Sandhya: Twilight of Meditation – Osho

When people come to me and they ask, “How to meditate?” I tell them, “There is no need to ask how to meditate, just ask how to remain unoccupied. Meditation happens spontaneously. Just ask how to remain unoccupied, that’s all. That’s the whole trick of meditation – how to remain unoccupied. Then you cannot do anything. The meditation will flower.”

When you are not doing anything the energy moves towards the center, it settles down towards the center. When you are doing something the energy moves out. Doing is a way of moving out. Non-doing is a way of moving in. Occupation is an escape. You can read The Bible; you can make it an occupation. There is no difference between religious occupation and secular occupation: all occupations are occupations, and they help you to cling outside your being. They are excuses to remain outside.

Man is ignorant and blind, and he wants to remain ignorant and blind, because to come inwards looks like entering into a chaos. And it is so; inside you have created a chaos. You have to encounter it and go through it. Courage is needed – courage to be oneself, and courage to move inwards. I have not come across a greater courage than that – the courage to be meditative.

But people who are engaged outside with worldly things or non-worldly things, but occupied all the same, they think – and they have created a rumor around it, they have their own philosophers – they say that if you are an introvert you are somehow morbid, something is wrong with you. And they are in the majority. If you meditate, if you sit silently, they will joke about you: “What are you doing? – gazing at your navel? What are you doing? – opening the third eye? Where are you going? Are you morbid?… because what is there to do inside? There is nothing inside.”

Inside doesn’t exist for the majority of people, only the outside exists. And just the opposite is the case. Only inside is real; outside is nothing but a dream. But they call introverts morbid, they call meditators morbid. In the West they think that the East is a little morbid. What is the point of sitting alone and looking inwards? What are you going to get there? There is nothing.

David Hume, one of the great British philosophers, tried once… because he was studying the Upanishads and they go on saying: Go in, go in, go in – that is their only message. So he tried it. He closed his eyes one day – a totally secular man, very logical, empirical, but not meditative at all – he closed his eyes and he said, “It is so boring! It is a boredom to look in. Thoughts move, sometimes a few emotions, and they go on racing in the mind, and you go on looking at them – what is the point of it? It is useless. It has no utility.”

And this is the understanding of many people. Hume’s standpoint is that of the majority: What are you going to get inside? There is darkness, thoughts floating here and there. What will you do? What will come out of it? Had Hume waited a little longer – and that is difficult for such people – if he had been a little more patient, by and by thoughts disappear, emotions subside. But if it had happened to him he would have said, “That is even worse, because emptiness comes. At least first there were thoughts, something to be occupied with, to look at, to think about. Now even thoughts have disappeared; only emptiness…. What to do with emptiness? It is absolutely useless.”

But had he waited a little more, then darkness also disappears. It is just like when you come from the hot sun and you enter your house: everything looks dark because your eyes need a little attunement. They are fixed on the hot sun outside. Comparatively, your house looks dark. You cannot see, you feel as if it is night. But you wait, you sit, you rest in a chair, and after a few seconds the eyes get attuned. Now it is not dark, a little more light…. You rest for an hour, and everything is light, there is no darkness at all.

If Hume had waited a little longer, then darkness also disappears. Because you have lived in the hot sun outside for many lives your eyes have become fixed, they have lost the flexibility. They need tuning. When one comes inside the house it takes a little while, a little time, a patience. Don’t be in a hurry.

In haste nobody can come to know himself. It is a very, very deep awaiting. Infinite patience is needed. By and by darkness disappears. There comes a light with no source. There is no flame in it, no lamp is burning, no sun is there. A light, just like it is in the morning: the night has disappeared, and the sun has not risen…. Or in the evening – the twilight, when the sun has set and the night has not yet descended. That’s why Hindus call their prayer time sandhya. Sandhya means twilight, light without any source.

When you move inwards you will come to the light without any source. In that light, for the first time you start understanding yourself, who you are, because you are that light. You are that twilight, that sandhya, that pure clarity, that perception, where the observer and the observed disappear, and only the light remains.

But it takes time. In the beginning you will feel chaos. One has to pass through it. And nobody else can do it for you, remember, you have to pass through it. The master can only do this much – he can help you to pass, he can give you courage. He can say, “Don’t be afraid, just a few steps more.”

It happened: Buddha was moving from one town to another. They had lost their way. They asked a few villagers on the way, “How far until the next town?”

They said, “Just two miles,” as is always said in India. Whether it is fifty miles or twenty miles, it makes no difference; villagers always say, “Just two miles.”

Buddha and his disciple Ananda, they walked two miles but there was no sign of any village coming nearer. They couldn’t see any possibility that the village was any nearer. They asked again a few villagers, “How far is the village?”

They said, “Just two miles.”

They moved two miles. Ananda became desperate. He said, “Are these people absolute fools or are they knowingly deceiving us? – Because we have again moved two miles and there is no village. Are they playing tricks? Why should they lie?”

Buddha said, “You don’t understand. They are like me. It is because of compassion that they say, ‘Just two miles,’ so you get courage. And you say, ’Okay, so just two miles? Let two miles be passed.’ They help you. If they say, ‘It is a hundred miles,’ you will drop dead. You will be flat on the earth. You will lose courage.”

A master cannot do it for you. He cannot pass through the misery, through the chaos. If he could he would have done it, but that is not possible in the nature of things. But he can help you, he can give you courage, he can say, “Come on, just a little more, and the night will pass. And when the night is the darkest the morning is nearest.” He will give you courage, and that is needed.

That’s why without a master it is almost impossible to travel on the path, because who will help give you courage? Who will say, “Just two miles more…”? Who will say that you are almost at the end of the journey, you have almost reached, just a little bit more…? And as Lao Tzu says, a thousand league journey is completed by taking only one step at a time. You take one step, then another, then another, and a thousand-mile journey is completed.

Chaos is going to be there. When you enter inside, all diseases that you have suppressed will erupt to the surface. All the miseries that you have been avoiding – they are waiting for you there, restlessly waiting for you. They will surface. You will pass through hell. But nobody ever reaches heaven if he is not ready to pass through hell. Hell is the gateway. Hell is the way, heaven is the journey’s end. But one has to pass through the hell. Through a dark night one has to pass to come to the morning. And you will have to encounter it.

Man is ignorant, and he resists any effort to break his ignorance because he is afraid a chaos is waiting. And you rightly suspect, the chaos is there. You will almost go mad. A master will be needed who can hold your hand while you are going mad, and take you out of the madness.

These are the implications. That’s why the mind goes on playing games with you. It says, “Yes, tomorrow I am going to meditate.” But it is afraid. Meditation is like death. And it is. You will have to die as you are; only then the new can be born.

-Osho

Excerpt from Just Like That, Chapter Six

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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Self-Realization: A Personal Account – Albert Blackburn

Beginning on page 5:

July 2, 1944 was another beautiful day for a drive to Ojai. This time I was accompanied by my wife and two Theosophical friends from Pasadena. We all had an animated discussion about Theosophy on the way up. Krishnamurti’s talk on this day included reference to the dualistic nature of thought and the mind’s play between the pairs of opposites (good & bad, right & wrong, yours & mind, etc.) After the talk, we had a picnic lunch down by a beautiful stream under the trees. I spent the rest of the afternoon awaiting my 5:00 o’clock interview. The interview was to be given at Arya Vihara at the east end of the Ojai Valley, an old redwood house which had been purchased in the early 1920’s for Krishnamurti and his brother Nitya by Annie Besant and a group calling themselves The Brothers Association.

My wife and friends waited in the car while I went into the house for my interview. I had been trying to think of what to say. I thought I had all of the answers to life’s problems. What could we talk about?

Krishanji—as I later came to call him—met me at the door and asked me to be seated in a chair in the small redwood room. Then he sat down facing me and after a brief period of silence he said, “Well, sir, what do you want to talk about?” This of course was the same question I had been asking myself all afternoon. I began by asking how I could actually live a celibate life under the conditions in which I was living. I brought up the subject of celibacy and the goals I had set for myself.

His response was, “Why do you want to live a celibate life?”

I told him of my wishes to develop my psychic powers and live a spiritual life.

Krishnamurti asked me what my wife thought about my wishes for celibacy an I explained how this proposed way of life was so important to me that I really didn’t care what she thought about it; it was something I felt compelled to do.

“But don’t you feel that she has some rights in this matter?”

Even so, I replied, I still feel that way about it.

Krishnaji apparently saw that I was determined on this course of action; he dropped the subject. He obviously was not going to give me any magical solution to my problem with sex.

The interview came to an end and we both left the room to stand on the outside porch. The afternoon sun was low in the western sky and the scene from this elevation overlooking the Ojai Valley was very beautiful. I remarked to him about this beauty and he replied, “Yes, it is beautiful, but isn’t it a shame that the war is still going on?”

That’s true but I suppose it is all according to The Plan.”

Krishnaji said, “What plan?”

I said, “You know, the Plan of Evolution?”

“All of the great teachers have talked about evolution; Christ, Buddha, and all the others.”

“That’s funny, I don’t remember the Buddha saying anything about evolution. Of course, there is such a thing as physical evolution such as from and oxcart to an airplane, but I don’t think this is what you mean by evolution.”

He was right! I didn’t mean physical evolution. I meant the idea that I had always entertained pertaining to spiritual evolution. He then asked, “Is there such a thing as evolution in the way you mean it?”

Suddenly I saw that a basic idea upon which I had based all my life and hopes was not valid in the way I had believed it to be. There was no spiritual evolution, only the freeing of the consciousness from conditioning.

I was utterly shattered by this discovery and in desperation I asked him, “Is there nothing real in this world outside of the pairs of opposites?”

“Yes, that tree is real and your little dog is real, but what you think about them is not real.”

I suppose he could see the shock and void I was facing, as he kindly said, “Please come and see me again on Thursday afternoon and we will talk more about these things.” He then said goodbye and we parted.

My mind was in utter turmoil. The very foundations of my psychological world had been torn apart. I felt that I was in a void and doubted by ability to drive home. However, Krishnaji had pointed out the obvious fact that physical things did have a reality in themselves. This meant that my car was real and the steering wheel which I could firmly hold onto could be my link with reality. I have no recollection of the trip home.

The next three days are also totally lost to personal memory. I know that I did not eat or sleep during this time. There was no “me” to do these things and I suppose the body was quiet.

When I came back to normal functioning it was with an entirely new perspective. My first conscious act was to resign from the Theosophical Society. It had been the whole basis of  my life; now for me it was dead. I now saw from a new perspective the occult studies that had held such a fascination for me before. Not that these studies represented falseness, only that I had transcended them. They were part of the dualistic thought process. Because of my sudden awareness of the state of being beyond thought, these occult studies no longer held interest for me. Ambition was gone: there was no future so how could there be ambition? Fear was gone: what is there to be afraid of when one is going nowhere and hence has nothing to gain or lose? There were no problems because there was a new discernment moment-by-moment into the true relationship between myself and the environment. There was a direct perception into all relationships and a feeling of oneness with everyone and everything. The word love took on a different meaning. With the personal element removed, there was an integral feeling of love and compassion for every living thing: a knowing what was right and the desire to help. There was the knowing that never again could I consciously escape the facts of life by being dishonest in order to protect myself or in order to gain anything for myself. From that moment on I felt completely responsible for my own actions, aware now that freedom is an intrinsic part of life, and thus I must never again consciously stand in another’s way or cast my shadow across another’s path. All life was really one, and the actuality of it was overwhelming. There was a seeing the virtues spoken of in the Bible were an intrinsic part of this unified consciousness. I no longer needed to worry about expending the effort required to live virtuously. No discipline was required, no effort need be exerted, the path and I were one, constant companions in this new state of being. There was a state of acceptance of whatever life brought and true faith born in the knowledge that in doing my best, with no thought of self, whatever happened would be all right. There was the birth of insight into many things and with it the ability to see the true in the true and the false in the false.

I felt as though I had been living in a very cluttered house surrounded by innumerable “things.” These things were ideas, and conclusions which I had created. Suddenly my house had been swept clean and I was alone—not lonely, but in a state of complete freedom—free to start from scratch to discover the true values in living. Concepts such as right and wrong, good and bad, moral and immoral were stripped away as absolutes. Now, these judgments were only relative terms. As Krishnaji had said, it was a pathless land. There was no one who could give advice. There was no authority! It was a new dimension: a timeless state. There was no fear.

I remember writing Krishnaji a note in which I told him that I felt as a little bird must feel when it has outgrown its nest: it must fly but doesn’t know how.

Thursday I drove up to see Krishnaji again. The trip helped to bring me down to earth and by the time I had arrived, there was a grounding in physical reality. I tried to explain to him some of the fantastic things that had happened, but he would stop me on each attempt to describe this to him. Each time he would bring me back to the present moment and refused to discuss anything which had happened in the past. This attitude of his applied to all meetings that I have ever had with him over the past 39 years. Though I didn’t appreciate it at that time, his wisdom in this matter was well grounded in fact, as subsequent events have shown.

During this interview he said, “Find the answer to the question, ‘What is the I?’” Naturally at that moment, I could not answer the question. However, the question had been posed, it did register in my mind, and was to bear its own fruit in a most interesting way.

On the way home I tried to analyze the details of all the events of the past few days. I was again in focus with my everyday life in the physical world but a new dimension had been added. All of the qualities and feelings of the experience were present in the deepest part of my consciousness. I could not forget the essence of the event; it was now an intrinsic part of my nature. With all of this, however, there was now also the reality of my actual life situation to be faced. I was married, with its relationships and responsibilities. There were my wife and son, whom I loved and who certainly needed my help and understanding. There was my home and the airport business in Monrovia. There was the Monrovia Flight School operating in Prescott, Arizona, with a contract to train Navy pilots. World War II was in full swing. I knew that I must give my complete attention to every detail of this situation which I had created through my past thoughts and actions.

Krishnaji had challenged me to answer the question, “What is the I?” This question began working inside me like a seed that had been planted. It seemed an impossible question. Where was I to start? I can see now that this is a fundamental question. Our whole life’s activity is based on the premise that we know what we are. There are certainly plenty of professional authorities who have told us about ourselves. I was well familiar with many of these descriptions: medical terminology concerned with the gross physical body; the psychological terms for the various phases of consciousness; and the esoteric terms form the domain of the occult tradition.

For the next few days I found myself busy with my home life and the airport business. The private airports within 150 miles of the coastline had been closed to flight operations shortly after Pearl Harbor. However, there were other activities which needed supervision at the Monrovia airport. My secretary had moved to the flight operations at Prescott, Arizona, so I found myself alone in the office most of the time.

One morning, having taken care of the things that had to be done, I picked up the booklet of the Krishnamurti Talks of 1936. These were the talks that had been given in various locations around the world. I had been reading this booklet in a desultory manner for the last several weeks, and had gotten up to the fourth talk given in Ommen, Holland on July 29, 1936. I had not picked up this book for the past week, as so many things had been happening in my own life. Now, however, there was time and space in which to read. There had been no intimation of any connection between this material and Krishnaji’s question, “What is the I?” Now a new element had been added to my understanding. The words were alive and had a living quality. They no longer were just furnishing “dead” information but as I read, there was a different quality. Each sentence applied directly to me at that moment. This was what I was actually experiencing at that moment. There was again that heightened awareness which had been experienced the previous Sunday, but this time it was happening at my own level and in direct relationship to what I was involved in. What I was reading was like looking at the innermost functioning of my own mind. I was in direct relationship with the words, they were like a mirror in which I saw and understood the workings of my mind.

In this particular talk Krishnaji was continuing to examine the “I” process, and as his description of its dynamics unfolded, there was a direct link between me and this description.

Suddenly it happened! In the midst of the second paragraph there was again that complete stopping of time and an insight into the situation. The “I” had caught itself in action. At this moment there was no longer any mystery. Krishnaji’s question had been answered! There was no “I” existing separate from the thought process. The “ego” as a permanent entity didn’t exist. What did exist was a process! This process had a name, a past, and a future which was the result of time.

When the thought process stopped, time did not exist. There was only experiencing, not the dual process of experience and the person to whom the experience was happening.

[…]

The result of these contacts with Krishnaji led to many changes in my life. I began to experience more and more frequently the state of consciousness which for obvious reasons I have chosen to call Now-Consciousness.

This has become an ongoing state of experiencing for me over the intervening years. It has brought a transformation in behavioral patterns that I have not consciously sought. Neurotic responses to many life experiences have dropped away. Relationships with nature have taken on a depth of meaning hitherto undreamed of. Each detail of life has become meaningful in a new way. All of the insights previously seen have remained in their essence as a sustaining background through which life is met.

To me, the valuable characteristic of Now-Consciousness is its universal availability for anyone. It can be experienced by rich or poor, in a palace or a hovel, by an intellectual or a simple person. It is the common heritage of everyone. Because of its simplicity it is easily overlooked by the erudite.

It is the only approach to the experiencing of reality that is non-dualistic. Therefore the transformative results are not ego induced. What is discovered is true and uniquely understood by each in his own way. This truth becomes an intrinsic part of one’s nature and leads to right behavioral patterns. In this behavioral change, which so subtly comes about, one finds his or her place in the over-all fabric of life. It is a true uniqueness in which there is no competition or exploitation of another.

I have found that it is all too easy to reach conclusions about anything. Any conclusion or definite answer is a blockage to the ceaseless flow of life which gathers around itself other mental debris. This effectively brings to an end further insights into that particular subject. Therefore what I happen to be now observing is only my individual point of view. My findings may be of interest to others who are also seeking the true meaning of life.

In the early years of his teaching, Krishnamurti had reiterated many times his intention to never betray the truth in order to make it more palatable to his listeners. I was deeply touched by his sense of integrity. In speaking with him one day, I remarked, “Krishnaji, I never what to betray this truth, which has become so important in my life.”

He answered, “Don’t worry, you will never betray the truth if you are careful to only speak or write from your own experience and understanding of life. Never quote or use other people’s material as your own.” This made a profound impression on me and since that time, I have been very careful to follow that course.”

-Albert Blackburn

Excerpts from Now Consciousness: Exploring the World Beyond Thought, Part One

This book is available from IdylwildBooks.com

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Release Those Devils – Osho

You said the other day to ignore negative mind contents and not give energy to them. I find it difficult to stay on the razor’s edge of ignoring without falling into suppressing and thus putting things back into the unconscious. Can you please tell me how to discriminate between these two?

You already know it. Your question contains the discrimination. You know perfectly well when you are ignoring and when you are suppressing.

Ignoring simply means not paying attention to it. Something is there; let it be there. You are unconcerned this way or that, whether it should remain or go. You have no judgment. You have simply accepted it is there, and it is none of your business whether it should be there or not.

In suppressing you are taking an active part. You are wrestling with that energy; you are forcing it into the unconscious. You are trying not to be able to see it anywhere. You want to know that it is no longer there.

For example, anger is there. Just sit silently and watch that the anger is there. Let it remain. How long can it remain? Do you think it is something immortal, eternal? Just as it has come, it will be gone. You simply wait. You don’t do anything about it, for or against. If you do something for, you are expressing it, and when you are expressing it you are getting into a mess because the other person may not be a meditator – most probably he will not be. He will also react with greater rage. Now you are in a vicious circle.

You are angry, you made the other angry, and you go on becoming angry with each other more and more. Sooner or later your anger will become almost a solid rock of hatred, violence, and while you are moving in this vicious circle you are losing consciousness. You may do something for which you will repent later on. You may murder, you may kill or at least you may attempt to. And after the episode is over you may wonder: “I had never thought that I could murder somebody!” But you created the energy, and energy can do anything. Energy is neutral: it can create, it can destroy; it can light your house, it can set your house on fire.

Ignoring means you are not doing anything about it. The anger is there. Just take note of it, that anger is there, just the way you see a tree is there outside. Do you have to do something about it? A cloud is moving in the sky; do you have to do something about it? Anger is also a cloud moving on the screen of your mind. So watch; let it move.

And it is not a question of being on a razor’s edge. Don’t make small things into big things. This is a very small thing and can be done very simply; you just have to accept that it is there. Don’t try to remove it, don’t try to act upon it, and don’t feel ashamed that you are angry. Even if you feel ashamed, you have started acting. Can’t you be a non-doer?

Sadness is there, anger is there: just watch. And be ready for a surprise; if you can watch, and your watchfulness is uncontaminated, is pure – you are really not doing anything but simply looking – the anger will slowly pass by. The sadness will disappear, and you will be left with such a clean consciousness.

You were not so clean before because the possibility of anger was there. Now that possibility has become actual and it is gone with the anger. You are far cleaner. You were not so silent, so peaceful; now you are. Sadness had taken up some energy. It would not have allowed you a deep sense of happiness, it would have clouded your consciousness.

And all the other negative emotions are eating your energy. They are all there because you have repressed them, and they are repressed so you don’t let them out. You have closed the door and you have put them in the basement; they cannot escape. Even if they want to escape, you won’t let them out. And they will disturb your whole life. In the night they will become nightmares, ugly dreams. In the day they will affect your actions.

And there is always a possibility that some emotion may become too big to control. You have been repressing and repressing and repressing, and the cloud is becoming bigger. And a point comes when you cannot control it anymore. Then something happens, which the world will see as you doing, but only those who know can see you are not doing it: you are under a very great impulsive force. You are behaving like a robot; you are helpless.

You are murdering, you are raping, you are doing something ugly, but in fact you are not doing it. You have collected all that material which has become so powerful that now it can force you to do things – things in spite of you, things against you. Even while you are doing it you know it is not right. You know, “I should not be doing it. Why am I doing it?” but still you will do it.

Many murderers in many courts of the world have said very honestly that they have not murdered. But the court cannot believe it, the law cannot believe it. I can believe it – because the courts and the law are all primitive. They have not come to maturity. They are not yet psychologically based. They are simply the revenge of the society – put into beautiful words, but it is really nothing but the same thing the man has done… he has murdered, now the society wants to murder him.

He was alone. But the society has the law, the court, the police, the jail. And it will go through a long ritual to prove to itself, “We are not murdering the man, we are simply trying to prevent crime.” But this is not the fact. If you want to prevent crime, then your law should be based more on psychology, psychoanalysis, meditation. Then you will be able to see that no man has ever done anything wrong, just your whole society is wrong.

The society is wrong because it teaches people to repress, and when they repress there comes a point when what they have repressed starts overflowing and they are simply helpless. They are victims. All your criminals are victims, and all your judges and all your politicians and priests are criminals. But this has been going on for centuries so it has become accepted.

Don’t do anything, just ignore… and it is not difficult, it is a very simple phenomenon. For example, this plant is here. Can’t you ignore it? Do you have to do something about it? There is no need to do anything about it.

Just take a look at the contents of your mind from a distance, just a little distance, so that you can see, “This is anger, this is sadness, this is anguish, this is anxiety, this is worry,” and so on and so forth. Let them be there. ”I am unconcerned. I am not going to do anything for or against.” And they will start disappearing.

And if you can learn a simple thing, of letting these things disappear from the conscious, you will have such a clarity of consciousness… your vision will be so penetrating, your insight so far-reaching that not only will it change your individuality, it will allow the repressed contents in the unconscious to surface. Seeing that you have learned not to repress, things are moving out. They want to go out into the world.

Nobody wants to live in your basement in the darkness. Seeing that you are allowing things to move out, they need not wait for the night when you are asleep; they will start coming up. You will see them coming up from the basement of your being and moving out from your consciousness. Slowly your unconscious will be empty.

And this is the miracle, the magic: if the unconscious is empty, the wall between the conscious and unconscious collapses. It all becomes consciousness. First you had only one-tenth of your mind conscious; now you have all ten parts together conscious. You are ten times more conscious. And the process can go deeper; it can release the collective unconscious. The key is the same. It can release the cosmic unconscious.

And if you can clean all the unconscious parts below your consciousness, you will have such a beautiful awareness that to enter into the superconscious will be as easy as a bird taking wing.

It is your open sky. It is just that you were so loaded… so much weight that you could not fly. Now there is no weight. You are so light that gravitation loses its force over your mind; you can fly to the superconscious, to the collective conscious, to the cosmic conscious.

Godliness is within your reach. You just have to release the devils you have been keeping in your consciousness, forcing them into unconsciousness. Release those devils, and godliness is within your reach. And both things can happen together: as the lower part is cleaned, the upper world becomes available to you. And remember, again I say, it is a simple process.

-Osho

From The Path of the Mystic, Chapter 35

Path of the Mystic

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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Tears Gently Falling – Osho

Tears gently falling in rivers down my face… Just so tired of trying, struggling, fighting to be what I think I should be in order to get what I think I need. Beloved, even with you I tried so hard. In this giving up… The gap, the beauty, the unknown… Fears meet trust. Osho, could it be that this river is flowing towards life, towards you, towards the ocean?

Do you see? “Tears gently falling in rivers down my face… just so tired of trying, struggling, fighting to be what I think I should be in order to get what I think I need. Beloved, even with you I tried so hard.” This is the way of the will. It simply goes on destroying you. […]

You are feeling tired, full of tears. You have been struggling hard to be what you think you should be in order to get what you think you need. These are the ways of the will: you have to become this, you have to become that, you have to get this, you have to get that. But you are fortunate, greatly blessed that you became tired and you gave up trying; you gave up the will to succeed; you dropped the hardship you were imposing upon yourself.

“In this giving up… the gap,” – no will, no way, no you, just the gap. And, “the beauty, the unknown… fears meet trust. Osho, could it be that this river is flowing towards life, towards you, towards the ocean?” Deva Leena, there is no question, because every river is moving towards the ocean. It is only the man who gets frozen, and then the flow stops…. If you melt in trust, the river starts flowing again. And it has never been the case that any river has forgotten the path and has not reached the ocean.

But remember the gap. And remember Chuang Tzu’s statement, “Easy is right and right is easy.”

And when you forget both, what is right and what is easy, you have arrived at the ocean.

The ocean is not far away, Leena. But your ego is a frozen block – it needs melting. Love melts it, fear makes it more frozen, trust melts it. All that the people who are trying to find themselves have to do, is remain melted and allow the river to move on its own. You should not be the guide; the river needs no guide. Its very nature is to reach to the ocean. It is not an effort, it is its intrinsic quality.

After making the flight information, the Israeli pilot on the El Al jet forgot to turn the intercom off, and his next words were heard throughout the cabin, ”I will have a cup of coffee and then I will screw that gorgeous new stewardess, Lee.”

Lee was down at the end of the passenger cabin and ran forward to tell the pilot to turn the intercom off. Halfway down, an old man tripped her up.

“Can’t you wait, Lee? Let him have his coffee first!”

Leena, be at ease, have your coffee. And there is no need to run towards the ocean. Just slowly enjoy the trees, and the birds, and the people, having a trust in your heart that every river has always reached the ocean. And you cannot be the exception; existence does not allow any exceptions. You will also reach the ocean.

-Osho

From The Razor’s Edge, Chapter 18

The Razor's Edge

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.

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Witnessing – Nisargadatta Maharaj

Questioner: I am full of desires and want them fulfilled. How am I to get what I want?

Maharaj: Do you deserve what you desire? In some way or other you have to work for the fulfillment of your desires. Put in energy and wait for the results.

Q: Where am I to get the energy?

M: Desire itself is energy.

Q: Then why does not every desire get fulfilled?

M: Maybe it was not strong enough and lasting.

Q: Yes, that is my problem. I want things, but I am lazy when it comes to action.

M: When your desire is not clear nor strong, it cannot take shape. Besides, if your desires are personal, for your own enjoyment, the energy you give them is necessarily limited; it cannot be more than what you have.

Q: Yet, often ordinary persons do attain what they desire.

M: After desiring it very much and for a long time. Even then, their achievements are limited.

Q: And what about unselfish desires?

M: When you desire the common good, the whole world desires with you. Make humanity’s desire your own and work for it. There you cannot fail,

Q: Humanity is God’s work, not mine. I am concerned with myself. Have I not the right to see my legitimate desires fulfilled? They will hurt no one. My desires are legitimate. They are right desires, why don’t they come true?

M: Desires are right or wrong according to circumstances; it depends on how you look at them. It is only for the individual that a distinction between right and wrong is valid.

Q: What are the guide-lines for such distinction? How am I to know which of my desires are right and which are wrong?

M: In your case desires that lead to sorrow are wrong and those which lead to happiness are right. But you must not forget others. Their sorrow and happiness also count.

Q: Results are in the future. How can I know what they will be?

M: Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the entire structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

Q: What does it mean to know myself? By knowing myself what exactly do I come to know?

M: All that you are not.

Q: And not what I am?

M: What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly.

Q: And what do I discover?

M: You discover that there is nothing to discover. You are what you are and that is all.

Q: I do not understand!

M: It is your fixed idea that you must be something or other, that blinds you.

Q: How can I get rid of this idea?

M: If you trust me, believe when I tell you that you are the pure awareness that illuminates consciousness and its infinite content. Realise this and live accordingly. If you do not believe me, then go within, enquiring ‘What am I’? or focus your mind on ‘I am’, which is pure and simple being.

Q: On what my faith in you depends?

M: On your insight into other people’s hearts. If you cannot look into my heart, look into your own.

Q: I can do neither.

M: Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision.

Q: Must I not renounce everything first, and live a homeless life?

M: You cannot renounce. You may leave your home and give trouble to your family, but attachments are in the mind and will not leave you until you know your mind in and out. First thing first — know yourself, all else will come with it.

Q: But you already told me that I am the Supreme Reality. Is it not self-knowledge?

M: Of course you are the Supreme Reality! But what of it? Every grain of sand is God; to know it is important, but that is only the beginning.

Q: Well, you told me that I am the Supreme Reality. I believe you. What next is there for me to do?

M: I told you already. Discover all you are not. Body, feelings, thoughts, ideas, time, space, being and not-being, this or that — nothing concrete or abstract you can point out to is you. A mere verbal statement will not do — you may repeat a formula endlessly without any result whatsoever. You must watch yourself continuously — particularly your mind — moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self.

Q: The witnessing — is it not my real nature?

M: For witnessing, there must be something else to witness. We are still in duality!

Q: What about witnessing the witness? Awareness of awareness?

M: Putting words together will not take you far. Go within and discover what you are not. Nothing else matters.

-Nisargadatta Maharaj

From I Am That, Chapter Ten

I Am That

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Who is the Observer, Who is the Observed – Osho

Watching the energy changes that are constantly happening in me, suddenly the question arises: What is that which is watching and what sense is it different from the observed energy?

Kosha, this is a beautiful space to enter into, when the question arises for the first time: What is the observed and who is the observer? This is a beautiful space to enter into – when the question becomes relevant.

Now, on each step, you will start losing the duality of the observer and the observed. The observer and the observed, in the ultimate sense, in reality, are one. They are two only because we have not yet been capable of seeing the One.

Remember The Secret of the Golden Flower. It says: Tao is one; then it divides itself into two, yin and yang, darkness and light, life and death. But the reality is One. It looks like two; it looks like two because we see it through the prism of the mind. The twoness of it is a creation of our minds, it is not there.

It is just like when on a full moon night you look at the moon and then press your eyelid – and suddenly you see two moons. And you know the moon is one. But go on pressing the eye – and you know perfectly well the moon is one – and now you can see two moons. That’s exactly what is happening. Mind is creating duality, because mind cannot conceive the One.

There is an intrinsic impossibility for the mind to conceive the One. Try to understand why the mind cannot conceive the One.

Mind needs distinctions; the One is distinction less. The whole purpose of the mind is to demark things. The whole purpose of the mind is to particularize things – this is a woman and that is a man, this is a friend and that is an enemy, this is food and this is just stone, this is a chair and that is a table, this is the door and this is the wall. This is the function of the mind: the whole purpose of the mind is to make distinctions. It is very utilitarian; it has to be used.

But in the ultimate sense, it becomes the barrier. That which is a help on the circumference becomes a hindrance at the center.

Mind has no truth, but only utility; just as a child is born: no child brings a label with himself, a nameplate or anything. He simply comes. You don’t ask him, “Who are you, and what is your name, and from where are you coming?” The child will simply look at you and will think you are stupid: “What nonsense you are talking!” You start giving him a name, an identity. And you know that name is false, although useful, but false; untrue, but utilitarian. He will need that name.

There are millions of people. If he falls in love with a woman and she wants to write a letter to him, how is she supposed to write a letter to a man who has no name? How can the letter be delivered to him?

It has utility in the world. We give him a name and slowly, slowly we completely forget that the name is just a utilitarian device; it has no truth about it. You can change the name. You can go to the court, declare that you drop your old name and you will be a new name. You can change as many times as you want.

Exactly like that, mind is a device, a natural device to help you function in the world, to find you things. If you drop the mind, all is blurred into one reality. Then it will not be possible to make any distinction between what is a marshmallow and what is a pillow. You may start sleeping with the marshmallow underneath your head and you may start eating the pillow.

So I am not saying mind is not useful. Mind is useful, but its very usefulness is based on creating distinctions.

But when you start moving in meditation, you are moving beyond mind. You are moving beyond utility into truth. Then you are trying to see that which is, not that which is useful. Then slowly, slowly the duality will disappear.

And, Kosha, this is just on the threshold – when the observer and the observed disappear. And I have been watching you, Kosha; you have been growing so beautifully.

Kosha is a well-educated woman. She is a PH.D., although here she just cleans the toilets. But that has been of immense help; PH.D.s need that. Otherwise they remain hung-up in the head. It has been a device. Deliberately, I have put Kosha into cleaning work, and she has proved really beautiful. She has completely forgotten her PH.D., her education, her career, her name, etcetera – completely forgotten. She has just become involved in the work that has been given to her utterly, totally.

And that utterness, that totalness, is bringing this great fruit into her being.

Now this is not a philosophical question that she is asking. Philosophy has disappeared from her mind. Now this is an experience, something existential. Now she is really faced with a problem: Who is the observer and who is the observed?

Now you will have to drop that idea also. Now the observer will be the observed. Now there will be no distinction between the two: the seer will be the seen and the knower will be the known and the lover will be the beloved. It is very strange when for the first time it starts happening – it blurs you, your whole mind structure simply shatters. It looks almost as if you are going mad – or what? Just think: seeing a bamboo, and you forget who is the bamboo and who is the seer – it will look insane.

And when you come back into your normal, utilitarian world, you will become suspicious, distrustful, doubting: “What is happening? This is dangerous! How can I be the bamboo?” But this is true. We are all part of one reality. I am in my right hand; I am in my left hand. I am in my body, but my body is joined with the earth and the sun and the moon. We are all joined together, interlinked.

Nobody is independent, we are all interdependent.

When slowly, slowly the mind takes a leap from you – you say goodbye to the mind and the no-mind opens its infinity – then you are the bamboo, then you are in the bamboo, as the bamboo.

The observer has become the observed. And the tremendous benediction of it! And the great transformation that comes through it!

And this will be happening, Kosha, more and more. You have earned it. Don’t be afraid! It will appear like insanity and the mind will condemn it like insanity.

This is the point when you have to listen to the Master, not to the mind. I say to you: go ahead. You have risked a lot; now risk a little more. Let this distinction also disappear, and with its disappearance, the satori.

-Osho

From The Secret of Secrets, V. 2, Chapter 14

Secret of the Golden Flower

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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What is Surrender? – Osho

What is surrender? I used to think I knew. Now it is a mystery.

Prem Prabhat, the false knowledge de-mystifies existence; the true knowledge re-mystifies it. Knowing, if authentic, makes life more of a mystery than it has ever been before. Knowledge certainly covers your eyes with dark clouds, creates a wall of thick smoke, and you start feeling you know. In fact, you are going deeper into ignorance. To be knowledgeable is to be more ignorant than even the ignorant ones.

The Upanishads have a tremendously significant statement. They say: The ignorant man is lost in darkness, but the knowledgeable is lost in deeper darkness than the ignorant – because the knowledgeable lives in an “as if” world. He thinks he knows, but he knows not. He only believes; he has not seen. He believes in God, he believes in love, he believes in surrender, but belief is always a cover-up. Your wound is covered, but it is not healed that way. In fact, the more you cover it, the less is the possibility of its ever being healed. Expose it to the sun, to the wind, to the rain – expose it to the healing forces that surround you.

Mahavira standing naked under the sky is simply saying, making a silent statement: “Be naked! Drop all your clothes! Don’t hide! ” And we are not only wearing clothes on the body – they are not that important – we are wearing clothes and clothes, layers and layers of knowledge, which are really hiding our truth from ourselves.

To be really naked before God is to know, but that knowing is totally different from knowledge. It is closer to feeling than to knowledge. It is closer to love than to logic. It is closer to experiencing than to believing. It is existential.

The blind man believes in light; the man of eyes sees it. And when there is seeing, no question of believing arises only the blind believe; the seers have no need to believe – they know! But to know life is to know that it is unknowable. To know life is to know that it is an unfathomable mystery, immeasurable.

The word “matter” means the measurable; it comes from ”measure.” Science is wrong because it thinks that life can be measured, fathomed, de-mystified. Knowledge believes that life can be divided into two departments: the known and the unknown. That which is known today was unknown yesterday; that which is unknown today will become known tomorrow. The unknown will go on receding; the unknown will go on disappearing. The known will go on becoming bigger and bigger, and one day all will be known.

The Buddhas, the awakened ones, have divided life into three planes: the known, the unknown and the unknowable. The known and the unknown are not different, not very different. They belong to the same category: they are measurable. That is the world of matter. The unknowable is the world of life, consciousness, love, light, truth, God.

It is beautiful, Prem Prabhat, that you say: What is surrender? I used to think I knew. Now it is a mystery.

This is the beginning of real knowing, when all life becomes a mystery, when you come to a state of not knowing at all – agnosia in the words of Dionysius…. Or remember the words of Socrates: I know only one thing, that I know nothing. Or the words of the Upanishads; the Upanishads say: The person who thinks he knows, knows not; the person who knows he knows not, knows.

To enter into the unknowable is the greatest adventure, the greatest ecstasy, but one feels afraid; one feels that one is losing something. You can lose only that which you have not got. Let me repeat. You can lose only that which you have not got. You can never lose that which you have got; there is no way to lose it, that which you have got. If your knowledge has disappeared, that simply means it was not real knowing.

Now is the beginning – Athato Brahma Jigyasa – now begins the enquiry into God.

Surrender is the quantum leap from mind to no-mind, from ego to egolessness. And in a single step the whole journey is contained. It is not a long journey from you to God, it is a single-step journey. It is not a gradual phenomenon; it is not that slowly, slowly, gradually you come to the divine. It is a quantum leap! One moment you were in darkness and the next moment all is light. All that is needed is to put the ego aside.

Zusya, the great Hassid mystic, was dying. His old uncle came to see him and said, “Zusya, have you made peace with God?”

Zusya opened his eyes, laughed, and said, “How many times have I said to you that I have never been in conflict with him? I have never fought with him, so why should I make peace with him? For what? There is no reason for it! I have always been at peace with him.”

Nobody had ever seen him praying – there was no need for him to pray. Nobody had ever seen him going to the synagogue – there was no need for him to go! No one had seen him reading the scriptures – there was no need for him to. He had done the real thing: he had put his ego aside.

And the moment you put the ego aside, the curtain disappears. God is not hidden, only your eyes are closed. Open your eyes!

Surrender means opening your eyes. Surrender means dropping a false idea that “I am separate from the whole.” It is a false idea, so in fact you are not dropping anything.

You are calculating wrongly: you are doing some arithmetic, two plus two is four, but you are putting five. The moment you realize that two plus two is NOT five but four, are you dropping something? Are you renouncing something? Are you losing something? Will you feel that it is a loss? – it was five and now it is only four. No, it is not a loss because it was never five; it was ALWAYS four. When you were thinking it was five, then too it was four. Not even for a single moment was it five. You were in a delusion.

Ego is a hallucination. You are not separate from the whole – trying to be, of course, hence the whole misery. Trying to do something which is not possible, which is impossible, is bound to create misery. Misery is unnatural; it is your invention. Misery does not exist; it is your hallucination. It is a nightmare created by you. It is your great work!

Bliss is natural. Bliss is the very nature of the way things are. Aes Dhammo Sanantano, says Buddha: bliss is the way things are. But you are trying to be something which is not possible: you are trying to be separate, you are trying to be an island, and you belong to the continent, the vast, infinite continent of God or godliness.

Surrender means seeing that “I am not separate” – just SEEING that ”I am not separate.” Nothing is surrendered, nothing is dropped; just a nonsense idea, a dream is no more there because you are awake.

Two young couples had decided to spend their honeymoon at the same hotel. The first morning the two young men came into the hall at the same time and met at the elevator.

One turned to the other and said, “Say, where’s your wife?”

“Oh, she’s in her room, smoking. Where’s yours?”

“Oh, she’s hot too, but she’s not smoking!”

Just a misunderstanding.

An Irishman, on the night that his wife was confined in childbirth, went out a bit prematurely to celebrate the addition to his family, with a few chosen cronies. He did not return home to his family until three o’clock in the morning.

He was barely in the house when the nurse rushed up and uncovered a bundle of blankets, showing the bewildered Irishman triplets. At this very moment the clock struck once, twice, three times.

“One, two, three… sure, an’ I could count ’em myself, small thanks to ye,” Pat addressed the clock solemnly. “An’ one thing more – I’ll be thanking the good God I didn’t come home at twelve!”

Ego is a state of blindness, of drunkenness, of dreaming. Just waking up is surrender. Either wake up and surrender happens, or surrender and you are awake. They are two sides of the same coin.

But the moment you are awake, the whole becomes a mystery. Suddenly all knowledge evaporates like dewdrops in the early morning sun. For the first time your eyes are full of wonder like a child. It IS a second birth! In India we have called the man who comes to know the mystery of existence, dwij – twice-born.

Jesus says to Nicodemus, “Unless you are born again you will not enter into my kingdom of God.” He also says, “Unless you are like a child you will not enter into my kingdom of God.” What does he mean? He simply means that a rebirth is needed. The way you have lived is the way of the ego. You have to drop that whole life-style. You have lived believing that you are separate from the whole.

It is like a leaf on the tree believing that it is separate from the tree, although believing makes no difference in reality – it is still part of the tree. But its belief will create much misery for it because the moment the leaf starts believing “I am separate,” it starts dreaming of separate aspirations of its own. It starts thinking in terms of achieving something. It becomes ambitious; it has to reach some goals. It starts deciding its own goals – which are not possible, because when the wind comes and the whole tree sways and dances, this small leaf wants NOT to dance. Now there is frustration. It HAS to dance with the whole tree.

Hence the proverb: Man proposes and God disposes. God really never disposes. The problem is you, the problem is in you; the problem is in your very proposal. The leaf is proposing that I want to be still, and the whole tree is dancing. Now, it is not possible. The leaf of course will think the leaf proposes and the tree disposes. And then what can the tree do? The tree is part of the earth, of the sky, of the sun. The tree cannot exist without the sun, without the wind, without the rain – it is part of it. What can the tree do? The wind is blowing; it is swaying with the wind. The tree is part of a bigger phenomenon. Everything is part of something bigger. Ultimately we are part of one organic unity; we are rooted in existence.

But our whole effort, our whole education, our whole so-called religion, culture, they all give us the idea that “You are separate.” Even the so-called religion which goes on talking about dropping your ego on the one hand, on the other hand goes on nourishing and feeding your ego. ”Be virtuous and you will be respected,” they say. You will be respected, remember. ”Be virtuous, be knowledgeable, and you will be respected – not only here but even after death, in the other world too. You will go to paradise, to heaven. And those who are not virtuous will fall into hell.” As if we are separate!

Buddha has said: “The moment I became enlightened, the whole existence became enlightened with me.” Now, there is something of tremendous significance in it. What does he mean by this statement? Certainly you are not enlightened, but he is saying, “The moment I became enlightened I came to know that I am not separate. And if I am enlightened, the whole existence is enlightened, because there is no separation anywhere, there is no demarcation. Either the whole is enlightened or I am not enlightened; there is no other possibility.”

And Buddha is right; the same is my experience. I see you all as enlightened – not only you but the trees and the mountains too. The whole existence is enlightened! But man has one privilege: he is free to choose, he is free to believe. He is free to forget who he is, he is also free to remember it.

Think over the word “remembering.” It really means becoming part again of the whole, becoming a member again of the family that existence is: “re-member.” It means that we suddenly learn the language that we had forgotten. It is like a name forgotten: you see somebody on the road, you recognize him, you feel that you know who he is, but you cannot remember his name. You have forgotten, although you can remember this much: that you have known him before. You say, “His name is just on the tip of my tongue.” But if it is on the tip of your tongue, then why is it not coming? You feel absolutely certain; the name is just on the tip of your tongue. And then you try hard: the harder you try, the more difficult it becomes, because whenever you try to do something very hard you become tense, you become closed. Your consciousness becomes narrower and narrower. And it becomes more and more difficult in such tension, in such anxiety, to remember.

Then you drop the whole project, thinking that it is not possible. You forget all about it. You start listening to music or you go into the garden and you sit under a tree, or you start doing something else, sipping tea or talking to somebody… and then suddenly from nowhere the name surfaces.

This is the whole secret of enlightenment: it happens in relaxation, it happens in a deep state of rest. Surrender means relaxing. Ego means tension, carrying a load of anxiety, and unnecessarily.

I have heard that one woman, an old woman, was traveling on a bus, and she was trembling and continuously asking what stop it was.

The stranger sitting by her side said, “Relax, don’t be worried. The conductor will go on announcing what stop it is, and if you are too worried I will call the conductor. You can tell him where you want to get off so he can keep a note of it. And you relax!”

He called the conductor and the woman said, “Please remember. I don’t want to miss my stop. I have to reach somewhere very urgently.”

The conductor said, “Okay, I will make a note of it, although even without your asking I will be announcing it. But I will make a note of it and I will come to you particularly and tell you whenever your stop comes. But you relax. Don’t be so worried about it!”

She was perspiring and trembling and looked so tense. So she said, “Okay, you note it down – the bus terminus.”

Now if it is the bus terminus, why should you worry? How can you miss it? There is no way of missing it!

The moment you rest, the moment you relax, you know that existence is already going, moving, reaching towards higher peaks. And you are part of it. You need not have separate ambitions. You need not think of yourself in terms of a person. You are not a person.

This is surrender: relaxing, resting, dropping all private goals, dropping the whole achieving mind, all the ego projections. And then life is a mystery. Your eyes will be full of wonder; your heart will be full of awe. And to me that is authentic religiousness: wonder and awe. The man who is full of wonder and awe is the only religious person – not the Christians, not the Hindus, not the Mohammedans. They are too full of knowledge; they are too full of rubbish, junk. They are simply repeating scriptures like parrots.

Hindus go on reciting the Gita. Of course, if you go on reciting the Gita you will become acquainted with words, but not with meanings. You can go on repeating them for millions of lives, but the moment of understanding will never come. In fact, the more you repeat, the more mechanical you become. The more you repeat, the more you lose the quality that can bring you closer to awakening. Repetition helps you to fall asleep.

That’s the whole secret of lullabies. Every woman knows it, every mother knows it. She simply sits by the side of the child, tucks him underneath the blanket, and starts a monotonous lullaby – just one line again and again and again. Of course the child falls asleep – he HAS to fall asleep. It is so boring! He wants to escape somewhere and there seems to be no way out, so he escapes into his sleep. The lullaby is the ancient most form of hypnosis.

And there are methods for grown-ups too, for example Maharishi Mahesh Yogi’s Transcendental Meditation. It is just a lullaby – a little sophisticated. It is meant for grown-ups, for adults. It is a process of auto-hypnosis. The mother is no more there and your wife certainly is not going to sing a lullaby to you. She can freak out, but she cannot sing a lullaby! She can throw pillows at you, but she cannot sing a lullaby! She will say, “I am not your mother!” And you cannot ask her either, “Please sing a lullaby,” because that will hurt your male chauvinist ego.

So you start repeating a mantra. It has to be in some dead language which you don’t understand – Sanskrit, Arabic, Latin, Greek, Chinese, anything that you don’t understand. If you understand you will not get into it. If you understand, doubts will arise. If I say, “Just repeat ’Coca-Cola, Coca-Cola, Coca-Cola’,” you will repeat it two or three times, and then you will say, “What nonsense I am doing!” But a Sanskrit mantra is just like “Coca-Cola,” nothing special in it. But you don’t understand so you believe that there must be some secret in it, some great mystery in it, and you go on repeating it. You are singing a lullaby to yourself; soon you will fall into sleep.

Transcendental Meditation and methods such as it have become more important in the West for the simple reason that the West is losing the art of how to fall asleep. People are suffering from sleeplessness more and more; they have to depend on tranquillizers. Transcendental Meditation is a non-medicinal tranquillizer. And nothing is wrong if you know that you are using it as a tranquillizer, but if you think that you are doing something religious then you are stupid. If you think this is going to lead you to meditation you are a fool, an utter fool, just a simpleton.

It is not going to take you into meditation because meditation means awareness. It is taking you towards just the opposite of awareness: it is taking you towards sleep. I am not against sleep – a good sleep is a healthy thing. And I prescribe TM for all those who suffer from sleeplessness, from insomnia. It is perfectly good, but remember that a good sleep has nothing spiritual about it. It is good for the body, it is good for the mind too, but it has nothing to do with the spiritual dimension. The spiritual dimension opens up only when you are awake, fully awake. And the only way to be awake is to drop all sleep and all dreaming.

The ego is the center of all your sleep and all your dreaming. If you can put the ego aside… seeing that it is a false thing, why go on carrying it? – put it aside. In fact, there is no need to put it aside – seeing that it is false; it drops of its own accord. And the moment it drops a tremendous explosion happens in you. For the first time you are awake, fully awake, totally awake. There is no unconscious in you, there is no darkness in you. All becomes light; hence the word “enlightenment.” You are pure light, made of light, eternal light. And when you open your eyes and look at existence, the whole existence is made of light!

This is the only point on which physicists and mystics agree, the only point where science and religion meet. Physicists say matter is made of light – electrons in their jargon; mystics say, in a more simple way, that everything is made of light. This is the only meeting-point, but from this meeting-point much more is possible. It can become the triggering-point for a deep communion between science and religion in the future. It is pregnant with immense possibilities.

But neither the mystics have recognized the point yet nor the physicists. One can forgive the physicists because they exist on a lower level, they exist in the valley. But one cannot forget and forgive the mystics: they are on the top of the hill, they are on the peaks – from there they can have a more inclusive view of things, from there they can see far more; the valley is included in their vision. The physicist may not be able to see the peak. He may be too occupied with material, objective investigations. He may be looking at the earth too much; he may not look at the peak at all. He may even be afraid of the peak.

There is an Arabian saying that camels don’t like to go near the mountains, that’s why they exist in the deserts. Obviously, no camel would like to go to a mountain, because seeing a mountain for the first time he feels utterly humiliated. In the desert HE IS the mountain! Standing by the side of a mountain he is just like an ant, utterly reduced, disgraced. His ego feels hurt.

Man does not want to look at the peaks. That’s why persons like Friedrich Nietzsche say God is dead – not that God is dead, but Nietzsche is an egoist. The very idea that God exists is not acceptable to him, because if God exists then the camel is standing by the side of the Himalayas. Then who is Nietzsche? Then nobody is anybody in particular. Then you have to drop the ego; then you cannot go on carrying it. It becomes utterly futile, foolish. It is better to kill God. Nietzsche is speaking for your egos; he represents your egos.

I have heard that somewhere on the earth there are two graves with two tombstones. On one is written: “God is dead,” signed “Friedrich Nietzsche”; and on the other is written: “Nietzsche is dead,” signed, “God.”

But it is too late: Nietzsche went mad. That is the logical consequence of going to the very end of the ego. He is very representative: he represents the contemporary mind, the twentieth-century mind. He is far more representative of this age than anybody else. One hundred years ahead of you he had said God is dead – and now everybody feels it. You may not say so because you may not have the courage to go to the logical end of your argument, but that’s what is really happening in smaller degrees to everybody; the difference is only of degrees. Nietzsche is a stubborn person: he follows the track to the very end, where the road ends; he goes to the very point where the abyss has to be encountered… and he goes mad.

More and more people are going mad, more and more people are becoming insane, more and more people need psychotherapy. More and more people are just on the brink, for the simple reason that that is ego’s ultimate result: you go insane, you go mad. Surrender’s ultimate result is: you go sane. In fact, for the first time you know what sanity is, what wholeness is, what health is. Your wounds are healed. It is a mystery.

It is a good beginning, Prem Prabhat. Don’t shrink back. Go on moving into the mysterious. It is the mysterious which will melt you, merge you like a river moving into the ocean. It is the mysterious which will transform you and will make your darkness luminous. It is the mysterious which will open your one-thousand-petalled lotus of consciousness. Allow it to happen.

People are very much afraid of the mysterious, because the mysterious means the unknowable – not only the unknown but the unknowable. People are even afraid of the unknown, what to say about the unknowable? The religious person needs guts; it is only for the courageous few. Religion is not for the cowards.

Religion is not a mass phenomenon; it is not for the crowds. The crowds can only be Christians, Hindus, Mohammedans; the crowds can never be religious. Only very courageous people like Jesus, Zarathustra, Lao Tzu, Buddha – only very courageous people can be religious. It is not for the cowards.

Cowards create a pseudo religion for themselves, a toy religion; they go on playing with it. They go every Sunday to the church and they think it is enough – a Sunday religion! The church is not more than a club. A few people go to the Rotary Club, a few people go to the Lions Club, a few people go to the church. It is not very different – it is a social affair. It is something formal. It is good: it functions like a lubricant; it makes you more adjusted to the crowd. The crowd feels good that you belong to it, you feel good that you belong to the crowd. The church is just a meeting-place where you talk sweet nothings – beautiful things, but they are meant only for the church. They don’t change your life; they don’t transform you. In fact, they prevent transformation.

Encountering the mysterious is the beginning of religion, the beginning of God.

You are blessed, Prem Prabhat. Go on. Buddha says: Charaiveti, charaiveti – go on, go on. Never stop, because life is a constant movement, a continuum, a process. It is not a noun, it is a verb.

-Osho

From Guida Spirituale, Chapter 14

Copyright© OSHO International Foundation

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