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1、Dance Your Way to GodTalks given from 28/7/76 to 20/8/76Darshan Diary24 ChaptersYear published: 1978Dance Your Way to GodChapter #1Chapter title: None28 July 1976 pm in Chuang Tzu AuditoriumArchive code: 7607285ShortTitle: DANCE01Audio: NoVideo: NoA sannyasin says: Im not sure which direction to tak
2、e - whether to go out more to people or to go inside myself more. Im not sure which is best for my growth.Osho checks his energy.Good, come back. The energy is really good.You have to do both. Choosing wont be good. These are not alternatives - whether one should go out, meet, mix with people, or sh
3、ould go in. Both are needed together. If you move towards one, you will become lopsided. So sometimes go out, mix with people, forget yourself. Then really go out.And make it part of meditation that going out is good. Balance is needed; choice is not needed. All choice is wrong, because these are ar
4、e not alternatives; they are complementaries. Together they make the whole, and together they make you holy and healthy. Together they will heal you.Osho went on to say that people who are like monks could not be whole and healthy because they were living just half lives, were rejecting life and oth
5、er people. Even if they are silent, their silence is very poor. It is the silence of beggars. It is empty. It is simply negative. It is not a fulfillment, it is not a benediction. It is not an overflowing ecstasy. They cannot dance. they cannot sing.And unless you can dance your way to god, you can
6、never reach.So this is what I would like to say to you: dance your way to god. And dance comes by balance. One cannot dance on one leg; both legs will be needed. And one cannot dance by choosing the inward or the outward, by becoming the introvert or the extrovert. Dance will need continuous coming
7、and going. It is a movement. You have to reach others. And it is helpful; it is not contrary to meditation.When you go to somebody and you are lost in the world, suddenly a need arises to be alone. It is an appetite. Then you come home and you sit alone, and now you can enjoy. Now this is not loneli
8、ness, this is aloneness. If you dont go out and you sit there, it will be loneliness,. not aloneness, and there will be no appetite. You will be bored by it. It is as if one is full and still sitting at the table and trying to eat. It will create nausea. You need a few hours in which not to eat - si
9、x, seven or eight hours fasting - then suddenly you are hungry again.So when you go into the world you become hungry for aloneness. It creates an appetite for meditation. When you are alone it creates an appetite for relationship. These are like two wings. No bird can fly with one wing, and no dance
10、r can dance with only one leg.So balance is my whole message, summum bonum. Always remember, never choose anything which is going to disrupt your balance. Do whatsoever can be done to bring more balance into your life. Whatsoever brings balance is good, healthy, and whatsoever makes you lopsided is
11、unhealthy and dangerous. So sometimes go out and enjoy it. Don t go reluctantly. Dont go because I am saying. Go in deep delight because outside god is also waiting for you in so many forms.Find, search for him there also. And when you are tired of the outside and tired of relationship, tired of peo
12、ple, come home,.close your eyes, sit alone, meditate, go in. There also, god is waiting for you as your own self. He is everywhere so there is nothing to choose. One has to be choicelessly aware. So just try balance.It will take a little time. It is very easy to choose one because then there is no p
13、roblem. It is simple arithmetic. If you choose one, you drop out of the world, you forget all relationship; you close all your doors and windows and you shut yourself in. Simple - no polarity, no challenge - but by and by you will shrink and die.Or you can choose relationship and the world, and neve
14、r come home. always being with others. If nobody is there, then in fantasy, but still with others. If nobody is there, then put on the radio or the TV, but never be alone. There are people who are alone only when they are fast asleep, and then even it is not certain that they are alone; they may be
15、dreaming of people. These are both wrong attitudes.I am neither for the world nor against it. I am neither for a monastery nor against it. Hence I have made this monastery deep in the world. We could have chosen the himalayas, but that would have been unbalanced. This noise of the railway, the aerop
16、lane and the traffic, is enriching. It gives polarity, it gives shape and sharpness. It gives tone.Anand means bliss and sahajo means spontaneous; spontaneous bliss. And sahajo is the name of one woman mystic, a great indian saint; one of the very rare woman mystics.I give you the name so that you c
17、an remember continuously that you have to be spontaneous. Live moment to moment. Dont think of the past and dont think of the future. Both are non-existential. The past is gone, the future is not yet. Only the present is.So to be in the present is the only way to be. Be responsive to the moment. If
18、somebody asks something, dont answer from your mind. Put the mind aside - because the mind can never be spontaneous, and that which cannot be spontaneous is not you. When you put the mind aside, your spontaneous being surfaces. So dont bother to be consistent; there is no need. There is no need to h
19、ave a character because character means that the past decides the present. You have been doing something in the past, now you have to be consistent with it; thats what character is.The society wants you, and everybody, to be with character, because a man of character can be manipulated very easily.
20、A man of character is predictable. A spontaneous man is unpredictable because he is basically freedom. One never knows what he is going to do next. Not even you know what is going to happen in the next moment. If you know what is going to happen in the next moment, what you are going to do, you are
21、already dead. Then that moment cannot be alive, fresh, young; you have already prepared for it. So, no preparations. Just wait for the next moment to come, and respond with your totality, whatsoever the consequence.To think about the consequence is to be worldly. And to drop thinking about consequen
22、ces is to become a sannyasin.You follow me? That will be the meaning, and it is not only going to be your name - it has to become your very being.The new sannyasin says she has been studying music since she was a child and has been giving big concerts playing the organ, but now she has some conflict
23、. She doesnt know whether to continue or not.Music is such a beautiful thing that one should never leave it - it is a sort of meditation. So rather than leaving it, go deeper into it. I will help you to go deeper into it. I can understand where the problem is. The problem is not in the music; the pr
24、oblem is in being a performer. that performance is the problem. There are a few things which cannot really be performed. If they are deep in you, you cannot do those things before others unless a very sympathetic, loving audience is available - which is not. Doing a concert before the public is like
25、 making love on the street. It is so intimate, and one feels embarrassed to bring that soft heart to such a public gaze. The deeper you go in meditation, the more the quality of your music will change. Your capacity will change; you will feel more rooted in it. So right now, meditate here, do a few
26、groups. We have a music group here also, so participate in it. And it is not a performance; it is a meditation.(to radha) And one day she has to come and play here, just whatsoever she wants, so that I can feel where she is. And playing here before me, (to sahajo) forget yourself completely. For hal
27、f an hour you just go as deep as you can so that I can feel where the block is and then things can be done.A sannyasin says he practiced the mantra I am not afraid until his fear disappeared. Then he felt very fragile and shakey: I have been crying a lot.Enjoy crying.Tears are one of the most beauti
28、ful things in the world, so enjoy them and remain fragile, because if you are fragile then you are available to god. You are soft, you are porous. You function like a sponge and god is soaked in. When you are hard, nothing enters - and we have been taught to be hard so that nothing enters. The hardn
29、ess is part of our defense. We are afraid: thats why we are hard. So when you start feeling not afraid, you become fragile.It is fear that has made people like rocks - very stiff, hard, non-vulnerable - because they are afraid that somebody may enter, somebodys love, and some tenderness may surface.
30、 They have been taught not to allow anything to enter, because if something enters, you are no more in control. You become pregnant, so you protect yourself.By and by, because of fear and continuously defending ourselves, we have shrunken. Drop the fear and you start expanding. Become fragile and yo
31、u start expanding. When there is no fear, there is nothing else but god. When there is no fear only love is left, because there are only two orientations - fear or love. If fear is there, love cannot exist. If fear is not there. Love suddenly erupts, explodes, and then you will sing out of love and
32、you will dance out of love. You will cry and you will laugh. You will be almost mad with love. And this love is unaddressed. not to anyone in particular.In fact it is not a relationship. It is a state of mind. When you are afraid, you are simply afraid. It is not that you are afraid of this man or t
33、hat woman, or this night and this darkness. You are simply afraid; all others are just excuses. When you are loving, you are simply loving. Then you love whatsoever comes on the way. So allow it and continue that meditation.Each night it will be very good. Do it just before you go to sleep. At least
34、 in the moment when you are falling asleep, if you are completely unafraid it will give a totally different quality to your sleep. And sleep is a small death, so in fact we are afraid of it. Thats why sleep is not so deep - disturbed. People go on turning from this side to that. In fact it is nothin
35、g but fear, because in sleep you are not in control. You dont know what is happening, you dont know who you are, you dont know where you are.All the control of the world that you had while you were awake is lost. Some people turn and toss, and again and again sleep is broken. When people become too
36、much afraid, insomnia is natural. When you are not afraid, insomnia disappears. You sleep so deeply - as if you had really died. And in the morning you come back from the world of death. You resurrect every morning.The Tao Group is present. A group leader says:. can a leader die in the group? I thin
37、k it would be hard for me as a participant, but its especially hard for me as a leader.No, it is the same. The problem is arising because the dying of you is not really the dying of the leader. In fact the more you are, the less you are capable of leading. The less you are, the more you are capable
38、of leading. When you completely disappear, there is only a function of leadership; you are not there.The leader is not going to die. In fact the leader will be more there when you are not. It is the ego of the leader, it is the doer, that disappears. When the doer disappears then the leader is in tr
39、emen-dous spontaneity. The leader becomes a vehicle, a vehicle of the unconscious forces of the participants. Then the leader becomes a mirror and reflects those depths which the participants cannot penetrate themselves. Then the participant is not really being led by somebody else - the participant
40、 is being led by his own unconscious forces, and the leader has just became instrumental in it.Everybody is carrying his own inner searchlight, but nobody is aware of it. The whole effort is to make the participant aware that all that hes seeking is already the case, that it is not really that he ha
41、s to solve problems; the only problem is to understand that he has not to create them. And life is not a problem. To look at it as if it is a problem is the beginning of stupidity. Life is not a problem. It is a mystery to be lived.So when the leader is not a doer, he himself becomes a mystery Sudde
42、nly he will feel that when he was there people were resisting, the participants were in a sort of resistance, because when you are there the participants feel defensive. There is a subtle underground fight between your ego and the ego of the participant. He does not want to surrender. Why should he
43、surrender? Who are you?On the surface he may try, but deep down he goes on resisting. Even if he tries, he tries reluctantly, and that dissipates much energy unnecessarily. When you see a leader who is not there at all, immediately the resistance in the participant disappears - because there is nobo
44、dy to surrender to, so now you can surrender easily. There is nobody who is going to enjoy your surrender, who will feel very enhanced in his ego by your surrender, so what is the point of resisting?In your bathroom you dont resist. In your drawing-room you dont resist. Even small things make a diff
45、erence. When you go to a psychoanalyst in his office, you resist more because it is his territory, it is his kingdom, and you have to be alert because otherwise he will simply gobble you up, he will swallow you. Thats why psychoanalysts dont like to go to the patients house - because there they will
46、 not be so powerful. It will be the patients home and they will have to fit in. When the patient comes to the psychoanalyst he has to fit, but a subtle conflict continues.So when the leader is not there, he has become a guru. That is the difference between a leader and a guru. It is a very subtle di
47、fference. If the leader is there, he is a leader. If the leader is not there, he is a guru. Then there is nobody to whom you are surrendering. He is simply symbolic. In fact you are surrendering to yourself. Via the guru you are coming to your home.So the problem is there because you think that if y
48、ou are not there, then how will you be able to lead? You need not be worried about it. Only then will you be able to lead - and the leadership will have such a beautiful quality. It will have no violence in it. Otherwise there is violence - when you look at somebody as being a participant and you ar
49、e a leader, there is violence. Then you are to interpret, you are to judge, you have to show the way. He is the ignorant one and you are the know-all; then you have the upper hand. It is you who is going to decide whether he is moving rightly or wrongly, whether he is following the right path or not. It is you who is going to evaluate. The patient is just nobody and you
