Panch Mahavrat Or The Perennial Path The Art Of Living - Book Summary

Here's a comprehensive summary of the Jain text "Panch Mahavrat or The Perennial Path: The Art of Living" by Osho Rajnish, based on the provided text:

This book, a collection of talks given by Osho from November 9th to November 16th, 1970, delves into the core principles of the Jain path, particularly focusing on Nonviolence (Ahimsa), and expanding into related concepts like non-possessiveness, non-stealing, desirelessness, awareness, and the sublimation of energies. Osho presents these as essential elements of "The Art of Living" and a "Perennial Path" toward spiritual evolution.

Chapter 1: Nonviolence (Ahimsa)

Violence as a Disease of Humanity: Osho distinguishes between violence in beasts (natural and inevitable for survival) and in humans (a disease inherited from our animal past, obstructing evolved consciousness). For man, violence is an obstacle to realizing his potential for godhood.
Transcending the Past: Evolution requires transcending the past, which for man, is his "beasthood." Clinging to the past prevents progress. Fear of darkness, an ancient ancestral fear, illustrates how past impressions continue to haunt us.
The Habit of Fighting: Man's history is marked by pervasive conflict, from large-scale wars to constant personal quarrels. This fighting instinct, ingrained from our beastly past, is satisfied through sports, games, and even seemingly intellectual pursuits like chess.
Nonviolence as Wholeness: Violence is a disease, creating inner disharmony and restlessness. Nonviolence, conversely, is "wholesomeness" and a state of perfect health, characterized by inner symphony, similarity, and rhythm, emanating from the soul. This inner music is contrasted with external music from instruments.
The Meaning of Swasthya (Health): True health (swasthya) isn't merely the absence of illness but signifies being rooted in oneself, absorbed in one's own being, and having achieved an inner integration where all conflicts dissolve.
Biological vs. Spiritual Transformation: Osho cautions against biological attempts to curb violence, like surgically removing "ganglions." True nonviolence arises from a spiritual transformation, which naturally alters one's biology and "body-chemistry" from emitting negative to positive fragrances.
The Poly-psychic Nature of Man: Osho introduces the concept, supported by psychologists like Jung, that humans are "poly-psychic" – possessing multiple "minds" or sub-personalities that often act independently. This explains inner conflicts and repeated mistakes, as different parts of our psyche operate without full communication. Mahavira recognized this over 2500 years ago.
Projection of Inner Conflict: Inner conflicts are often projected onto others. Those who condemn thieves are often thieves themselves, and those who criticize lustful behavior often harbor suppressed lust.
The Downward and Upward Journeys: A "violent mind" searches for the "other" and descends into an abyss of unhappiness and downfall. A "nonviolent mind" transforms into "vapour," ascending towards peaks and the divine. The search for the "other" stems from inner unhappiness and an inability to be with oneself.
Ownership as Subtle Violence: The desire to possess or "own" another person, be it a friend, lover, or even God, is a subtle form of violence and a slow murder. True mastery comes from not desiring to be a master or possessor.
Mahavira's Rejection of External God: Mahavira's rejection of an external God was not atheism but a recognition that any concept of God as "the other" could become a means for violence and downward spiritual movement. He advocated an inner journey, realizing God within.
Violence as Acquired, Nonviolence as Nature: Violence is an acquired condition, an impression from past evolutionary stages. Nonviolence is man's inherent nature, which can be achieved through conscious choice. Beasts are not pardoned for violence because it is their nature; humans are responsible because it is their choice.
Man's Unique Capacity for Violence: Man is the only animal capable of extreme violence, planning and executing it with calculated intent, leading to historical figures like Genghis Khan or Hitler. Animals, by contrast, exhibit natural, uncalculated violence for survival.
The Need for Speechlessness: Osho provocatively suggests that if language creates distinctions and "foreigner" identities, a return to speechlessness might be necessary for true humanity.
Rationalizing Follies: Man is intelligent not in achieving truth but in rationalizing his flaws and actions, even violence.
Total Action Preserves Energy: Osho introduces the concept that actions performed with complete absorption ("total action") do not diminish energy but can even increase it. Inner conflict and division of the mind lead to energy loss.

Chapter 2: Source of Violence in Man

Responsibility for Ignorance: Man has evolved into a state of consciousness where self-knowledge is possible. If he remains ignorant, it is his own choice, like keeping one's eyes closed in the bright light of the sun. He is not the creator of ignorance but is responsible for not destroying it.
Condemned to Be Free: Quoting Sartre, Osho states man is "condemned to be free," meaning he is obligated to make choices and cannot opt out of choosing. His decisions shape his destiny.
Regression to Beastiality: Anger and violence cause man to regress to his beastly nature, losing his humanity and soul. Man's weapons are substitutes for his lost physical attributes, amplifying his inherent violence.
Sublimation of Desires Through Meditation: The desire for violence, often suppressed by societal norms, can accumulate and lead to explosions. Meditation is presented as a means of catharsis, allowing suppressed desires to "wither away" naturally without repression.
Pearse's Experiment and Catharsis: An American sage, Pearse, uses pillows for individuals to physically express their violent impulses. This cathartic release, while potentially enjoyable, is seen as imperfect by Tantric standards, as it still involves an external object and projection. Mahavira, in contrast, would advocate "striking the air" or meditating on the void.
Mahavira as a Pillow: Mahavira's willingness to endure severe beatings without reaction is likened to being a "pillow" for others' violence, serving as a means for their catharsis without causing further reaction.
Sympathy vs. Empathy: Osho distinguishes between false sympathy (deriving pleasure from others' misfortune), genuine sympathy (sharing sorrow, but not necessarily joy), and empathy (experiencing oneness). Sympathy, even genuine, remains a subtle form of violence because it acknowledges duality. Empathy, rooted in non-duality and spiritual oneness, is true nonviolence.
The Illusion of Separateness: The feeling of aloofness or separateness is the greatest illusion and a form of violence. True spiritual realization (empathy) involves experiencing oneness, where the boundaries between self and universe dissolve.

Chapter 3: Material Prosperity and Nonpossessiveness

Prosperity as a Foundation for Spirituality: Material prosperity is seen as the foundation upon which spiritual life is built. Without experiencing wealth, one cannot truly realize its worthlessness. Poverty makes freedom from the lure of riches difficult.
The Paradox of Bondage: A greater bondage (e.g., many possessions) can paradoxically bring one closer to freedom than a smaller one, as it highlights the burden and leads to a revolt against it.
Experience as Knowledge: Liberation comes through the experience of desires and attachments. Realizing the worthlessness of something is possible only after possessing and experiencing it.
Nonpossessiveness Through Yoga: Freedom from longing arises from deep experience, not suppression. The endless cycle of desires is realized as futile, leading to a cessation of running and a standing still, culminating in the blooming of nonpossessiveness.
The Possessor Becomes the Possessed: The desire to be a possessor or master leads to slavery, as one becomes dependent on what they possess. True mastery lies in not desiring to possess anyone or anything.
Attachment, Not Things, Creates Slavery: The attachment to possessions, whether a palace or a loincloth, determines slavery. The attitude and inner disposition are key.
Mahavira's Renunciation: Mahavira's renunciation was not of prosperity itself, but of things he perceived as worthless stones, not diamonds. His path was natural for him, while others might find joy in living with possessions without attachment.
Nonpossessiveness as a Defense: Nonpossessiveness can be a defense mechanism for poverty and an obstruction to life's progress if misunderstood or pursued in the wrong way.
The Danger of Following: Followers can never reach the height of their masters because they sacrifice their individuality. True spiritual growth comes from becoming oneself, not from imitating others. God creates unique individuals, not copies.
The Flute of Moses: The story of Moses' flute illustrates how external objects of reverence, when worshipped rather than understood, become inert and lose their original essence. Similarly, the teachings of prophets become distorted by followers who worship the form rather than embody the essence.
The Need for Individuality: True spiritual achievement comes from discovering and living one's own individuality, not from following another. The heritage of great spiritual masters belongs to all, to be understood and integrated, not blindly followed.

Chapter 4: Nonstealing

Stealing as Loss of Individuality: The greatest form of stealing is copying or following others, leading to the loss of one's original self and individuality. This includes adopting personalities, thoughts, and even ways of walking from others.
The Soul and Borrowed Faces: We are often a collection of borrowed layers, like an onion, with no core "self" beneath. Losing one's soul is a great theft, more significant than stealing material wealth.
The Shadowless Man: The story of the man cursed to lose his shadow highlights the importance of even superficial aspects of selfhood; losing the soul is a far greater and more subtle loss.
The Unlearned and the Stolen: True individuality is that which is innate and present before birth, not learned or acquired from life or others. Anything learned or acquired is in a sense "stolen."
Religion and the Court of God: Stealing of individuality and personality is judged in the "Court of God," beyond human legal systems.
The Mask of Falsehood: Religion challenges the use of "masks" – false faces and insincere behavior. Hypocrisy, faking emotions like smiles when feeling hatred, is a subtle form of stealing and self-deception.
Sincerity and Authenticity: True religion lies in sincerity and faithfulness to one's feelings. Accepting one's anger or hatred honestly is better than masking it with false smiles, as it leads to a deeper, authentic self.
The Power of Response: Responding consciously to life's events, rather than reacting mechanically, is a sign of individuality and leads to spiritual growth. Bertrand Russell's approach to death is presented as an example of response.
The Danger of "Followers": The formation of institutions and "followers" by spiritual masters often leads to the distortion and perversion of their original teachings, causing division and conflict. True understanding comes from within, not from following external figures.
The Heritage of Humanity: The teachings of all great masters are the common heritage of humanity and should be integrated, not followed in isolation within sectarian circles.
The Perverted Nature of Following: Those who oppose a spiritual teaching are often the first to become its followers, leading to a perversion of the original message (e.g., Christians plundering the world while Jesus preached love).
The Individual vs. The Follower: A follower kills their own individuality, while one who strives to become oneself can reach the heights of spiritual masters. God creates unique individuals, not copies.
The Mask: A mask is a false face with no connection to the inner self. While emotions naturally change, the underlying face should be authentic and responsive, not a false, fixed facade. Sincerity and honesty break down masks, leading to true individuality.

Chapter 5: Process of Progress

Sannyas as the Art of Living: Sannyas is presented not as an escape from life but as the art of living life in its totality, a progression beyond worldly existence (samsar). Sannyas blossoms from deep experience of samsar.
The Illusion of Samsar: Life in the world is often perceived as a deception, where efforts for happiness lead to unhappiness, and the pursuit of peace results in disquietude. This realization prompts a turning inward.
The Unchanging Nature of Sannyas: Sannyas is a personal experience, a transformation of mental attitude, not an escape from circumstances. The outward situation may remain the same, but the inner perception changes.
The Evolution of Sannyas: In the modern era, sannyas needs to integrate with samsar, living in the midst of society (shops, offices) rather than in isolation, to remain relevant and vital.
Sannyas Beyond Religion: Sannyas transcends religious sects. A true sannyasi belongs to no specific religion but embraces all as his own, fostering unity and overcoming divisions.
Periodical Renunciation: The concept of periodical renunciation, as practiced in Burma and Thailand, is presented as a valuable approach, allowing individuals to experience sannyas without necessarily making a lifelong vow. This practice fosters personal growth and prevents stagnation.
Sannyas as a Personal Decision: Sannyas is a personal choice, an inner realization, not an imposition or a commitment to an institution. The freedom to return to samsar if the experience is not fulfilling is important.
The Sangh vs. Sangathan: Osho clarifies Mahavira's concept of "sangh" as a communion of like-minded truth-seekers, a meeting ground for mutual inspiration, distinct from "sangathan" (organization), which often arises from opposition or protection.
The Distortion of Prophets' Teachings: The stories of Moses' flute and the followers of Mahavira, Buddha, and Jesus illustrate how external forms and rituals can overshadow the original essence and teachings of spiritual masters, leading to distortion and a loss of true meaning.
The Importance of Contemplation Over Worship: Instead of worshipping the external forms of masters, one should contemplate their achievements and strive to realize the same potential within oneself.
The Nature of Learning and Inspiration: True learning and inspiration involve an inner impulse and a challenge to realize one's own potential, not blind imitation or memorization.
The Wisdom of a Falling Leaf: The story of the old woman and the falling leaf emphasizes that true wisdom comes from observing and accepting life's processes and impermanence with total surrender.
Response vs. Reaction: The distinction between reaction (mechanical, driven by external stimuli) and response (conscious, deliberate, from inner awareness) is crucial for spiritual progress. Jesus' prayer for his executioners is cited as an example of response.
The Individual vs. The Machine: Individuals who only react are like machines, driven by external "buttons." Those who respond are truly conscious and individualistic.
The Illusion of the Doer: The awakened person recognizes that actions happen, and the "I" is not the doer. This detachment, like Krishna's advice to Arjuna, reduces inner conflict and preserves energy.

Chapter 6: Self Energy from Sex Energy

Two Aspects of Sex Energy: Sex energy has a biological aspect (semen particles) and a subtler, unseen psychic or "self" energy, likened to a magnet's field. This psychic energy can be transformed and directed upwards.
Sublimation, Not Suppression: Tantra teaches sublimation of sex energy, not suppression. Fighting against sex leads to division and perversion. By transforming the outward flow of sex energy into an inward flow towards the self, one achieves higher states.
The Pendulum of Pleasure and Renunciation: Pleasure and renunciation are two sides of the same coin. Both are suppressive mindsets. Tantra advocates observation and acceptance of sex energy as neutral, neither to be enjoyed nor renounced.
The Witness to Energy: Becoming a witness to sex energy, without judgment or attachment, allows it to become still and transform. This stillness is the gateway to inner upward movement.
The Paradox of Total Action: Actions performed with complete inner absorption ("total action") do not deplete energy but can even replenish it. Inner conflict and division of the mind waste energy.
The Madness of Mental Sex: Thinking about sex, even in imagination, depletes psychic energy more than physical intercourse. This mental preoccupation, fueled by societal conditioning and media, leads to confusion, obsession, and what Osho calls "madness."
Food and Energy Sublimation: The concept of "aahar" extends beyond physical food to include all sensory intake. Certain types of sensory "food" (visual, auditory, tactile) can push sex energy downwards, while others, like soothing music or thoughtful observation, can help it ascend.
The Power of "Om" and Mantras: Certain sounds and mantras, like "Om," are believed to possess vibrations that can help raise energy upwards.
The Queen Bee Jelly: The example of queen bee jelly demonstrates how specific substances can activate or enhance sexual energy.
The Chemistry of Hormones: Hormonal changes, influenced by diet and environmental factors, affect sex energy and can lead to physical transformations.
The Importance of Choice in Intake: Individuals must consciously choose their "food"—what they see, hear, taste, smell, and touch—to ensure it supports their upward spiritual journey.
The Choice Between Hell and Heaven: Life is a series of choices. One must decide whether to pursue downward paths (hell) or upward paths (heaven). Waffling between the two leads to a wasted life.
The Role of Desirelessness: A firm decision and direction in life, coupled with conscious choices about sensory intake, are essential for transforming sex energy and achieving higher states.

Chapter 7: Tantric Path to Super Energy

Tantra and Nonduality: Tantra embraces life in its totality, accepting all aspects—even the "wicked," "inauspicious," and "darkness"—as manifestations of the One. It aims at transforming these into auspiciousness.
Sex Energy as a Starting Point: Tantra views sex energy as the earthly form of divine energy and the initial step in the upward journey toward Brahma. The journey must begin from where we are.
Transformation, Not Suppression: Tantra emphasizes transformation of sex energy, not its suppression. Fighting against sex leads to inner conflict, split personalities, and perversion.
Sex Energy as Neutral Energy: Sex energy should be viewed neutrally, not as something to be enjoyed or renounced, but as pure energy that can be transformed.
The Law of Reverse Effect: Admiration and censure of sex energy create a pendulum effect, leading to a cycle of attraction and repulsion. Tantra advocates observing energy as a witness, which naturally leads to its stillness and transformation.
The Witness and Energy Flow: Becoming a witness to sex energy, without taking sides or making judgments, allows the energy to flow upwards naturally. This is a process of being effortless in the inner journey.
Inner Sexual Union: Tantra describes an "inner sexual union" where energy flows between inner centers, leading to profound joy and eventual union with the Supreme.
Sex and Death: There is a deep connection between sex and death. Physical intercourse in the outer world can lead to a diminishment of life energy, akin to a small death. Inner sexual union, however, leads to nectar and rebirth.
The Violence of Birth: All births, including that of enlightened beings like Mahavira, involve a degree of violence, as they are born from a desire to experience life and contribute to the cycle of existence. Total nonviolence is only possible after the final breath, when the cycle of birth and death is broken.
Conscious vs. Unconscious Action: Osho contrasts the unconscious, mechanical actions of the average person with the conscious responses of awakened individuals. This distinction is key to transforming energies and achieving spiritual progress.
The "Law" of Transformation: Energy is never destroyed, only transformed. Sex energy, when channeled upwards, leads to higher states of consciousness and a new form of birth—the birth of the Atma.

Chapter 8: Perfect Knowledge

Life as Deception: Life is presented as a great deception, where appearances are misleading, and attempts to find happiness often lead to unhappiness. This realization is crucial for loosening one's grip on the external world and initiating the inner journey.
The Body is Perishable: The body is merely a preparation for death and is destined to perish. Attachment to the body prevents one from going within. The idea of an immortal Atma, without direct inner experience, becomes a mere intellectual concept and a barrier.
The Limits of Intellect: Truth cannot be found through the intellect, which merely repeats accumulated information and beliefs. Philosophies and religions, based on intellectual constructs, offer no ultimate answers.
From Belief to Knowing: True knowledge is not about believing but about "finding out" through curiosity and inner investigation. The intellect can be a tool for inspiration, but not a substitute for direct experience.
The Three Maxims for Sadhana:
1. Life is a Deception: Understanding the illusory nature of worldly experiences loosens attachment and opens the path within.
2. The Body is Perishable: Constant remembrance of the body's mortality diminishes attachment and shatters the "I"-ness identified with it.
3. The Mind Cannot Know Truth: The intellect operates on borrowed knowledge and beliefs. True knowledge is beyond the mind and its constructs.
The Unconscious and Collective Unconscious: Osho discusses the unconscious mind, composed of past birth actions, and the collective unconscious, where one is linked to the experiences of all humanity. These stages offer profound insights but are not the ultimate goal.
The Nature of Individuality and Void: True individuality is achieved not by accumulating identities but by losing the ego and realizing the "void" or "emptiness" within, which is actually the vastness of Brahma.
The Three Hurdles: The journey within involves overcoming three hurdles: hope for worldly happiness, attachment to the physical body, and reliance on the intellect for truth.
Witnessing, Awareness, and Total Acceptability (Tathata): These are presented as the steps for "sadhana" (spiritual practice):
- Witness: Observing life as an onlooker, detaching from the role of the "doer."
- Awareness: Living consciously in every action, performing deeds with full presence rather than by habit or unconsciousness.
- Total Acceptability (Tathata): Accepting whatever arises in life—joy or sorrow, meeting or parting—with equanimity and pleasure, seeing it as part of the divine play.
The Realization of "I Am Not": The ultimate realization is not "I am God" but the complete dissolution of the "I" or ego, leading to a state of void or "mahanirvana."

In essence, Osho's "Panch Mahavrat or The Perennial Path: The Art of Living" offers a profound exploration of Jain principles, reinterpreted through a dynamic, experiential lens. It guides the reader to understand that spiritual evolution is not about escaping life but about transforming one's perception and interaction with it, leading to inner freedom and the realization of one's true, unadulterated self.