Love is Very Unearthly – Osho

Love is always thankful. If love complains, then it is not love. Love basically is gratitude. Complaints arise when there are desires and they are not fulfilled; gratitude arises because all that is needed is already fulfilled. So much is given that more cannot be asked, then there is gratitude. Complaints arise because this has to be there and it is not and that has to be there and it is not. The desiring mind complains; the loving mind thanks.

That’s why one very fundamental thing has to be understood: love is not a desire, because desire is complaint, desire is ungratefulness. Love cannot be a desire; it is fulfillment. It has no demands, it does not ask for anything. It only gives, and gives out of thankfulness. Love is a sharing, not a desire. And people who think love is a desire go on missing; they will never know what love is. They will know passion but they will never know love. They will know lust but they will never know love.

Love is very unearthly. It is of the sky! Love exists in time but does not belong to time; it comes from eternity. Learn to become more and more grateful for small things. Just for the sheer joy of breathing, feel grateful to God . . . just for the sheer joy that you can see rainbows and flowers and the clouds. What more is needed? Just for the sheer joy that you can love and that you can be loved, be thankful, and out of that thankfulness a person becomes religious.

-Osho

Excerpt from The Open Door, Chapter 28

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

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Love is Greater than Truth – Osho

We can practice right behavior, and behavior according to duty, but then we will be waring false faces, as we are inwardly, as you say, a madhouse. So should we act as we feel, or act as we ought?

The first thing to be understood: you have to be authentic to yourself – sincere, honest. But that doesn’t mean that you have to hurt others through your honesty and sincerity, that doesn’t mean that you have to disturb others, that doesn’t mean that you have to disturb the rules of the game. All relationships are just rules of the game, and many times you will have to act and wear masks, false faces. The only thing to remember is: don’t become the mask. Use it if it is good, and keep the rules, but don’t become the mask, don’t get identified. Act it, don’t get identified with it.

This is a great problem, particularly in the West for the new generation. They have heard too much; they have already been seduced by this idea: be sincere and be honest. This is good, but you don’t know how cunning and destructive the mind is. Your mind can find excuses. You can say a truth, not because you love truth so much but just to hurt somebody; you can use it as a weapon. And if you are using it as a weapon it is not truth, it is worse than a lie.

Sometimes you can help somebody through a lie, and sometimes relationship becomes more easy through a lie. Then use it – but don’t get identified with it. What I am saying is: Be a good player, learn the rules of the game; don’t be too adamant about anything.

It happened: I came back from the university and my father and my mother were worried; they were worried about me, about what I was going to do. They were worried about my marriage. So my father started sending messages through his friends asking my opinion whether I was ready to get married or not. So I told his friends, “This is between me and my father, don’t you come in. Tell my father that he can ask me.”

And he was afraid, because I have never said no to him for anything. So he was afraid, he was afraid because I would not say no. Even if I didn’t want to be married I would say yes – that was the worry in his mind. Even if I didn’t want to get into a householder’s life, I would not say no, I would say yes. And that yes would be false. So what to do? He couldn’t ask me – he has not asked yet – because he knew well that I would not break any rule. I would have said yes.

Then he tried through my mother. She asked me one night; she came to my bed, sat there, and asked me what I thought about marriage. So I said, “I have not married yet, so I have no experience. You know well, you have the experience, so you tell me. Take fifteen days: think over it, contemplate, and if you feel you have achieved something through it, then just order me. I will follow the order. Don’t ask about my opinion – I have none, because I have no experience. You are experienced. If you were again given a chance, would you get married?”

She said, “You are trying to confuse me.”

I said, “You take your time, at your own ease. I will wait for two weeks, then you order me. I will just follow… because I don’t know.”

So for two weeks she was worried. She could not sleep, because she knew if she said to marry I would obey. Then she would be responsible, not I. So after two weeks she said, ”I am not going to say anything, because if I look to my own experience, then I would not like you to move into that life. But I cannot say anything now.”

So this is how I remained unmarried. Sincerely, authentically, I was not ready to marry, I was not intending it at all. But I could have acted. And nothing is wrong, because every experience helps you to grow. No-marriage helps, marriage also helps; there is not much difference. Everything helps you to grow in its own way.

The one thing to remember is: life is a great complexity. You are not alone here, there are many others related to you. Be sincere unto yourself, never be false there. Know well what you want, and for yourself remain that. But there are others also; don’t unnecessarily hurt them. And if you need to wear masks, wear them and enjoy them, but remember, they are not your original face, and be capable of taking them off any moment. Remain the master, don’t become the slave; otherwise you can be violent through your sincerity, unnecessarily you can be violent.

I have seen persons who are cruel, violent, aggressive, sadistic – but sincere, very true, authentic. But they are using their authenticity just for their sadism. They want to make others suffer, and their trick is such that you cannot escape them. They are true, so you cannot say, “You are bad.” They are good people, they are never bad, so no one can say to them, “You are bad.” They are always good, and they do the bad through their good.

Don’t do that, and don’t take life too seriously. Nothing is wrong in masks also, faces also. Just as in the drama on the stage they use faces and enjoy and the audience also enjoys, why not enjoy them in real life also? It is not more than a drama. But I am not saying for you to be dishonest. Be sincere with yourself, don’t get identified. But life is great; there are many around you related in many invisible nets. Don’t hurt anybody.

I will tell you one anecdote. It happened, Buddha became enlightened, and then he came back to his town after twelve years. He had escaped one night from his house without even telling his wife that he was leaving. He had gone to her room. She was sleeping with Buddha’s child, the only child, who was just a few days old.

Buddha wanted to touch the small child, to feel, to love and embrace, but then he thought, “If the wife is awakened she may start crying and weeping and may create a mess. The whole house will gather, and then it will be difficult to leave.” So he simply escaped from the door; he just looked in and escaped like a coward. Then for twelve years he never came back.

After twelve years, when he had become enlightened, he came back. His chief disciple was Ananda. Ananda was his elder cousin-brother, and before he took initiation with Buddha he had asked for a few promises. He took sannyas, he took initiation from Buddha, but he was older than Buddha, “So,” he said, “before I take initiation give me some promises as your elder brother, because once I have been initiated you will be the master and I will be the disciple. Then I cannot ask anything. Now I can even order you. These are the rules of the game.”

So Buddha said, “Okay.” He was enlightened, and this unenlightened man was saying, “I am your elder brother.” So Buddha said, “Okay. What do you want?”

He said, “Three promises. One: I will always be with you, you cannot send me anywhere else; wherever you go I will be your shadow. Second: even in the night when you sleep in a room I can come in and out – even while you are asleep. No rules will apply to me. And third: even at midnight when you are asleep, if I bring someone, a seeker, you will have to answer his questions.”

Buddha said, “Okay. You are my elder brother, so I promise.” Then Ananda took initiation, then he become a disciple, and Buddha followed these three things his whole life.

When he came back to his home, he said to Ananda, “Just make one exception, Ananda. My wife Yashodhara has been waiting for twelve years. She is bound to be very angry, and she is a very proud woman. Twelve years is a long time, and I have not been a good husband to her. I escaped from her like a coward, I didn’t even tell her. And I know that if I had told her she would have accepted it because she loves me so much, but I couldn’t gather the courage.
Now after twelve years, if you come with me when I go to meet my wife, she will feel even worse. She will think that this is a trick; that I have brought you with me so that she cannot express her mind, her suppressed anger, and the many things of these twelve years. And she will behave in a ladylike way, because she belongs to a very good family, a royal family. She will not even cry, no tears will come to her eyes; she will keep the rules of the game. So please, Ananda, only one exception I ask you, and I will never ask any other exception. You just wait outside.”

Ananda said, “Bhante, I think you are enlightened. You are no longer a husband and she is no longer a wife, so why play this game?”

Buddha said, “I am enlightened, she is not. I am no longer a husband, but she is still a wife, and I don’t want to hurt her. Let her keep her mind a little while and I will persuade her. I will persuade her to take a jump and become a sannyasin. But give me a chance. I am enlightened, she is not.”

So Buddha went inside the palace. Of course, Yashodhara was mad. She started saying things; she was angry, crying, weeping, tears coming down, and Buddha stood there, silent, listening to everything patiently, with deep compassion. When all her anger was out she looked at Buddha; when her tears were no more there in her eyes then she looked at Buddha. Then she realized that this man was no longer a husband and she had been talking to a ghost of her memory. The man who left her was no more there. This was totally a different man.

She surrendered, and she said to Buddha, “Why have you come? You are no longer a husband.”

Buddha repeated again, “I may not be a husband, but you are still a wife, and I have come to help you so that you can also transcend this misery, this relationship, this world.”

Others are there, consider them, and don’t try to be violent through so-called good things. So when it is said, “right conduct,” it means right relationship with others. You need not be false. When you can be true without hurting anybody, be true. But if you feel that your truth is going to hurt many and is unnecessary, it can be avoided, then avoid it, because it is not only going to hurt others, it will create patterns of cause, and those causes will return as effects on you, they will become your karmas. Then you will get entangled, and the more entangled you are the more you will have to behave in wrong ways.

Just stop. Just see the situation. If you can be true without hurting anybody, be true. To me, love is greater than truth. Be loving. And if you feel that your truth will be hurtful and violent, it is better to lie than to be true. Wait for the right moment when you can be true, and help the other person to come to such a state where your truth will not hurt him. Don’t be in a hurry.

And life is a big drama; don’t take it too seriously – because seriousness is also a disease of the mind, seriousness is part of the ego. Be playful, don’t be too serious. So sometimes you will have to use masks, because there are children around you and they like masks, they like false faces, and they enjoy. Help them to grow so they can face the real face, they can encounter it. But before they can encounter it, don’t create any trouble. Right conduct is just consideration for others.

And look: there is a great difference. You may misunderstand what I am saying. When you lie, you lie for yourself. And I am saying: if you need, and if you feel the need to lie, only lie for the consideration of others. Never lie for yourself, don’t use any mask for yourself. But if you feel it is going to help others, it will be good for them, use the mask. And inside remain alert that this is just a game you are acting, this is not real.

Sometimes you may need to be angry to your child, to your son, to your daughter. There are situations when anger helps. If you say something to your child coldly, it is not loving. If you say to your child, “Don’t do this,” in a cold manner, it is not loving, it is not going to help. When you say, “Don’t do this!” to your child in anger, deep anger, it reaches the child, and he feels that you love him, that’s why you are angry.

A father who has never been angry with his son has never been loving; anger means that you consider him, you can even be angry. You love him, you feel for him. Sometimes even when you are not feeling angry but you see the need, show the anger, have the face of anger – but remain the master. And if you are the master, then the faces are beautiful, you can use them. But don’t become the face; if you become the face you have become the slave. The whole thing is not to get identified. Remain aloof, distant, and capable at any time to put it on and off – the face is just a device. It will be difficult and complex. It is easy to be untrue, it is easy to be true. The most difficult thing is to be the master of yourself to such an extent that if you want to be untrue you can be untrue, and if you want to be true you can be true.

Gurdjieff’s disciples have written many books about him, and every disciple describes him in a different way. This is very mysterious, it has never happened with any other person in that way.
Sometimes it happened that a person went to see Gurdjieff, then left, and then his friend went to see him. They would report to each other and would both give a different picture.

Gurdjieff was a master of changing faces. It is said that he had become so capable that a person sitting by his right side would feel one thing, and a person sitting by his left side would feel differently. He may have been very loving with his left eye, and that half-face was showing love, and with the other side he may have been angry. And both persons would report to each other outside: “What type of man is this? He was so loving.” The other would say, “You are in some illusion… because he was so angry.”

That is possible and such a mastery is beautiful. It is said that no one reported Gurdjieff’s real face, because he never showed anybody his real face. He was always acting, but helping in a way; in many ways he was helping. He would show you the face that was needed by you for your consideration; he would never show you the face that was not needed by you.

To me, and to the Upanishads also, right conduct means just the right rules of behavior with others. You are not going to be here forever. You cannot change the whole world, you cannot change everybody; you can at the most change yourself. So it is better to change yourself inwardly, and don’t try to be in a continuous fight with everybody. Avoid fight – and faces can be helpful. Avoid unnecessary struggle, because that dissipates energy. Preserve your energy to be used for the inner work. And that work is so significant and it needs all your energy that you can give to it, so don’t waste it in unnecessary things.

For the outside world remain an actor, and don’t think that you are deceiving anybody. If they like deception, that’s what they need, that’s what should be given to them. If children like toys to play with, you are not deceiving them. Don’t give them a real gun; let them play with the toy gun, because they like the toy. And don’t think that the toy gun is false; don’t think, ”I must be true, I must give a real gun to the child. If he needs a gun, then I must give the true thing. How can I give the toy? This is a deception.”

But the child needs the toy, there is no deception; he doesn’t need the real gun. So just look at the other, at what he needs, and give him that which he needs. Don’t give out of your own consideration; give out of consideration for him. Look at him, study and observe him, and behave in such a way that will be helpful to him and will not be unnecessary trouble for you. This is all that is meant by right conduct.

-Osho

From Vedanta: Seven Steps to Samadhi, Chapter Seven

Copyright© OSHO International Foundation

Vedanta-Seven Steps to Samadhi

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

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Feel: My Thought, I-ness, Internal Organs, Me – Osho

Feel: My thought, I-ness, internal organs – me.

A very simple and a very beautiful technique. Feel: My thought, I-ness, internal organs – me.

The first thing is not to think but to feel. These are two different dimensions. And we have become so intellect-oriented that even when we say that we are feeling, really we are not feeling, we are thinking. Feeling has completely stopped; it has become a dead organ in you. Even when you say, ‘I love,’ it is not a feeling, it is again a thought.

And what is the difference between feeling and thought? If you feel, you will feel yourself centered near the heart. If I say, ‘I love you,’ this very feeling of love will flow from my heart, the center will be near the heart. If it is just a thought, it will come from my head. When you love someone, try to feel whether it is coming from the head, or whether it is coming from the heart.

Whenever you deeply feel, you are headless. In that moment there is no head; there cannot be. The heart becomes your whole being – as if the head has disappeared. In feeling, the center of being is the heart. While you are thinking, the center of being is the head. But thinking proved very useful for survival, so we have stopped everything else. All other dimensions of our being have been stopped and closed. We are just heads, and the body is just a situation for the head to exist. We go on thinking; even about feelings we go on thinking. So try to feel. You will have to work on it, because that capacity, that quality, has remained retarded. You must do something to re-open that possibility.

You look at a flower and immediately you say it is beautiful. Ponder over the fact, linger over the fact. Don’t give a hurried judgment. Wait – and then see whether it is just from the head that you have said it is beautiful, or whether you have felt it. Is it just a routine thing, because you know a rose is beautiful, supposed to be beautiful? People say it is beautiful, and you have also said many times that it is beautiful.

The moment you see the rose, the mind supplies you; the mind says it is beautiful. Finished. Now there is no contact with the rose. There is no need; you have said. Now you can move to something else. Without any communion with the rose… the mind didn’t allow you even a glimpse of the rose. The mind came in between, and the heart couldn’t come in touch with the rose. Only the heart can say whether it is beautiful or not, because beauty is a feeling, it is not a concept.

You cannot say from the head that it is beautiful. How can you say? Beauty is not mathematics, it is not measurable. And beauty is not really just in the rose, because to someone else it may not be beautiful at all; and someone else may just pass without looking at it; and to someone else it may even be ugly. The beauty doesn’t exist simply in the rose; the beauty exists in a meeting of the heart with the rose. When the heart meets with the rose, beauty flowers. When the heart comes in deep contact with anything it is a great phenomenon.

If you come in deep contact with any person, the person becomes beautiful. The deeper the contact, the more beauty is revealed. But beauty is a phenomenon that happens to the heart, not to the mind. It is not a calculation, and there is no criterion by which to judge it. It is a feeling.

So if I say, ‘This rose is not beautiful,’ you cannot argue about it. There is no need to argue. You will say, ‘That is your feeling. And the rose is beautiful – this is my feeling.’ There is no question of argument. Heads can argue. Hearts cannot argue. It is finished, it is a full stop. If I say, ‘This is my feeling,’ then there is no question of argument.

With the head, argument can continue and we can come to a conclusion. With the heart, the conclusion has already happened. With the heart, there is no procedure towards the conclusion; the conclusion is immediate, instantaneous. With the head, it is a process – you argue, you discuss, you analyze, and then you come to a conclusion about whether this is so or not. With the heart, it is an immediate phenomenon – the conclusion comes first. Look at it: with the head, conclusion comes in the end. With the heart, conclusion comes first, and then you can proceed to find the process – but that is the work of the head.

So when such techniques have to be practised, the first difficulty will be that you don’t know what feeling is. Try to develop it. When you touch something, close your eyes; don’t think, feel. For example, if I take your hand in my hand and I say to you, ‘Close your eyes and feel what is happening,’ immediately you will say, ‘Your hand is in my hand.’ But this is not a feeling, this is thinking.

Then I again say to you, ‘Feel. Don’t think.’ Then you say, ‘You are expressing your love.’ That too is again thinking. If I insist again, ‘Just feel, don’t use your head. What are you feeling right now?’ only then will you be able to feel and say, ‘The warmth.’ Because love is a conclusion. ‘Your hand is in my hand’ – this is a head-oriented thought.

The actual feeling is that a certain warmth is flowing from my hand to your hand, or from your hand to my hand. Our life energies are meeting and the point of meeting has become hot, it has become warm. This is the feeling, the sensation, the real. But we go on with the head continuously. That has become a habit; we are trained for it. So you will have to re-open your heart.

Try to live with feelings. Sometimes in the day when you are not doing any particular business – because in business, in the beginning it will be difficult to live with feeling. There, head has proved very efficient, and you cannot depend on feeling. While you are at home playing with your children, the head is not needed, it is not a business – but there too you are with the head. Playing with your children or just sitting with your wife, or not doing anything, relaxing in a chair, feel. Feel the texture of the chair.

Your hand is touching the chair: how are you feeling it? The air is blowing, the breeze is coming in. It touches you. How do you feel? Smells are coming from the kitchen. How do you feel? Just feel. Don’t think about them. Don’t start brooding that this smell shows that something is being prepared in the kitchen – then you will start dreaming about it. No, just feel whatsoever is the fact. Remain with the fact; don’t move in thinking. You are surrounded from everywhere. Everywhere so much is converging on you. The whole existence is coming to meet you from everywhere, from all your senses it is entering you, but you are in the head, and your senses have become dead; they don’t feel.

A certain growth will be needed before you can do this, because this is an inner experiment. If you cannot feel the outer, it will be very difficult for you to feel the inner, because the inner is the subtle. If you cannot feel the gross, you cannot feel the subtle. If you cannot hear the sounds, then it will be difficult for you to hear the inner soundlessness – it will be very difficult. It is so subtle.

You are just sitting in the garden, the traffic is passing by and there are many noises and many sounds. You just close your eyes and try to find the most subtle sound there around you. A crow is cawing: just concentrate yourself on that crow’s noise. The whole traffic noise is going on. The sound is such, it is so subtle, that you cannot be aware of it unless you focus your awareness towards it. But if you focus your awareness, the whole traffic noise will go far away and the noise of the crow will become the center. And you will hear it, all the nuances of it – very subtle, but you will be able to hear it.

Grow in sensitivity. When you touch, when you hear, when you eat, when you take a bath, allow your senses to be open. And don’t think – feel.

You are standing under the shower: feel the coolness of the water falling on you. Don’t think about it. Don’t immediately say, ‘It is very cool. It is cold. It is good.’ Don’t say anything. Don’t verbalize, because the moment you verbalize, you miss feeling. The moment words come in, the mind has started to function. Don’t verbalize. Feel the coolness and don’t say that it is cool. There is no need to say anything. But our minds are just mad; we go on saying something or other.

I remember, I was working in a university, and there was a lady professor who would always be saying something or other. It was impossible for her to be silent in any situation. One day I was standing on the verandah of the college and the sun was setting. It was tremendously beautiful.

And she was just standing by my side, so I told her, ‘Look!’ She was saying something or other, so I said, ‘Look! Such a beautiful sunset.’ So, very reluctantly she conceded. She said, ‘Yes, but don’t you think there should be a little more purple just on the left?’ It was not a painting; it was a real sunset!

We go on saying things, not even aware of what we are saying. Stop verbalizing; only then can you deepen your feelings. If feelings are deepened, then this technique can work miracles for you. 

Feel: My thought.

Close your eyes and feel the thought. A continuous flow of thoughts is there, a continuum, a flux; a river of thoughts is flowing. Feel these thoughts, feel their presence. And the more you feel, the more will be revealed to you – layers upon layers. Not only thoughts that are just on the surface; behind them there are more thoughts, and behind them there are still more thoughts – layers upon layers.

And the technique says: Feel: My thought. And we go on saying, ‘These are my thoughts.’ But feel – are they really yours? Can you say ‘my’? The more you feel, the less will it be possible for you to say that they are yours. They are all borrowed; they are all from the outside. They have come to you but they are not yours. No thought is yours – just dust gathered. Even if you cannot recognize the source from where this thought has come to you, no thought is yours. If you try hard, you can find from where this thought has come to you.

Only the inner silence is yours. No one has given it to you. You were born with it, and you will die with it. Thoughts have been given to you; you have been conditioned to them. If you are a Hindu, you have a different type, a different set of thoughts; if you are a Mohammedan, of course, a different set of thoughts; if you are a communist, again a different set of thoughts. They have been given to you, or you may have taken them voluntarily, but no thought is yours.

If you feel the presence of thoughts, the crowd, you can feel this also – that they are not yours. The crowd has come to you, it has gathered around you, but it doesn’t belong to you. And if this can be felt – that no thought is mine – only then you can throw the mind. If they are yours, you will defend them. And the very feeling that ‘this thought is mine’ is the attachment. Then I give it roots in myself. Then I become the soil and the thought can remain rooted in me. If anything that I can see is not mine is uprooted, then I am not attached to it. The feeling of ‘mine’ creates attachment.

You can fight for your thoughts, you can even become a martyr for your thoughts. Or, you can become a killer, a murderer for your thoughts. And thoughts are not yours. Consciousness is yours, but thoughts are not yours. And why will this help? – because if you can see that thoughts are not yours, then nothing is yours because thought is the root of all. The house is mine and the property is mine and the family is mine – these are the outer things. Deep down the thoughts are mine. Only if thoughts are mine can all these things, the superstructure, be mine.

If thoughts are not mine then nothing matters, because this too is a thought – that you are my wife, or you are my husband. This too is a thought. And if basically thought itself is not mine, then how can the husband be mine? Or how can the wife be mine? Thoughts uprooted, the whole world is uprooted. Then you can live in the world and not live in it.

You can move to the Himalayas, you can leave the world, but if you think that your thoughts are yours, you have not moved a single inch. Sitting there in the Himalayas, you will be as much in the world as here because thoughts are the world. You carry your thoughts to the Himalayas. You leave the house – but the real house is inner, and the real house is built by the bricks of thought. It is not the outer house.

So this is strange, but this happens every day: I see a person who has left the world but still he remains a Hindu. He becomes a sannyasin and still he remains a Hindu or remains a Jain. What does it mean? He renounces the world but he doesn’t renounce the thoughts. He is still a Jain, he is still a Hindu – the thought-world is carried still. And that thought-world is the real world.

If you can see that no thought is yours…. And you will see, because you will be the seer and thoughts will become the objects. When you silently look at the thoughts, thoughts will be the objects and you will be the looker. You will be the seer, the witness, and thoughts will be flowing before you.

And if you look deeply and feel deeply, you will see that there are no roots. Thoughts are floating like clouds in the sky; they have no roots in you. They come and go. You are just a victim, and you unnecessarily become identified with them. About every cloud that passes by your house you say, ‘This is my cloud.’ Thoughts are like clouds: in the sky of your consciousness they go on passing and you go on clinging to each one. You say, ‘This is mine’ – and this is only a vagrant cloud that is passing. And it will pass.

Go back in your childhood. You had certain thoughts, and you used to cling to them and you used to say that they were your thoughts. Then the childhood disappeared, and with that childhood those clouds disappeared. Now you don’t even remember. Then you were young: then other clouds which are attracted when you are young came to you and then your started clinging to them.

Now you are old: those thoughts are no more there, you don’t even remember them. And they were so significant that you could have died for them, and now you don’t even remember. Now you can laugh at the whole nonsense that you once thought that you could die for them, you could become a martyr for them. Now you are not ready to even give a single penny for them. They don’t belong to you now. Now those clouds have gone but other clouds have come, and you are clinging to them.

Clouds go on changing but your clinging never changes. That’s the problem. And it is not that only when you are no longer a child they will change; every moment they are changing. A minute ago you were filled with certain clouds; now you are filled with other clouds. When you came here, certain clouds were hovering on you; when you leave this room, other clouds will be hovering on you – and you go on clinging to every cloud. If in the end you find nothing in your hand, it is natural because nothing can come of clouds – and thoughts are just clouds.

This sutra says: Feel. Be established in feeling first. Then my thought. Look at that thought which you have always been calling my – my thought. Established in feeling, looking at thought, the my disappears. And my is the trick because out of many my’s, out of many me’s, the I evolves – this is mine, this is my. So many mine’s; out of them the I evolves.

This technique starts from the very root. Thought is the root of all. If you can cut the feeling of my at the very root, it will not appear again, it will not be seen anywhere again. But if you don’t cut it down there, you can go on cutting everywhere and it is useless; it will go on appearing again and again.

I can cut it. I can say, ‘My wife? No, we are strangers, and marriage is just a social formality.’ I cut myself away. I say, ‘No one is my wife’ – but this is very superficial. Then I say, ‘my religion,’ Then I say, ‘my sect.’ Then I say, ‘This is my religious book. This is the Bible. This is the Koran. This is my book.’ Then the my continues in some other field and you remain the same.

My thought, and then I-ness. First look at the traffic of thought, the process of thought, the river-like flow of thought, and find out whether any thought belongs to you or whether they are just passing clouds. And when you have come to feel that no thought is yours, to attach my to any thought is an illusion, then the second thing; then you can move deeper. Then be aware of I-ness. Where is this I?

Raman used to give a technique to his disciples: they were just to enquire, ‘Who am I?’ In Tibet they use a similar technique, but still better than Raman’s. They don’t ask, ‘Who am I?’ They ask, ‘Where am I?’ – Because the who can create a problem. When you enquire, ‘Who am I?’ you take it for granted that you are; the only question is to know who you are. You have presupposed that you are. That is not contested. It is taken for granted that you are. Now the only question is who you are. Only the identity is to be known, the face is to be recognized, but it is there – unrecognized it is there.

The Tibetan method is still deeper. They say to be silent and then search within for where you are. Go on in the inner space, move to every point and ask, ‘Where am I?’ You will not find it anywhere. And the more you seek, the more it will not be there. And asking ‘Who am I?’ or ‘Where am I?’ a moment comes when you come to a point where you are, but no I – a simple existence has happened to you. But it will happen only when thoughts are not yours. That is a deeper realm – I-ness.

We never feel it. We go on saying I. The word I is used continuously – the most used word is I – but you have no feeling. What do you mean by I? When you say I, what do you mean? What is connoted through this word? What is expressed? I can make a gesture. Then I can say, ‘I mean this.’ I can show my body – ‘I mean this.’ But then it can be asked, ‘Do you mean your hand? Do you mean your leg? Do you mean your stomach?’ Then I will have to deny, I will have to say no. Then the whole body will be denied. Then what do you mean when you say I? Do you mean your head? Deep down, whenever you say I, it is a very vague feeling, and the vague feeling is of your thoughts.

Established in feeling, cut from thoughts, face I-ness, and as you face it, you find that it exists not. It was only a useful word, a linguistic symbol – necessary, but not real. Even a Buddha has to use it, even after his enlightenment. It is just a linguistic device. But when a Buddha says I, he never means I, because there is no one.

When you face this I-ness it will disappear. Fear can grip you at this moment, you can be scared. And it happens to many who move in such techniques deeply that they become so afraid that they run out of it. So remember this: when you feel and face your I-ness you will be in the same situation as you will be when you die – the same. Because I is disappearing, and you feel death is occurring to you. You will have a sinking sensation, you will feel you are sinking down and down. And if you get afraid, you will come out again and you will cling to thoughts because those thoughts will be helpful. Those clouds will be there: you can cling to them, and then the fear will leave you.

Remember, this fear is very good, a very hopeful sign. It shows that now you are going deep – and death is the deepest point. If you can go into death you will become deathless, because one who goes into death cannot die. Then death is also just around; never in the center, just on the periphery. When I-ness disappears you are just like death. The old is no more and the new has come into being.

This consciousness which will come out is absolutely new, uncontaminated, young, virgin. The old is no more – and the old has not even touched it. That I-ness disappears, and you are in your pristine virginity, in your absolute freshness. The deepest layer of being has been touched.

So think of it in this way: thoughts, then below them I-ness, and thirdly:

Feel: My thought, I-ness, internal organs – me.

When thoughts have disappeared or you are not clinging to them – if they are passing it is none of your business, you are aloof and detached and unidentified, and the I-ness has disappeared – then you can look at the internal organs. These internal organs…. This is one of the deepest things. We know the outer organs. With hands I touch you, with eyes I see you – these are the outer organs.

The internal organs are those through which I feel my own being. The outer are for others. I know about you through the outer. How do I know about me? Even that I am – how do I know about it? Who gives me the sensation of my own being? There are internal organs. When thoughts have stopped and when I-ness is no more, only then, in that purity, in that clarity, can you see the internal organs.

Consciousness, intelligence – they are internal organs. Through them I am aware of my own being, of my own existence. That’s why if you close your eyes, you can forget your body completely, but your own feeling that you are, remains. And it is conceivable that when a person dies…. It is a fact. When a person dies, for us he is dead, but it takes a little time for him to recognize the fact that he is dead because the internal feeling of being, remains the same.

In Tibet they have special exercises for dying and they say one must be ready to die. One of the exercises is this: whenever someone is dying, the master or the priest or someone who knows the bardo exercises will go on saying to him, ‘Remember, be alert, you are leaving the body.’ Because even when you have left the body it will take time to recognize that you are dead because the internal feeling remains the same; there is no change.

The body is only to touch and feel others. Through it you have never touched yourself, through it you have never known yourself. You know yourself through some other organs which are internal. But this is the misery – that we are not aware of those internal organs and our image in our own eyes is created by others. Whatsoever others say about me is my knowledge about myself. If they say I am beautiful or if they say I am ugly, I believe in it. Whatsoever my senses say to me through others, reflected through others, is my belief of myself.

If you can recognize the internal organs you are freed from society completely. That is what is meant when it is said in old scriptures that a sannyasin is not part of the society, because now he knows himself through his own internal organs. Now his knowledge about himself is not based upon others, it is not a reflected thing. Now he doesn’t need any mirror to know himself. He has found the inner mirror, and he knows through the inner mirror. And the inner reality can be known only when you have come to the inner organs.

Internal organs. You can then look through those internal organs. And then – the me. It is difficult to express it in words, that’s why me is used. Any word will be wrong – me is also wrong – but the I has disappeared. So remember, this me doesn’t have anything to do with I. When thoughts are uprooted, when I-ness has disappeared, when internal organs are known, the me appears. Then for the first time my real being is revealed – that real being is called me.

The outer world is no more, thoughts are no more, the feeling of ego is no more, and I have come to recognize my own internal organs of knowing, consciousness, intelligence – or whatsoever you call it – awareness, alertness. Then, in the light of this internal organ, me is revealed.

This me doesn’t belong to you. This me is your innermost center, unknown to you. This me is not an ego. This me is not against any you. This me is cosmic. This me has no boundaries. In this me everything is implied. This me is not the wave. This me is the ocean.

Feel: My thought, I-ness, internal organs. Then there is a gap, and suddenly the me is revealed. When this me is revealed, then one comes to know, ‘Aham Brahmasmi. I am the God.’

This knowing is not any claim of the ego; the ego is no more there. You can mutate yourself through this technique, but first get established in feeling.

-Osho

From The Book of Secrets, Chapter 55

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The Book of Secrets

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Feel: My Thought, I-ness, Internal Organs, Me.

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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Watching the Thinking or Thinking of Watching – Osho

Is it possible that instead of watching the thinking, I am thinking of watching?

Yogananda, it is not only possible, it is absolutely certain that instead of watching the thinking you are thinking of watching. But if you have become aware of it, the change is possible. If you can think of watching, why can’t you watch thinking? Just try. It is not a difficult process, it is simple.

But most people do that. They are thinking of watching and are deceived by themselves and start feeling that great things are happening: The watcher has come in and soon all these thoughts will disappear and the no-mind is not very far away.

When people say to me that meditation is going very well, I am a little suspicious. If the meditation is going very well, you don’t have to say it to me; I can see it. It will change your eyes, it will change your posture, it will change your walk, it will change your speaking, it will make you more and more silent – a pool of peace without any ripples of thoughts.

But human mind is very cunning; it tries to the very end to deceive you. And you are very naive, you go on being deceived.

Sadie Moskovitz took her old grandmother to the movies. It was an epic about the Roman Empire.  In one scene a lot of unarmed prisoners were thrown to the lions. The old grandmother broke out into loud wails, crying out, “Ah, those poor people.”

Sadie was very embarrassed and whispered fiercely, “Don’t scream like that, Grandma. Those are Christians.

Choked, Grandma said, “I see.” She was quiet at once, but then began wailing louder than before.

“Grandma,” demanded Sadie, “what is it now?”

“Over there,” said Grandma, pointing, “that poor little lion at the back. He’s not getting any Christian.”

Beware of your mind more than anything else in the world. It is the greatest deceiving device which has been created by your body, physiology, chemistry, biology. It keeps you tethered to the body and does not allow you to open your eyes to your consciousness. It keeps you engaged; it does not give you even a little holiday. The danger is that if you are given a little holiday you may become aware of your inner grandeur, the beauty of your being and the enormous truth and the glory of it. And once you have seen that splendor, you are not going to be deceived anymore.

Yogananda, now change it. Instead of thinking of watching, start watching the thinking. Even if the thinking is about watching, watch. It does not matter what is the object of thinking – it can be watching – don’t get at all disturbed. You go on watching even thinking about watching and the watching that you will be doing will reveal secrets and the mystery of your being. And as they are revealed, mind disappears.

Mind is only there while you are utterly unconscious and ignorant. When more light is brought by meditation, watching, mind disappears like darkness. It is not a strong enemy; it is just that you have never tried to go beyond it.

Watching is simply a process of going beyond the mind, far away, looking at the mind, watching what is going on. Whatever the mind is doing you simply see it; don’t appreciate, don’t condemn, don’t judge, because all these things are part of thinking.

Watching knows no judgment, no condemnation, no justification, no appreciation. Watching is simply like a mirror; standing before the mirror you may have a beautiful face but the mirror does not smile at you. You may have an ugly face but the mirror does not feel disgusted. You may have no face at all; the mirror is unconcerned.

Watching is simply exactly like a mirror reflecting the mind. Whatever is going on, the mirror reflects but makes no comments. This is the secret to getting beyond the mind, farther and farther away from it. Soon you will see that your mind is just a faraway echo – you can’t even figure it out what it is muttering – and then it disappears.

The attachment with the mind is through your condemnation or appreciation. Even when the mind disappears, don’t say to yourself, “Aha, this is it.” Then the mind has come back from the secret door that it knows.

Just remain silent.

There is no need to say “Aha!”

There is no need to say “This is it!”

Relish and enjoy the silence that has come around you. Where mind was just a marketplace, you have entered into the silences of the heart.

Enjoy, dance, but don’t say a single word.

-Osho

From Satyam Shivam Sundaram, Chapter 27

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Satyam Shivam Sundram

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Feel First Your Own Feeling – Osho

This morning you spoke of the need to be responsible, to not lean on others, to be alone.

I see I have been taking sannyas as an excuse to avoid these things – Asking you all the time what to do, calling on your presence when I am sad and lonely, imagining you are with me, filling all the emptiness. I feel irresponsible and confused again about what sannyas is.

You will always feel confused if you lean on somebody else because then the understanding will not be yours, and understanding cannot be borrowed. So you can befool yourself a little while. Again and again the reality will erupt and you will feel confused. So the only way to avoid confusion is not-rationalization. The only way to avoid confusion is to stand on your own feet, to be alert, to be aware. Don’t postpone awareness. Whenever you start leaning on somebody, you are avoiding awareness — and you have been taught and conditioned for it from the very beginning. The parents, the peers, the society, the educationists, the politicians, they all go on trying to condition you in such a way that you always depend on others. Then you can be manipulated, then you can be dominated. Then you can be exploited and oppressed, then you can be reduced to being a slave. You lose your freedom.

This conditioning is there. When you come to me you come with that conditioning, of course; there is no other way. And immediately your mind starts functioning from your conditioning: you start leaning on me. But I am not going to allow you that. I will push you again and again, throw you again and again to yourself. Because I would like you to stand on your own understanding. Then it will be something of the permanent, then you will never be confused.

Confusion comes in…. I say something to you, you start believing in it — but it is not your vision, it is not your perception. Tomorrow in life something happens and you are in a difficulty. The difficulty arises because you have learned by rote — you have memorized me. Now you will try to respond through this borrowed understanding. Life changes every moment. My understanding of this moment will not be of any help to you the next moment. My understanding of this moment cannot be made a permanent reference. And if you take it verbally, intellectually, mentally, and you carry it with you, you will again and again be confused; because life will always sabotage your so-called understanding.

Life trusts only real understanding. Real means your own, authentic, that arises from you.

I am not here to give you knowledge, I am not here to give you theories. That’s what has been done for centuries, and man has remained as ignorant as ever. I am here to make you alert to the fact that hidden behind you, within you, is a source of light. Tap that source. Let that light bum bright within you. And then you have something alive. Then whatsoever problems come in life, you will not tackle them from your past knowledge. You will tackle them in the present. You will face them with your present understanding.

Whatsoever I say will always become past. The moment I have said, the moment you have heard, it has already gone into the past. And life goes on changing; it is a constant movement. It knows no stopping, it knows no rest. Again and again you will feel confused.

And with me also there is a problem. The next moment you will ask the same question, and I will never answer the same again. Because I respond. I don’t answer, I don’t remember my old answers — I respond. Your question is there, I am here, I respond again. And if you go on collecting my answers: not only confused, you will become mad. Because you will not find any harmony in them, any consistency in them. They are inconsistent. What can I do. Life is inconsistent. If I am to be true to life, I have to remain inconsistent in my statements. If I want to be true to my statements, then I betray life. And I would like to remain true to life. I can betray my past, but I cannot betray the present. I can go against my statements, but I cannot go against the present life, this moment.

So confusion will arise. Someday I will say something, and I will say something else some other day. If you compare, if you try to make a consistent whole out of my statements, you are going to be in trouble, in deep trouble. Don’t do that. You just listen to me. And don’t learn my answer; learn my response. Don’t be bothered with what I say. See the way I say it. See the way I respond to a situation, to a question. The answer is not important, but my alive response is.

And if you can learn the alive response, you become responsible. My meaning of the word “responsibility” is totally different from the dictionary meaning. In the dictionary responsibility seems something like a duty, a commitment, as if you are responsible to somebody else. The word is almost dirty. The mother goes on saying to the child, “You are responsible to me, remember.” The father goes on saying to the son, “You are responsible to me, remember.” The society goes on saying to the individuals, “You are responsible to us, to the society, remember.” And your so-called images of God, they also go on telling people, “You are responsible to us… to me.”

When I use the word “responsibility” I mean your aliveness, responding aliveness. You are not responsible to anybody else except your own being, this moment. You are responsible to be responsible. To respond with an open heart, with vulnerability. Not with closed fists but with open hands. Not hiding and holding something. Opening yourself completely, in deep trust with life. Not trying to be clever and cunning. Then you float with life moment to moment… your response will change because life is changing.

Sometimes it is hot and you cannot sit outside in the sun and you would need a shelter. Sometimes it is too cold and you cannot sit under the shelter and you would like to sit under the sun. But nobody is going to say to you that you look very inconsistent: “The other day you were sitting in the shelter, and now you are sitting under the sun? Be consistent! Choose! If you want to sit in the sun, then sit consistently in the sun.” You will laugh at this absurdity, but this is what people have expected of you in life.

Everything is changing around you. Don’t get fixed ideas; otherwise you will be confused. And don’t listen to what others say; listen to your own heart. I have heard:

What mankind had feared for generations finally happened: a nuclear reaction ran out of control and the entire globe exploded, killing every living thing in it.

Naturally, at the Pearly Gates there was terrible confusion, what with so many souls arriving at the same time, so St. Peter decided to try and sort out the grades by putting up various notices behind which the appropriate souls could form queues.

One sign read Bosses Only, and another read Men Who Were Under Their Wives’ Thumbs. Behind the Bosses Only sign was one solitary soul, whereas under the other sign was a queue stretching right to the Milky Way.

St. Peter, curious, said to the solitary soul, “How is it that you are the only one here?”

“I don’t know — the wife told me to stand here,” was the reply.

Sometimes it is the wife, sometimes it is the husband, sometimes it is the father, sometimes the mother — sometimes the guru. Somebody is telling you to stand here, and you don’t know why. Make sure why you are standing there.

Listen. It is a little complex. Even if you decide to follow somebody, listen to your heart, as to whether you want to follow. I am not saying don’t follow anybody, because if your heart says follow, then what will you do? But listen to the heart, feel your own feeling first because ultimately you are responsible to your heart. Everything else is secondary; you are primary. You are the center of your world.

If you choose to follow me or if you choose to be initiated by me, if you choose to surrender to me, feel first your own feeling. Otherwise you will again and again be confused, and again and again you will start thinking, “What am I doing here?” You will start thinking, “Why have I taken sannyas? Why?” Don’t take it because somebody else is saying to. Feel it. Then the confusion will never arise. Then it cannot arise; then there is no question of confusion.

Confusion is a wrong functioning. If you function from your center, confusion never arises. If you function from somebody else’s center, the confusion is bound to arise continuously — and people are functioning from others’ understandings, from advisers, experts. They are living through them. People have completely left their lives in others’ hands.

Feel it, wait for the feeling to arise. Be patient, don’t be in a hurry. And if you have felt your feeling well, then you will have a deep root, and that root will make you strong, and that root will not allow any confusion to settle around you.

-Osho

From Yoga: The Alpha and the Omega, V.9, Chapter Two

Copyright© OSHO International Foundation

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Your Pure Gold – Osho

Is it useful for those of us with you to try to understand what is happening in our meditation and growth, and to be able to articulate it? Or do we just need to watch? 

Maneesha, you just need to watch. The moment you start thinking, “What is happening?” mind will come back. If you start analyzing, mind will come back. Whatever you do, except watching, mind will come back. That is the only enemy to be avoided, and watching is the only shelter in which the mind cannot enter.

Your question is significant. One tends to think, “What is happening?” and analyze it. But one is unaware of the fact that in this effort of analyzing, finding explanations, mind has come back from the back door. By watching, we are trying to get free from mind. All other activities belong to the mind.

So you need only to watch, you need only to get as deep in watching as you can. Go deeper and deeper to such an extent that mind is left miles back, and only a pure witness is there. That is your pure gold, that is your buddha.

-Osho

From Rinzai: Master of the Irrational, Chapter Five

Rinzai: Master of the Irrational

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Here is Your Home, Your Eternal Being – Osho

How are one-pointedness, concentration and meditation related to each other?

Prem Dinesh, one-pointedness, concentration and meditation are not related to each other at all. This is one of the confusions prevalent all over the world.

One-pointedness is another name for concentration, but meditation is just the opposite of concentration. But in most of the books, in most of the dictionaries, and by the so-called teachers, they are used as if they are synonymous.

Concentration simply means one-pointedness. It is something of the mind. Mind can be a chaos, a crowd. Mind can be many voices, many directions. Mind can be a crossroads. Ordinarily, that’s what mind is, a crowd.

But if the mind is a chaos, you cannot think rationally, you cannot think scientifically. To think rationally and scientifically, you have to be concentrated on the object of your study. Whatever the object is, the one thing necessary is that you are pouring your whole mental energy onto that object. Only with this much force is there a possibility to know the objective truth; hence, concentration is the method of all sciences.

But meditation is totally different. First, meditation is not of the mind. It is neither one-pointed mind nor many-pointed mind; it is simply not mind. Meditation is going beyond, beyond mind and its boundaries. They cannot be related; they are opposite to each other. Concentration is mind and meditation is no-mind.

The West, particularly, has not known meditation. It has remained confined to concentration–hence all scientific progress, technology — but it has not known the inner science of silence, peace, of being a light unto oneself.

One-pointedness can reveal the secrets of the outside world. Meditation reveals the secrets of your own subjectivity. It can be said, concentration is objective and meditation is subjective. Concentration moves outwards; meditation moves inwards. Concentration is going far away from yourself. Meditation is coming home to your innermost center. Mind, reason, logic, all point towards the outer — to them, the inner does not exist at all.

But this is a fundamental law of the inner reality that nothing is ever accomplished in the inner world by a reasonable man. It is an irrational, or better to say supra-rational approach—To know oneself you don’t need mind, you need utter silence. Mind is always concerned with some thing or many things. There are thoughts and thoughts, ripples upon ripples — the lake of the mind is never ripple-less.

Your inner being can be reflected only in a mirror without any ripples. No mind — absolute silence of all thoughts, absence of the mind completely — becomes the mirror without any ripples, without even a single fluttering of thought. And suddenly, the explosion: you have become aware for the first time of your own being.

Up to now, you have known things of the world; now you know the knower. That’s exactly what Socrates means when he says: Know thyself. Because without knowing thyself — I want to add to the Socratic advice — you cannot be yourself. Knowing thyself is a step to being thyself, and unless you are yourself, you can never feel at ease. You can never feel contented; you can never feel fulfilled; you can never feel at home in existence.

Some discomfort, some misery… you are not exactly aware what, but a constant feeling that something essential is missing; that you have everything and yet something which can make everything meaningful is absent. Your palace is full of all the treasures of the world but you are empty. Your kingdom is big but you are absent. This is the situation of the modern man; hence, the constant feeling of meaninglessness, anxiety, anguish, angst.

Modern mind is the most troubled mind that has ever existed for the simple reason that man has come of age. A buffalo is not disturbed about the meaning of life — the grass is his meaning of life; more than that all is useless. The trees are not interested in the meaning of life; just a good shower and a rich soil and a beautiful sun and life is a tremendous joy. No tree is an atheist; no tree ever doubts. Except for man, doubt does not exist in existence. Except for man, nobody looks worried. Even donkeys are not worried. They look so relaxed, so philosophically at ease. They have no fear of death, no fear of the unknown, no concern for the tomorrow.

It is only man and his intelligence that has given him a very difficult life, a constant torture. You try to forget it in a thousand and one ways, but it goes on coming back again and again. And this will continue until your last breath unless you know something of meditation, unless you know how to turn inwards, how to have a look at your own interiority. And suddenly, all meaninglessness disappears.

On a very high level, you are again as at ease as the trees. At a very high consciousness, you are as relaxed as the whole of existence. But your relaxation has a beauty to it — it is conscious, it is alert. It knows that it is. It knows that while the whole of existence is asleep, it is awake.

What is the point of a beautiful sunrise if you are asleep? What is the beauty of a rose if you are asleep? Mind is your sleep, concentrated or not. Meditation is your awakening. The moment you awake, sleep disappears and with it all the dreams, all the projections, all expectations, all desires. Suddenly you are in a state of desirelessness, non-ambition, unfathomable silence. And only in this silence, blossoms flower in your being. Only in this silence the lotuses open their petals.

Remember that any teacher who says to you that concentration is meditation is committing a great crime. Not knowing that he is misleading you, and misleading you on such a fundamental subject, he is far more dangerous than somebody who can kill you. He is killing you far more significantly and deeply. He is destroying your consciousness; he is destroying your very possibility to open the doors of all the mysteries that you are.

Albert Camus has one beautiful statement to remember: “The absurd is the essential concept and the first truth.” Naturally, when mind is not there, no-mind cannot be a rational concept. It is absurd. It cannot say anything reasonably — where it is, what it is, what it signifies. It can only indicate mystically — hence all the parables of the world. The mystics could not say in a logical way what they have experienced. They went around telling stories, parables, which can be understood on two levels: one of the mind and one of the no-mind.

That is the beauty of a parable. You can understand it just like any other story, but it was not meant to be just another story; it was meant to give you some hint, some hidden hint towards that for which mind is absolutely inadequate. I will give you a few examples.

A blind man is brought to Gautam Buddha. The blind man is not an ordinary man, he is a great logician. And his whole village is tired of his logic. They are very annoyed and irritated by the blind man, because he refuses to believe that light exists. And he requires of the whole village that if they say light exists, they have to give him proof: “I can touch things; let me touch your light. I can taste things; let me taste your light. I can smell things; at least let me smell your light. I can hear things; beat the light so I can hear the sound. Do something. These are the only four senses I have.”

Light is neither available to the nose nor to the ears; neither to the mouth, nor to the hands. Unless you have eyes, there is no way to prove that light exists.

Gautam Buddha said to the people, “You have brought him to a wrong man. You have all given all kinds of proofs, and you have not been successful. What can I do? Take him to my personal physician. He is just sitting behind me. He is the greatest physician of our time; perhaps he can cure the blind man’s eyes. He does not need any argument, he needs treatment. He does not need any evidence, logical proof about light; he simply needs eyes. Then there will not be any question or any doubt or any asking for evidence.”

He was given to the physician. It took six months for him to cure that man from his blindness. The day he saw light he cried and went from house to house in the village to offer an apology, “Forgive me. Although I was being rational and logical I had no idea that unless you have eyes, you cannot be given any proof that cannot be rejected by you, argued against.” Although the whole world knows that light exists, the whole world cannot make a single blind man convinced of it.

Your consciousness is not available to the mind. Your mind is not the right vehicle to know yourself. Unless you have a new eye — what in the East we have called the third eye, symbolically…. These two eyes open outwards. Just as a symbol, the third eye opens inwards. The two eyes are for the duality of the world, the one eye is for the singleness of your being.

As you start looking inwards, you are amazed: you were ignoring yourself, and that was the trouble.

That was why you were in misery, anxiety, suffering. You were trying everything to remove the misery, but it was caused by your unawareness, by your unconsciousness, by your ignorance of your own being. That was the cause. And unless that cause is removed, you will never have a taste of blissfulness, of ecstasy, of immortality, of the divineness of existence.

The pretty young thing came slamming into her apartment after a blind date and announced to her roommate, “Boy, what a character! I had to slap his face three times this evening!”

The roommate inquired eagerly, “What did he do?”

“Nothing,” muttered the girl. “I slapped him to see if he was awake!”

But nobody is awake. Spiritually, we are all asleep. Meditation is a way of awakening.

Concentration has nothing to do with meditation. But you have been told by Christians, by Hindus, by Mohammedans, by all your so-called organized religions to concentrate on God; concentrate on a certain mantra; concentrate on the statue of a Buddha, but concentrate. And remember, whether you concentrate on a hypothetical God which nobody has ever seen, nobody has ever met, for which no proof, no evidence exists anywhere…. You can go on concentrating on an empty hypothesis, that is not going to reveal you to yourself.

Concentrate on a statue which is man-made, manufactured by you; you can go on concentrating but you will not find anything to transform your being. Or concentrate on scriptures, mantras, chantings… but all those efforts are an exercise in utter futility.

Go beyond the mind — and the way beyond the mind is very simple — just become a watcher of the mind, because watching immediately separates you from the thing you watch. You are watching a movie; one thing is certain, you are not an actor in the movie. Watching the road and the crowd passing by, one thing is certain; you are standing by the side, you are not on the road in the crowd. Whatever you watch, you are not.

The moment you start watching the mind, a tremendous experience happens — a recognition that you are not the mind. Just this small recognition that “I am not the mind” is the beginning of no-mind. You have transcended the crowd, the voices, the chaos of the mind; you have moved into the silences of the heart.

Here is your home, your eternal being.

Here is your deathless, essential existence.

Knowing this has never been transcended by anything more blissful, more ecstatic.

You may have heard about Segal’s Law: A man with one watch knows what time it is. A man with two watches is never sure.

Mind is not only two, it is many. A man with mind is not sure of anything. He is doubtful about everything; he is unsure about everything. And a life of doubt and unsureness is not a life; you don’t have any roots anywhere. And without roots you cannot have flowers, and you cannot become fruitful. Your life will remain barren, a desert where nothing grows.

Two women in a train were engaged in an argument. At last, one of them called the conductor. “If this window is open,” she declared, “I will catch cold and will probably die.”

“If the window is shut,” the other announced, “I shall suffocate.”

The two glared at each other. The conductor was at a loss, but he welcomed the words of a man who sat near. These were, “First, open the window; that will kill one. Next, shut it; that will kill the other. Then we can have peace.”

That is what you have to do with your mind if you want peace, peace that passeth all understanding.

-Osho

From The Invitation, Chapter Seven

The Invitation

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