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Chapter 13: The Awakening of Kundalini Energy

Ego should not exist in any state of the medium in relationship to you. So the real guru is one who does not become a guru. The definition of a sadguru, a perfect master, is one who does not become a guru. This means that all who call themselves guru do not have the qualification to be a guru. There is no greater disqualification than a claim of guru-ship: that shows the presence of ego in such a person, and that is dangerous.

If a person suddenly reaches a state of void, where ego has completely disappeared, he can become a medium. Then shaktipat can happen near him, in his presence, and there is no possibility of danger. There is no danger to you or to the medium through which the energy is flowing.

And yet basically I am in favor of grace. When the ego has died and the person is no longer an individual, when these conditions are fulfilled, shaktipat almost becomes grace.

If the individual is not self-conscious of this state, then shaktipat is very near to grace. Then just being near him can trigger the experience. This person may appear to you as a person, but in actuality he has become one with the whole. It would be better to say that he has become the hand of existence extended towards you. He is close to you. Now such a man is wholly instrumental. If that person speaks in the first person in such a state of consciousness we tend to misunderstand him. When such a person says “I,” he means the supreme self - but it is difficult for us to understand his language.

That is why Krishna can say to Arjuna, “Leave all else and surrender unto me.” For thousands of years we have been pondering on what sort of a person this is who says, “Surrender unto me.” His statement seems to confirm the presence of an ego. But this man could say it this way simply because he is no longer an ego. Now his “I” is the outstretched hand of someone, and it is that someone who is behind him saying, “Surrender unto me - the only one.” These words, the only one, are priceless. Krishna says, “Surrender unto me, the only one.” The “I” is never the only one - it is many. Krishna is speaking from a place where the “I” is the only one, and this is not the language of the ego.

But we understand only the language of the ego; therefore, we feel that Krishna has made an egoistic statement by telling Arjuna to surrender to him. But this is a mistake. We always have two ways of looking at things: one is through our own point of view, from where we are invariably deluded, and the other is from the point of view of the divine, from where there is no question of delusion. So the happening can take place through a person like Krishna, in whose person individual ego plays no part.

Both happenings, shaktipat and grace, are very contrary at the periphery; both are very close to one another at the center. I am in favor of that space where it is difficult to distinguish between shaktipat and grace. That alone is useful; that alone is valuable.

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