The first question:

Osho,
Your dancing meditations seem to be bringing forth an overwhelming sensuousness. All that has not been taken, all that has not been given is revealed then…. The play of nature on my whole being, all the beauty that I behold, all the music that enchants my ears and my soul, all seem to be expressed in voluptuousness. Even when I close my eyes in silent sitting, this tangible presence is felt.

I welcome and enjoy this growing sensitivity, an “orgasmic” affair with life. I cannot imagine God descending upon me but as the ultimate lover when I will be turned inside out, totally open and as readable as the glorious moon.

Can I trust this feeling? And is it of any meaning with regard to being with you and growing through you?

I have not been blessed with transcendental experiences. All I know and all that seems to be my lot to know is this joy, ever-increasing and fresh, to be part of the cosmic play and to be able to transmute it in my daily living – in all kinds of creative fashions, from cooking to dancing and praying. Can you please advise me.

This is what I am teaching here. I don’t teach the transcendental, I teach the immanent – because the immanent is the transcendental. I don’t teach the ultimate, I teach the immediate – because the immediate is the body of the ultimate. If you enter into the immediate you will find the ultimate pulsating there. The ultimate is the heartbeat of the immediate.

This is my fundamental teaching: that there is no division between this and that. That is contained in this, the other shore is contained in this shore. You need not go anywhere. If you can be joyous, flowing, alive, sensitive, orgasmic, this very shore immediately is transformed into the other shore…this very world the paradise, this very body the Buddha.

Remember it, because down the ages religions have been teaching a dichotomy between this and that. Religions have been teaching a kind of schizophrenia, a split, between the body and the soul, between the lower and the higher, between the outer and the inner, and so on and so forth.