THE WAY BEYOND ANY WAY
Step by step Osho describes, the search within, the search for the essence, for what is divine within man. The essence is variously known as the self, the atman, the soul, in the ancient teachings of earlier masters.But before beginning on this search he says: ´I warn you in advance that to involve oneself in the teachings of an upanishad is like playing with fire. An upanishad cannot be understood without you also becoming transformed. ´The meaning of sarvasar, of Sarvasar Upanishad is: the quintessential essence, the most foundational of all esoteric knowledge that has ever been discovered... such is this upanishad. “ In understanding this one upanishad, doors will open to the most profound understanding known by the genius of man. Hence its name, Sarvasar: the secret of secrets, the mystery within all mysteries, the essence of essences.”
We are what we do 'Indian wisdom has not regarded man as he is, as any more than just a bundle of diseases; as man is, he is a disease. But this is not a depressing attitude towards life. This attitude is not pessimistic. As man is, he is regarded as a disease, because as long as he believes this state of disease to be his health he cannot attain to his intrinsic potential. Man has infinite possibilities. If a diamond lying among the pebbles and stones, accepts itself as an ordinary stone, then it stops the possibility of any growth; no possibility is left for any refinement, for any evolution.
If we believe that as we are is all there is, then there is no possibility to grow. Growth is possible only if we do not take what we are to be our ultimate potential. Wherever there is the possibility of growth in any aspect, we must not believe ourselves to be already perfect in that aspect. A unique thing has happened in the history of mankind. It is that the West has never considered its external conditions to be the ultimate state of perfection; hence the West has succeeded in changing these conditions to a great extent. If there was poverty, it did not accept it, if there was illness, it did not accept it, if there was just a small hut to live in, it did not accept it, it did not accept rugged and uneven roads, it did not accept a slow speed of movement.
The West did not accept the external circumstances as they existed. That is why the West has totally changed them. But the East has undertaken an even deeper experiment. The East does not accept the inner state of man as it is. An indication of this is given when it is said that as man is, he is a disease. He is worthy of transformation; he should transform himself. He can attain to his inner being, only if he changes. If he transforms, only then can he attain to the state where he can be peaceful, content and blissful.
Our anguish is the anguish of a seed. If a seed does not become a tree, the anguish is natural. And if a seed believes in remaining a seed, that it is perfect as it is, then there is no way for it to sprout. Hence the sage is explaining these five groups of diseases. We talked about three last night... now the fourth. The fourth is sattva, piety, the feeling of being 'good', and the fifth, punya, virtue. The third was desire, lust, greed. Desire means the demand for some object. A desire for money, a desire for reputation... money and reputation exist outside oneself.
There is even a more subtle desire which we do not normally understand. The sage calls it 'sattva'. A man has no desire for money, for reputation, but he wishes to be a good man - to be a saint, to be a sannyasin. This too is a desire. Although nothing will be added by it to you on the outside, yet this too is a lust - not for money but for religion. Desires are diseases. This desire: "I want to be saintly," included; even though it is concerned with the inner.'
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