What is the difference between union power, group and crowd?

Generally you criticize the crowd. But in support of Lord Buddha's Sangha, you cited Gurdjieff and gave great importance to group power. explain the difference between union power

the outside or not, there is a big difference inside.

The meaning of Sangha is – in the midst of a crowd in which an awakened man stands at the centre. There is no Sangha without Buddha. Sangha does not happen because of Sangha, Sangha happens because of Buddha. So understand the meaning of the word Sangh. There are many extinguished lamps and one lamp is burning at the center, then Sangha. These many extinguished lamps are slowly moving towards the lit lamp. They have come near the burning lamp only to get burnt, this desire has brought them closer. These extinguished lamps are not connected to each other, they have no relation with their neighboring extinguished lamps. All of their eyes are on that lit lamp, they all have a connection with that lit lamp.

I have so many saints. They have no relation with each other. If each other is there, it is only because I have both of them - there is no other reason. You are sitting here, people from how many countries are sitting here. Sitting near you is someone from England, someone from Iran, someone from Africa, someone from Japan, someone from America, someone from Sweden, someone from Switzerland, someone from France, someone from Italy. You have no relation with the man sitting next to you, nor any relation with the woman sitting next to you. You are related to me, he is also related to me. Both of you have your eyes on me. Although you all are sitting together, your relationship is not direct.

The meaning of Sangha is – where there is a lit lamp and all the extinguished lamps have their eyes fixed on the lit lamp; They are moving towards that center, slowly but surely. One inch at a time, but increasing. One drop at a time, but we are awake. The moment the conversations between the two come very close, a leap will take place. The light from a lit lamp will descend into an extinguished lamp. Light burns with light. The light of a lit lamp will not diminish even a bit, the light of an extinguished lamp will awaken. It will be extinguished, but the burn will not subside.

This is satsang. The one who gives does not get any less. And what can we say about the one who gets it, how much he gets!

Upanishads say, even if you take out the complete from the complete, the complete remains behind. This happens every day in satsang. This unique word of Ishavasya is explained daily in satsang. The meaning of satsang is that someone has become complete, even if you extract the complete from him, he still remains complete. There is no shortage there. You were empty, you become whole; You were empty, you get filled; Your vessel becomes full and starts overflowing. And not just that kind of overflowing, such overflowing that even if someone takes the whole from you, you will still not be empty.

The meaning of Sangha is - there should be an awakened man at the centre, Buddha or Jina, someone who has conquered himself and who has awakened within himself, Godliness should be at the centre, then around him the extinguished people gather, the sleeping people. Admittedly, he is asleep, but at least the dream of waking up has arisen in his life. True, we are not awake, but the dream of waking up has arisen, we have started moving towards waking up, we have started groping. We are groping in the dark, there may not be proper

Sometimes we see in the morning, we have not lost our sleep, we have not even woken up, sometimes such a situation happens. There is still a light sleep and a light wake up has also come - the milkman is standing at the door giving milk, it can be heard and even seems like it, the wife has started making tea etc. in the kitchen, the sound of utensils can also be heard. Is; Children have started getting ready to go to school, their fights, their noise can also be heard, all this can be heard, and you are not even awake, and you are not even sleeping. This is the intermediate state, which is called sleep in yoga – the state which is in between wakefulness and sleep.

The meaning of Sangha is that people who are completely asleep in the deep dark night do not come to Buddhas; Those who have awakened, do not need to come? One who has awakened, who has become Buddha himself, why should he come? Why did you come? No purpose. One who is so deep in sleep that he has no consciousness, how can he come? He passes by Buddha and is not thrilled. He passes through the air of Buddha and does not even feel the slightest trace of air. He is sleeping deeply. But there are people in the state between these two, who have not even woken up enough to become Buddha and have not even slept so much that they do not aspire to become Buddha. The Sangh is formed from those people filled with sleep, those extinguished lamps full of desire to burn.

But the fundamental basis of the Sangha is the Buddha. A Sangha is formed only when there is Buddha at the centre.

The second word is organization. The day Buddha departs, the lit lamp disappears, one attains Nirvana, but the things that the lit lamp had said, the system that had been given, the discipline that had been given, what that Shasta had said, which The sermon was given, its scripture remains; The organization that is formed on the basis of that scripture. The quality of the Sangh was not there in this. The Sangh lost its life. The organization is a dead union. Some inklings remained, sometimes I had to be in the company of some awakened man, sometimes I sat near him, sometimes his fragrance filled our nostrils, sometimes we could hear the charming sound of his flute in our sleep, sometimes someone We had given proof by our very existence that God exists, sometimes someone's words had tickled our hearts, closed buds had opened, sometimes someone had showered upon us like the sun and we too had started sprouting. They had started, the memory remained, the Shruti remained, the Smriti remained, the Shastra remained - Shasta is gone, Shastra remained. Understanding the relationship between the words Shasta and Shastra, the same relationship exists between Sangha and Sangathan.

Shasta was alive. It was exactly what he said. Then the speech remained, the collection remained, the code remained. The one who said, now if you ask new questions, you will not get answers; Now if you ask only the old questions to which answers have been given, you will get the answers. Now there is no new sensation, now no new voice is awakened, now no new wave arises, no more new flute plays – the record remains. Shastra means record. The singer is gone, the record remains. If you put it on a gramophone, it sounds just like a singer - just like that! But record record—match. And if a living person could not change you, how will the record change you?

When the Sangh dies i.e. when Shasta leaves, then the organization is born. Shasta's words remain. Like Sikhs had ten Gurus. As long as there were ten Gurus, the Sikh religion existed. The organization started from the day the last Guru decided that there would be no Guru now and only the Guru Granth would be the Guru. As long as Buddha was there, there was Pak Sangha. When the Buddha had left, the monks gathered together and poured out their memories and prepared a record of what the Buddha had said to whom and when, who had heard the Buddha say what, all the monks searched their memories and collected all the memories, Three scriptures were created – Tripitaka. All the monks poured out their memories and collected whatever the Buddha had said and whatever they understood, and then the organization was formed. Buddha is gone, memories remain.

Then there comes a time when there is neither Shasta nor Shastra in between, then we call that situation – Group. We decide amongst ourselves what our discipline should be. How we get up, how we sit, how we relate to each other. Understanding the difference.

When Buddha was alive, everyone's eyes were on Buddha, everyone was connected to Buddha, everyone was connected to Buddha, even if they were close to each other, there was nothing to do with it, there was no company. Was with Buddha. We were together, because everyone was going in the same direction, so we were together, and no one else was together – there was a coincidence.

Buddha is gone, scriptures remain, now the relation will no longer be with Buddha, but with Buddha's words. Naturally, those who can properly explain the Buddha's word, those who can properly interpret the Buddha's word—the scholars and priests—will become important. Interpreters will become important. And there will not be one interpreter, there will be many.

As soon as Buddha died, Buddha's Sangha broke into many branches. It will break because someone interpreted something, someone interpreted something else. Now the interpreters have become free, now Buddha was not present to say that no, I did not say that, that this is what I mean. These interpreters could not even raise their heads while Buddha was present. Because when Buddha himself is present then who will listen to what Buddha said? As soon as Buddha left, great philosophers emerged, pundits emerged, different interpretations, different sects were formed; Big differences, big controversies. So many differences, so many controversies in the speech of one man!

And of course, whoever thought it was right, it happened with him. Now there is no connection with Buddha, instead there is connection with the interpreters of Buddha. Buddha was a awakened man, hence there would be some benefit if there was a relationship between the awakened one and the sleeping one. Now these interpreters, they are as asleep as you are, it is a relationship between sleeping and sleeping, then an organization is formed.

But still the interpretation they give is at least based on the words of Buddha. A distant sound is true, a very distant sound, it is time to call Buddha, but perhaps they had listened to Buddha's words, they might have distorted it, they might have cut it, twisted it, twisted it, still some Buddha The matter will remain in it, at least some color will remain.

You pass through this garden, reach home, the garden remains far away, the trees remain far away, the flowers remain far away, still you will find that a little smell has come into your clothes. The clothes will remind you that you have passed through the garden. If a little remains, then the organization.

When this color is also lost, when the interpreters also start interpreting, when even the interpreters no longer exist, who saw, heard, understood the Buddha; Now those who listen and understand them start interpreting - then when there is too much distance, then the situation becomes like a group. Now the sleeping blind start showing the path to the blind.

Understand that Buddha had eyes, Buddha's interpreters at least had spectacles, these interpreters of interpreters do not even have spectacles. They are blind just like you. Perhaps he is more skilled than you in speaking, perhaps he is more skilled than you in reasoning, perhaps he has a better memory than you, perhaps he has studied more than you, but there is no other difference, there is no difference in consciousness. There is not so much difference that they may have been in the company of Buddha. If there is not that much difference, then group.

Then there comes a time when even these are no more, when there is no system left, when the system itself becomes void and when the blind people start hitting each other, its name is crowd.

These four words have different meanings. Union, Shasta is alive. Organization, Shasta's voice is effective. The voice of the group, Shasta, was also lost but some arrangement remains. The crowd and the system also went away; Now there is only chaos.

I am in favor of union. Not in favor of the organization. How can I belong to the group? Leave aside the crowd!!

Whenever you find a living awakened person, immerse yourself in his company. Such opportunities come very rarely on earth, they come once in a while, don't miss them. If you miss it, you will regret it a lot. And then even repenting doesn't help. Then I started regretting it, when the bird pecked at the field. Then people cry for centuries.

Many times it must have come to your mind - I wish we too had lived in the time of Buddha! I wish we too had followed Mahavir's footsteps! I wish we too had seen Jesus Or if only the words of Mohammed had been heard! That we too would dance around Krishna, listening to that melodious flute! This is regret.

You also existed, you definitely existed, because you are very ancient. You are as old as this existence is—you have always been here. I don't know how many wise men you might have seen passing by you, but you could not see them. Then there is no point in repenting. Whoever is gone is gone. Whatever is past is past. Search now so that this moment does not pass. Seize this moment.

That's why Buddha says again and again, don't spend even a moment sleeping. Awake, search. If you are thirsty, you will definitely get water. If there is curiosity, you will definitely find a Guru. If one searches, the search does not go in vain. Any step taken towards God never goes in vain.

-Osho, S. Dhammo Sanantano-(Sermon-101)

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