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OSHO Online Library   »   The Books   »   Zen: The Diamond Thunderbolt
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Chapter 9: Compassion, Never Condemnation

You have to understand first the meaning of Bhagavat. You have called me Bhagwan. The word Bhagwan comes from Bhagavat. Bhagavat means the blessed one, the blissful one; and when somebody reaches to this blissfulness, the pure quality of being Bhagavat takes a form. That form we have called, in the East, Bhagwan. It has nothing to do with God. Anybody who has translated Bhagwan as God is absolutely wrong. Bhagwan is concerned with Bhagavat - the infinite consciousness.

When you open up to the ultimate, immediately it pours into you. You are no more an ordinary human being - you have transcended. Your insight has become the insight of the whole existence. Now you are no more separate - you have found your roots. Otherwise, ordinarily, everybody is moving without roots, not knowing from where the heart goes on receiving energy, not knowing who goes on breathing in you, not knowing the life juice that is running inside you. And the moment this life juice will go out, you will be left an empty shell, a corpse.

It was not the body, it was not the mind - it was something transcendental to all duality, that is called Bhagavat - The Bhagavat in the ten directions.

Ordinarily, people talk about four directions. But then people became aware that between each two directions, there is also a possibility of another direction. So: north, south, east, west - these are commonplace, accepted and agreed upon directions. Then four directions more, between each two directions. Eight directions have been accepted by the philosophical people, but ten directions include something more, because one direction must go deeper, which is neither south nor north, which is not any out of the eight. And one direction should go upwards, vertical; that, too, is not included in the eight directions. These two directions - the vertical height of Everest and the depth of the Pacific - these two directions are, in fact, the spiritual directions. The other eight are geographical.

These two have nothing to do with geography. They are your inner experiences of heights and depths, and they come together. By the side of each great mountain, there is a great valley. The valley and the mountain are always together. Your inner being, when it opens, first it experiences two directions: the height, the depth. And then slowly, slowly, as this becomes your established situation, you start looking around, spreading into all other eight directions. The Bhagavat is the ten directions.still, it is said that it “is one road to Nirvana.”

It seems to Kyosei that there is a contradiction: one road and ten directions? Obviously it is contradictory, but only for those who are only thinking about it. But for those who are experiencing, they know that the road is one - that it is of height and depth. And once you have attained to the point where your height and your depth meet, then you can look around to the very circumference of the universe. Then your consciousness starts unfolding in all ten directions - but the road has been one.

Kyosei said, “In a house, there are not two masters.”

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