least a few diamonds for myself. But instead, I handed him over the pouch left in tact.” The father said, ”You did right, but let me ask you this, wouldn’t you have been besieged with the feelings of guilt, shame, embarrassment if you had kept some of the diamonds for yourself?” The son replied, ”Indeed I would have.” Then the father said, ”You can’t call this an altruistic act. What you did was nothing but simply saving yourself from your own feeling of shame and guilt. What good did it do? Since saving diamonds The Great Path 7 Osho
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