Can Yoga make you happy - what is the secret of happiness? While the practice of Yoga is now being widely embraced by the West in context with health benefits, body flexibility and as a relaxation method, in a world where most of us now have on a material level almost everything we need, the spiritual aspects and questions of quality of life, happiness and well-being are center stage questions now. To be happy is now more valued than material riches, money and prestige which many have but realize that they did not find happiness through them. Osho continues his presentation and analysis of the original Yoga sutras by Patanjali Yoga: The Science of the Soul, with ten extraordinary talks addressing key issues in our lives. Such incredible teachings and lessons are hidden in these ancient scriptures. According to ordinary thinking to be friendly with someone who is happy is very easy. The truth is it is not! In fact, is one of the most difficult things in life. If somebody is happy, immediately you are shocked – how is it possible? How come you’re not happy the other is? This seems like injustice. With the happy you feel jealous – in a subtle competition. You feel inferior with happy people. You may show your happiness, but that’s just a facade, a show, a mask. Learn about the secret and once the secret is known, once you know how one becomes happier, and how with others’ happiness you create a situation for yourself to be happy, there is no barrier; you can go as far as you like. Learn the secret of being happy with the whole universe, with every flower, river, rock and star; become one with this continuous eternal celebration. This remarkable OSHO Classic belongs in everybody’s library! Never Born - Never Died - Only visited this planet Earth between December 11, 1931 and January 19, 1990. Non-profit foundation of Switzerland There are three types of seekers. The first type comes onto the path because of curiosity. Patanjali calls it kutuhal. This type is not really interested; he has drifted into it as if by accident. He may have read something, he may have heard somebody talk about God, truth, the ultimate liberation, and became interested. The interest is intellectual, just like a child who becomes interested in each and every thing and after a time, averts his attention as more and more curiosities are always opening their doors. Such a man will never attain. You cannot attain the truth out of curiosity because truth needs a persistent effort, a continuity, a perseverance which a man of curiosity cannot have. A man of curiosity can do a certain thing for a certain period of time according to his mood, but then there is a gap and all that he has done disappears, is undone. He will start again from the very beginning, and the same will happen. He cannot reap the result. He can sow the seeds, but cannot wait because millions of new interests are always calling him. He goes to the south, he moves to the east; he goes to the west, then to the north. He is like wood drifting in the sea; he is not going anywhere. His energy is not moving toward a certain goal. Whatever circumstance pushes him… He is accidental, and the accidental man cannot attain the divine. He may be very active, but it is all futile because in the day he will do it and in the night he will undo it. Perseverance is needed; a continuous hammering is needed. Jalaluddin Rumi had a small school – a school of wisdom. He used to take his disciples to the fields, to the farms around about. He used to take all his new disciples to one particular farm, in order to show them what happened there. Whenever a new disciple came, he would take him to that farm. There was something worthwhile there; the farmer was an example of a certain state of mind. He would dig a well, ten, fifteen feet, and then he would change his mind saying, “This place doesn’t look good.” So he would start another hole, and then another. He had been doing it for many years. And at that time there were eight incomplete holes. The whole farm was destroyed, and he was working on the ninth. Jalaluddin would say to his new disciples, “Look! Don’t be like this farmer. If he had put all his effort into one hole, by this time it would have been at least one hundred feet deep. He has made so much effort, and been very active, but he cannot wait. He digs for ten, twelve, fifteen feet, gets bored, and starts another hole. This way the whole farm will be covered with holes, and there will never be a well.” This is the man of curiosity, the accidental man who, when he does things, starts with so much zeal – in fact, too much. And too much zeal cannot become a continuity. He starts with such vigor and zest that you know that soon he will have to stop. The second type of man who comes to the inner search is the man of jigyasa – inquiry. He has not come out of curiosity, he has come with an intense inquiry. He means it, but it is also not enough because his meaning is basically intellectual. He