Sheela was not a Stargazer – Osho

Krishnamurti does not want an organization – still his secretary, Rajgopal, betrayed him, and took possession of his finances and his archives. You approve of institutions and at times permit organization where necessary. In spite of due care, a similar situation to Krishnamurti’s with Rajgopal has happened with you and Sheela. Does this mean that in the very nature of human beings such a situation cannot be avoided? Please explain.

A similar situation has not happened. Sheela has done much good, ninety-nine percent good. The whole credit of keeping all the commune together, of creating houses for five thousand people with all the modern facilities, with central air conditioning – I don’t think any city is totally air-conditioned as you are – of giving you the best food possible…. She has done immense good to you, and you should be grateful for it. The credit goes to her. Only one percent she missed, and that seems to be natural to human nature, particularly for people like Sheela.

Sheela had no spiritual aspirations. Seeing that she has no potential, at least in this life…. And this was my impression on the very first day she entered my room in 1970 – that she was utterly materialistic, but very practical, very pragmatic, strong-willed, could be used in the beginning days of the commune… because the people who are spiritually-oriented are stargazers.

I am reminded of an astrologer in Greece who was the best astrologer, and he used to go out of Athens in the night to watch the stars. One night he fell into a well because he was looking at the stars, so he could not see the well. Hearing the sound, a woman who lived nearby threw a rope and somehow managed to pull him out.

The astrologer was very grateful, and he said, “You have done so much for me – you have saved my life. Perhaps you don’t know that I am the greatest astrologer in the whole country, and perhaps in the whole world. Kings come to see me, and they have to wait because my appointments are already fixed for weeks ahead. My fee is very high, but I will see you and predict your future without any fee. Tomorrow you can come, and I will cancel the appointment: tomorrow one of the kings is coming to see me, but you are more valuable to me.”

Sheela was not a stargazer. The reason I had appointed her my secretary was basically this: she was not interested in meditation, she was interested in making roads, houses – which meditators would need. And she did her job well. Just one percent she took advantage of the opportunity, because I was not available to you.

-Osho

From From Bondage to Freedom, Discourse #18

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Eyes can Lead You to the Source – Osho

Tonight’s techniques are concerned with the practice of looking. Before we enter these techniques, something has to be understood about the eyes, because all these seven techniques depend on that. The first thing: eyes are the most non-bodily part in the human body, the least bodily. If matter can become non-matter, then such is the case with eyes. Eyes are material, but simultaneously they are also non-material. Eyes are a meeting point of you and your body. Nowhere else in the body is the meeting so deep.

The human body and you are much separated, a great distance is there. But at the point of the eyes you are nearest to your body and the body is nearest to you. That is why eyes can be used for the inner journey. A single jump from the eyes can lead you to the source. That is not possible from the hand, not possible from the heart, not possible from anywhere else in the body. From elsewhere you will have to travel long; the distance is great. But from the eyes a single step is enough to enter into yourself. That is why eyes have been used continuously in religious yogic and tantric practices.

The first reason is because you are nearest from there. That is why, if you know how to look into someone’s eyes, you can look into his depths. He is there. He is not so present anywhere else in the body, but if you can look into his eyes you will find him there. It is a difficult art to look into someone else’s eyes, and it comes to you only when you have taken a jump from your own eyes within; otherwise you cannot look. If you have not looked within beyond your own eyes, you cannot have a look into someone else’s eyes. But if you know how to look into the eyes, you can touch the depth of the person.

That is why only in love can you look straight and stare into another’s eyes. Otherwise, if you stare into someone’s eyes, he will feel offended. You are trespassing; this is a trespass. You can look at the body – there is no trespass. But the moment you stare into somebody’s eyes, you are trespassing his individuality, you are trespassing his individual freedom, you are entering him without any invitation.

That is why there is a limit, and now the limit can be measured. At the most you can be allowed to look for three seconds. You can be allowed just a casual look and then you have to move your eyes; otherwise the other will feel offended. This is violent, because you can have a glimpse of his inner secrets, and that cannot be allowed.

Only in deep love can you look into another’s eyes, because love means that now you do not want to maintain any secrets. You are now open to the other and the other is always welcome and invited to enter you. And when lovers look into each other’s eyes, there is a meeting which is non-bodily, there is a meeting which is not of the body. So the second thing to be remembered: your mind, your consciousness, your soul, whatsoever is within you, can be glimpsed through the eyes.

That is why a blind man has a dead face. It is not only that the eyes are lacking, but that the face is dead – not alive. Eyes are the light of the face: they enlighten your face; they give it an inner aliveness. When the eyes are not there, your face lacks aliveness. And a blind man is really closed. You cannot enter him so easily. That is why blind men are very secretive and you can rely upon a blind man. If you give him a secret, you can rely upon him. He will maintain it, and it will be difficult to judge whether he has a secret. But with a man who has alive eyes, it can be judged immediately that he has a secret.

For example, you are traveling without a ticket on a railway train. Your eyes will go on betraying you that you are without a ticket. It is a secret; no one knows, only you know. But your eyes will have a different look, and you will look at anyone who enters the train with a different quality. If the other could understand the quality, he would know immediately that you are without a ticket. The look will be different when you have a ticket. The look will be different!

So if you are hiding a secret, your eyes will reveal it. And to control the eyes is very difficult. The most difficult thing in the body to control is the eyes. So everyone cannot become a great detective because the basic training of the detective is the training of the eyes. His eyes should not reveal anything – or on the contrary they should reveal the opposite. When he is traveling without a ticket, his eyes should reveal that he has a ticket. It is very difficult because eyes are not voluntary: they are non-voluntary.

Now many experiments are being done on the eyes. Someone is a bramachari, a celibate, and he says he has no attraction toward women. But his eyes will reveal everything; he may be hiding his attraction. A beautiful woman enters the room. He may not look at her, but even his not looking at her will be revealing. There will be an effort, a subtle suppression, and the eyes will show it. Not only that, the surface of the eyes will expand. When a beautiful woman enters, the pupils of the eyes will expand immediately to allow the beautiful woman more space to go in. And you cannot do anything about it because those pupils and their expansion is non-voluntary. You cannot do anything! It is absolutely impossible to control them. So the second thing to remember is that your eyes are the doors to your secrets. If anyone wants to enter into your secret world, your privacy, your eyes are the doors.

If you know how to unlock them, you will become vulnerable, open. And if you want to enter into your own secret life, your inner life, then again you will have to use the same lock and unlocking system. You will have to work on your eyes, only then can you enter.

Thirdly, eyes are very liquid, moving, in constant movement, and that movement has its own rhythm, its own system, its own mechanism. Your eyes are not moving at random, anarchically. They have a rhythm of their own and that rhythm shows many things. If you have a sexual thought in the mind, your eyes move differently – with a different rhythm. Just by looking at your eyes and the movement, one can say what type of thought is moving inside. When you feel hungry and a thought of food is inside, eyes have a different movement.

So now even your dreams can be penetrated. Your eye movements can be recorded while you are asleep. And remember, even in dreams your eyes behave similarly. If you are seeing a naked woman in your dream, this can be judged from your eye movements. Now they are mechanical devices to record what are the movements of the eyes.

These eye movements are called R.E.M. – Rapid Eye Movements. They can be recorded on a graph, just like an electro-cardiogram. If you have been sleeping for the whole night, your eye movements can be continuously recorded. And then the graph can show when you were dreaming and when you were not, because when you are not dreaming the eyes stop and become static. When you are dreaming, they move, and the movement is like when you are seeing something on the screen. If you are seeing a film, the eyes have to move. In the same way, in your dream your eyes move: they are seeing something. They follow the movements of the film. For your eyes there is no difference between an actual film being shown on the screen or just a dream film.

So these R.E.M. recorders tell how much you dreamt in the night and for how many moments you were not dreaming, because the eyes stop their movement when you are not dreaming. There are many persons who say they never dream. They just have a very absent-minded memory – nothing else. They cannot remember, that is the only thing. They are actually dreaming, for the whole night they are dreaming, but they cannot remember. Their memory is not good, that is all. So in the morning when they say there was no dream, do not believe them.

Why do the eyes move when there is a dream, and why do the eyes stop when there is no dream? Each eye movement is joined to the thought process. If thinking is there, the eyes will move. If there is no thinking, the eyes will not move – there is no need.

So remember this third point also, that eye movements and thinking are joined together. That is why if you stop your eyes and their movements, your thought process will stop immediately. Or if your thought process stops your eyes will stop automatically.

And one point more, the fourth. The eyes move continuously from one object to another. From A to B, from B to C, they go on moving. Movement is their nature. It is just like a river flowing: movement is their nature! And because of that movement, they are so alive! Movement is also life.

You can try to stop your eyes at a particular point, at a particular object, and not allow them to move, but movement is their nature. You cannot stop movement, but you can stop your eyes: understand the distinction. You can stop your eyes at a particular fixed point – on a dot on the wall. You can stare at the dot; you can stop your eyes. But movement is their nature. So they may not move from object A to object B because you have forced them to remain at A, but then a very strange phenomenon happens. Movement is bound to be there; that is their nature. If you do not allow them movement from A to B, they will move from outwards to inwards. Either they can move from A to B, or if you do not allow this outward movement they will move inwards. Movement is their nature; they need movement. If you suddenly stop and do not allow them to move outwards, they will start moving inwards.

So there are two possibilities of movement. One is from object A to object But – this is an outward movement. This is how it is happening naturally. But there is another possibility which is of tantra and yoga – not allowing movement from one outside object to another and stopping this movement. Then the eyes jump from an outside object to the inner consciousness, they begin to move inwards. Remember these four points; then it will be easy to understand the techniques.

-Osho

From The Book of Secrets, Discourse #21

Copyright© OSHO International Foundation

See the First Technique See Your Inner Being in Detail (BOS #21-1).

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

To Be in the World, but not Of it – Osho

Remember, there are two ways to encounter worries: one is to try to solve them on the surface – nobody has ever solved – another is to remove yourself to a remote corner of the mountain.

The further you go away, the more the distance, the better you can see, because distance gives perspective. And when you can see better the worries start dissolving, The further away you move, the more worries automatically dissolve, Because now you are not feeding them by constantly remaining near them. Now you are not giving your attention to them – they wither away. And once you have reached to the farthest corner of your being, even you don’t know whether there are worries or not, whether they ever existed. You simply wonder.

This is the Eastern way to solve worries: to move inside to a remote corner. The Western way is to face the worries and try to solve them. And the West has been a failure. Nothing has helped – neither psychoanalysis nor other trends in psychiatry, nothing has helped – because everybody is trying to solve them on the surface. They may give you a little consolation, or they may make you more adjusted to the society; they may give you a little more confidence, they may make you normal, that’s all.

But ‘normal’ simply means normally-abnormal, nothing else. Normal simply means like everybody else – but how is everybody else? Everybody else is also neurotic, lukewarm neurotic. Psychiatry, psychoanalysis, and all trends in the West can make you more adjusted, normal, that’s all. The maladjustment disappears; you become adjusted. But what do you become adjusted to? If the whole society is sick, you become adjusted to sickness. If the whole society is neurotic, you become adjusted to the neurosis.

The Eastern way is totally different. It is not to become more adjusted to society – no, because society itself is ignorant, sick. To be adjusted to it is not the point. The point is to get more remote from the society so that you can find your own roots, your own grounding. Once you find your own grounding, worries will exist, they are part of life, but you are not worried by them. They exist and you tackle them on the surface, but you are not involved – you remain outside.

A real meditator becomes authentically an outsider. He remains outside. He remains at such a faraway distance that he can look at himself as if he is looking at somebody else. Worries will be there, just like waves will be there on the surface of the ocean. But in the deeper layers of the ocean there are no waves. If you get identified with the waves, then there is trouble. This identification is the root cause of all misery. The more remotely you move, the more the identification dissolves; it breaks, it falls. Suddenly you are in the world but not of the world. Suddenly you have transcended.

-Osho

From Returning to the Source, Discourse #1

The day you begin to see that you are beyond all that which is surrounding you each moment, you have transcended. From that day on you will no longer be disturbed by anger, you will not be troubled by sex. From that day, even if you enter into sex you will be standing at a distance, and now you will know that you are flowing with the supreme energy of existence. If existence wills that you should enter into sex, okay! Let it be done! And even if you are angry, after this day has come, then anger will be a playing, a game, an act. If it is necessary you will allow it; but not for a single moment will you be identified with it. You and the passion will remain separate.

To be in the world, but not of the world; to be in the body, but to not belong to the body; to pass through the river, but without getting wet – this is the essence of witnessing.

A Zen master was bidding farewell to his disciple. He was telling the disciple to go into the world and tell others all that the master had taught him, to give them whatever the master had given him. Just as the disciple was descending the steps of his master’s house to set off, the master added, “And when you cross the river, see that your feet do not get wet.”

The disciple was taken aback, and his agitation was evident. To cross the river without getting his feet wet? If the feet are not to get wet, then better to avoid the river! It can only be crossed if the feet are allowed to get wet – so don’t go to the river!

The master said, “It is better that you stay back. If you have not understood this small matter, then the time for your leaving has not yet come.” The disciple asked him to explain. “This is not a matter to be explained,” said the master. “You begin your meditations again. Practice witnessing again, because this is the meaning of witnessing.”

This is the whole meaning of witnessing: go through the river, but don’t get your feet wet! If you avoid the river, it is because you are weak. If your feet get wet, then you have gone astray. It is difficult, but as the witnessing begins to happen, so the complications begin to evaporate. You remain only the watcher, you do not become the doer. So watch the anger, watch the sex, watch the jealousy, and know well that you are the seeing, and not that which is being seen. Break your identification with the seen, and connect it with the seer.

-Osho

From Nowhere to Go but In, Discourse #3

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Oh Shiva, What is Your Reality? – Osho

First let us understand the questions, what Devi is asking.

Oh Shiva, what is your reality? Why this question? You can also ask this question, but it will not carry the same meaning. So try to understand why Devi asks, Oh Shiva, what is your reality?  Devi is in deep love. When you are in deep love, for the first time you encounter the inner reality. Then Shiva is not the form, then Shiva is not the body. When you are in love, the body of the beloved falls away, disappears. The form is no more and the formless is revealed. You are facing an abyss. That is why we are so afraid of love. We can face a body, we can face a face, we can face a form, but we are afraid of facing an abyss.

If you love someone, if you really love, his body is bound to disappear. In some moments of climax, of peak, the form will dissolve, and through the beloved you will enter the formless. That is why we are afraid – it is falling into a bottomless abyss. So this question is not just a simple curiosity: Oh Shiva, what is your reality?  

Devi must have fallen in love with the form. Things start that way. She must have loved this man as a man, and now when the love has come of age, when the love has flowered, this man has disappeared. He has become formless. Now he is to be found nowhere. Oh Shiva, what is your reality? It is a question asked in a very intense love moment. And when questions are raised, they become different according to the mind in which they are asked.

So create the situation, the milieu of the question in your mind. Devi must be at a loss – Shiva has disappeared. When love reaches its peak, the lover disappears. Why does this happen? This happens because really, everyone is formless. You are not a body. You move as a body, you live as a body, but you are not a body. When we see someone from the outside, he is a body. Love penetrates within. Then we are not seeing the person from the outside. Love can see a person as the person can see himself from within. Then the form disappears.

A Zen monk, Rinzai, attained his enlightenment, and the first thing he asked was, “Where is my body? Where has my body gone?” And he began to search. He called his disciples and said, “Go and find out where my body is. I have lost my body.”

He had entered the formless. You are also a formless existence, but you know yourself not directly, but from others’ eyes. You know through the mirror. Sometime, while looking in the mirror, close your eyes and then think, meditate: if there was no mirror, how could you have known your face? If there was no mirror, there would have been no face. You do not have a face; mirrors give you faces. Think of a world where there are no mirrors. You are alone – no mirror at all, not even others’ eyes working as mirrors. You are alone on a lonely island; nothing can mirror you. Then will you have any face? Or will you have any body? You cannot have one. You do not have one at all. We know ourselves only through others, and the others can only know the outer form. That is why we become identified with it. […]

Devi asks Shiva, Oh Shiva, what is your reality?  – who are you? The form has disappeared; hence the question. In love you enter the other as himself. It is not you answering. You become one, and for the first time you know an abyss – a formless presence.

That is why for centuries together, centuries and centuries, we were not making any sculptures, any pictures of Shiva. We were only making Shivalina – the symbol. The Shivalinga is just a formless form. When you love someone, when you enter someone, he becomes just a luminous presence. The Shivalinga is just a luminous presence, just an aura of light.

That is why Devi asks, what is your reality?

What is this wonder-filled universe? We know the universe, but we never know it as wonder-filled. Children know, lovers know. Sometimes poets and madmen know. We do not know that the world is wonder-filled. Everything is just repetitive – no wonder, no poetry, just flat prose. It doesn’t create a song in you; it doesn’t create a dance in you; it doesn’t give birth to the poetry inside. The whole universe looks mechanical. Children look at it with wonder-filled eyes. When the eyes are wonder-filled, the universe is wonder-filled.

When you are in love, you again become like children. Jesus says, “Only those who are like children will enter my kingdom of God.” Why? Because if the universe is not a wonder, you cannot be religious. The universe can be explained – then your approach is scientific. The universe is either known or unknown, but that which is unknown can be known any day; it is not unknowable. The universe becomes unknowable, a mystery, only when your eyes are wonder-filled.

Devi says, what is this wonder-filled universe? Suddenly there is the jump from a personal question to a very impersonal one. She was asking, what is your reality? and then suddenly, what is this wonder-filled universe?

When form disappears, your beloved becomes the universe, the formless, the infinite. Suddenly Devi becomes aware that she is not asking a question about Shiva; she is asking a question about the whole universe. Now Shiva has become the whole universe. Now all the stars are moving in him, and the whole firmament and the whole space is surrounded by him. Now he is the great engulfing factor – “the great encompassing.” Karl Jaspers has defined God as “the great encompassing.”

When you enter into love, into a deep, intimate world of love, the person disappears, the form disappears, and the lover becomes just a door to the universe. Your curiosity can be a scientific one – then you have to approach through logic. Then you must not think of the formless. Then beware of the formless; then remain content with the form. Science is always concerned with the form. If anything formless is proposed to a scientific mind, he will cut it into form – unless it takes a form it is meaningless. First give it a form, a definite form; only then does the inquiry start.

In love, if there is form then there is no end to it. Dissolve the form! When things become formless, dizzy, without boundaries, everything entering another, the whole universe becoming a oneness, then only is it a wonder-filled universe.

What constitutes seed? Then Devi goes on. From the universe she goes on to ask, what is this wonder-filled universe? This formless, wonder-filled universe, from where does it come? From where does it originate? Or does it not originate? What is the seed?

Who centers the universal wheel? asks Devi. This wheel goes on moving and moving – this great change, this constant flux. But who centers this wheel? Where is the axis, the center, the unmoving center?

She doesn’t stop for any answer. She goes on asking as if she is not asking anyone, as if talking to herself.

What is this life beyond form pervading forms?

How may we enter it fully, above space and time, names and description?

Let my doubts be cleared. The emphasis is not on questions but on doubts: Let my doubts be cleared! This is very significant. If you are asking an intellectual question, you are asking for a definite answer so that your problem is solved. But Devi says, Let my doubts be cleared. She is not really asking about answers. She is asking for a transformation of her mind, because a doubting mind will remain a doubting mind whatsoever answers are given. Note it: a doubting mind will remain a doubting mind. Answers are irrelevant. If I give you one answer and you have a doubting mind, you will doubt it. If I give you another answer, you will doubt that also. You have a doubting mind. A doubting mind means you will put a question mark to anything.

So answers are useless. You ask me, “Who created the world?” and I tell you “A” created the world. Then you are bound to ask, “Who created ‘A’?” So, the real problem is not how to answer questions. The real problem is how to change the doubting mind, how to create a mind which is not doubting – or, which is trustful. So Devi says, let my doubts be cleared. […]

The doubting mind is the problem. Devi says, “Do not be concerned with my questions. I have asked so many things: What is your reality? What is this wonder-filled universe? What constitutes seed? Who centers the universal wheel? What is life beyond form? How can we enter it fully above time and space? But do not be concerned with my questions. Let my doubts be cleared. I ask these questions because they are in my mind. I ask them just to show you my mind, but do not pay much attention to them. Really, answers will not fulfill my need. My need is… let my doubts be cleared.”

But how can the doubts be cleared? Will any answer do? Is there any answer which will clear your doubts? Mind is the doubt. It is not that the mind doubts, mind is the doubt! Unless the mind dissolves, doubts cannot be cleared.

Shiva will answer. His answers are techniques – the oldest, most ancient techniques. But you can call them the latest also because nothing can be added to them. They are complete – one hundred and twelve techniques. They have taken in all the possibilities, all the ways of cleaning the mind, transcending the mind. Not a single method could be added to Shiva’s one hundred and twelve methods. And this book, Vigyana Bhairava Tantra, is five thousand years old. Nothing can be added; there is no possibility to add anything. It is exhaustive, complete. It is the most ancient and yet the latest, yet the newest. Old like old hills – the methods seem eternal – and they are new like a dewdrop before the sun, because they are so fresh.

These one hundred and twelve methods of meditation constitute the whole science of transforming mind. We will enter them one by one. We will try to comprehend first intellectually. But use your intellect only as an instrument, not as a master. Use it as an instrument to understand something, but do not go on creating barriers with it. When we will be talking about these techniques, just put aside your past knowledge, your knowing, whatsoever information you have collected. Put them aside – they are just dust gathered on the road.

Encounter these methods with a fresh mind – with alertness, of course, but not with argumentation.

-Osho

From The Book of Secrets, Discourse #1

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Euthanasia Is Our Birthright – Osho

Euthanasia, or the freedom to choose your death, should be accepted as a birthright of every human being.

A limit can be put to it, for example, seventy-five years. After the age of seventy-five the hospitals should be ready to help anybody who wants to get rid of their body. Every hospital should have a place for dying people, and those who have chosen to die should be given special consideration and help. Their death should be beautiful.

Every hospital should have a teacher of meditation. The person who is going to die should be given one month and will be allowed… if he changes his mind he can go back, because nobody is forcing him. Emotional people who want to commit suicide cannot remain emotional for one month – emotionality can be momentary. Most of the people who commit suicide, if they had waited one moment longer, they would not have committed suicide at all. It is out of anger, out of jealousy, out of hatred or something that they forget the value of life.

The whole problem is that the politicians think accepting euthanasia means suicide is no longer a crime. No, it does not mean that. Suicide is still a crime.

Euthanasia will be with the permission of the medical board. One month’s rest in the hospital – every kind of help that can be given to the person to become calm and quiet… all friends coming to meet him, his wife, his children, because he is going on a long journey. There is no question of preventing him – he has lived long, and he does not want to go on living, his work is finished.

And he should be taught meditation in this one month, so that he can do meditation while death comes. And for death, medical help should be given so it comes like a sleep — slowly, slowly, side by side with meditation, sleep going deeper. We can change thousands of people’s deaths into enlightenment. […]

And euthanasia is becoming more and more a need, because with medical science progressing, people are living longer. Scientists have not come across any skeleton from five thousand years ago of a person who was more than forty years old when he died. Five thousand years ago the longest a person was going to live was forty, and out of ten children born nine were going to die within two years – only one would survive – so life was immensely valuable.

And Hippocrates gave the oath to the medical profession that you have to help life in every case. He couldn’t have known that a day could come when out of 10 children, all 10 would survive. Now that is happening. On the one hand, nine more children are surviving; and on the other hand, medical science helps people to live longer – ninety years, one hundred years is not rare. In developed countries it is very easy to find a ninety-year-old person or a one-hundred-year-old person. […]

In America, there are thousands of people in hospitals just lying in their beds with all kinds of instruments connected to them. Many are on artificial breathing machines. What is the point? There are many people dying on the streets, starving?

Thirty million people in America are on the streets without shelter, without food, without clothes, and thousands of people are taking up hospital beds, doctors, nurses – their work, their labor, medicines. Everybody knows they will die sooner or later, but as long as you can you should keep them alive.

They want to die. They shout that they want to die, but the doctor cannot help in that. These people certainly need some rights; they are being forced to live, and force is in every way undemocratic.

So I want it to be a very rational thing. Make it seventy-five or eighty years; then life is lived enough. The children are grown up… when you are eighty your children will be fifty, fifty-five; they are getting old. Now there is no need for you to be bothered and worried. You are retired; now you are simply a burden, you don’t know what to do.

And that is why old people are so irritable: because they don’t have any work, they don’t have any respect, they don’t have any dignity. Nobody bothers about them, nobody takes note of them. They are ready to fight and be angry and shout. These are simply their frustrations that are showing; the real thing is they want to die. But they cannot even say it. It is unchristian, it is irreligious – the very idea of death.

They should be given freedom, but not only to die; they should be given the freedom of one month’s training in how to die. In that training, meditation should be a basic part and physical care should be a basic part. They should die healthy, whole, silent and peaceful – slowly slipping deep into sleep.

And if meditation is joined with sleep, they may die enlightened. They may know that only the body is left behind, and they are part of eternity.

Their death will be better than ordinary death, because in ordinary death, you don’t have the chance of becoming enlightened. In special institutes for death where every arrangement is made, you can leave life in a joyous, ecstatic way, with gratitude.

Their death will be better than the ordinary death, because in the ordinary death you don’t have the chance of becoming enlightened. In fact more and more people will prefer to die in the hospitals, in the special institutes for death where every arrangement is made. You can leave life in a joyous, ecstatic way, with great thankfulness and gratitude.

I am all for euthanasia, but with these conditions.

-Osho

Excerpt from Socrates Poisoned Again After 25 Centuries, Discourse #1

Osho Times International/ Courtesy: Osho International

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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Rinzai Says – Osho

Says Rinzai, “When I eat, I only eat, and when I sleep, I only sleep.”

Somebody said, “But nothing is special in that, everybody is doing it.”

Rinzai laughed and said, “If everybody is doing it, everybody is a Buddha, everybody is enlightened then.”

Eating – simply eat, be with it. Walking – simply walk, be there. Don’t go ahead, don’t jump here and there. Mind always goes ahead or lags behind. Remain with the moment.

In the beginning it will be very difficult to remain with the moment. And sometimes the moment may not be very happy. You are angry, then the mind starts thinking of repentance or tries to do something so that the anger never happens again. Sometimes you are sad; you put on the radio or the TV, you start reading a book, because you would not like to be sad. You want to divert the mind. And because miserable moments are more than happy moments it becomes a constant habit. And when it is fixed, even when happiness comes, you are not found at home. You are somewhere else.

Make it a point: whatsoever – sadness, anger – whatsoever – depression, unhappiness – be with it. And you will suddenly become surprised that if you remain with sadness, sadness changes into a beautiful thing, sadness becomes a depth. If you remain with anger, not thinking about, just being with, anger is transformed; it becomes forgiveness. If you remain with sex, sex takes on a different quality; it becomes love.

If you start living with the moment you will see your being with is a miracle, it has a magic to it. Happiness will become deeper. Ordinarily your happiness is just on the surface. Deep down you carry millions of things; just on the surface it is. If you remain with it, it will become deeper and deeper and deeper. If you start living with, everything is transformed because you bring a new quality of being, of awareness, of witnessing. Don’t fight against sadness and don’t hanker for happiness, because that is going away, astray.

Have you observed? – if you go for a holiday to the Himalayas or to Switzerland, for months you plan to arrive there, and the moment you arrive your mind has started already to plan when to depart, how to go back home. Look! For months you plan how to arrive and when you arrive – or even before you arrive, just on the way – your mind has started to go back: How to depart?

Your every arrival is just the beginning of a departure. And you are never there because you cannot be there. Again back home you will start thinking. Back home you will start thinking about what happened in the Himalayas, what beautiful experiences you went through – and you were never there. It is as if you have read about them it is as if somebody else has told you. You look at the memory as if the memory functions on its own; it takes photographs and becomes an album. Back home you will open the album and see, and you will say to friends, “Beautiful!” And you will start planning – again next year you are going to the Himalayas.

Mind is never where you are: awareness is always there where you are. Drop more and more mind, and minding, and become more and more aware and alert. Bring yourself together in the moment.

Difficult in the beginning. Mind, because of the old habit, will go away again and again. Bring it back. No need to fight! Simply call it back: “Come.” Again it will go… within seconds it will not be there. Call it back again.

And by and by, when you start enjoying this moment – the eternal now, the only time that there is, the only existence that there is, the only life that there is – when you start enjoying it, more and more the mind will be coming to it. Less and less it will be going.

Then a tuning happens. Suddenly you are here, at home, and the reality is revealed. The reality was always there, you were not there. It is not the truth which has to be sought, it is you who have to be brought home.

-Osho

From Hsin Hsin Ming: The Book of Nothing, Discourse #3

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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There is no Easy Solution – Annamalai Swami

Q: Sometimes everything is so clear and peaceful. There are times when it is easy to look at the workings of the mind and see that what Swami says is true. At other times no amount of effort makes any impression on our chaotic minds.

A.S.: Whenever we are in a meditative state, all is clear. Then vasanas which have previously been hidden within the mind arise and cover this clarity. There is no easy solution to this problem.

You have to keep up the inquiry, ‘To whom is this happening?’ all the time. If you are having trouble, remind yourself: ‘This is just happening on the surface of my mind. I am not this mind or the wandering thoughts.’ Then go back to the inquiry ‘Who am I?’ By doing this you penetrate deeper and deeper and become detached from the mind. This will only come about after you have made an intense effort.

If you already have a little clarity and peace, when you make the inquiry ‘Who am I?’ the mind sinks into the Self and dissolves, leaving only the subjective awareness ‘I-I’.

Bhagavan explained all this to me in great detail when I was going for his darshan between 1938 and 1942.

From Living by the Words of Bhagavan, p. 350

Please Leave the World to Itself – Osho

This is the last question in The Book of Secrets discourse series.

I certainly want to become enlightened. But if I do, what difference does it make for the rest of the world?

But why are you worried about the rest of the world? Let the world worry about itself. And you are not worried about what will happen to the rest of the world if you remain ignorant….

If you are ignorant, what happens to the rest of the world? You create misery. Not that you knowingly do it, you are misery – so whatsoever you do, you sow seeds of misery all around. Your hopes are meaningless; your being is significant. You may think you are helping others – you hinder them. You may think you love others – you may be simply killing them and murdering them. You may think you are teaching others, but you may be simply helping them to remain ignorant forever – because what you hope, what you think, what you wish, is not significant. What you are is significant.

Every day I see people around who are loving to each other – but they are killing each other. They think they are loving, and they think they are living for the other, and without them the life of their family, their beloveds, their children, their wives, their husbands, will be miserable – but it is miserable with them. And they try in every way but whatsoever they do, it goes wrong. It is bound to be so, because they are wrong. Doing is not of much importance, the being from where it comes, originates, is. If you are ignorant, you are helping the world to become a hell. It is already. This is what has happened through you. Wherever you touch, you will create hell.

If you become enlightened, whatsoever you do – or you need not do anything – just your being, your presence will help others to flower, to be happy, to be blissful.

But that should not be your concern. The first thing is how to be enlightened. You ask me, “I want to be enlightened.” But that wanting seems to be very impotent because immediately you say “but”. Whenever “but” comes in, it shows the desire is impotent. “But what will happen to the world?” Who are you? What do you think about yourself? Does the world depend on you? Are you running it? Managing it? Are you responsible? Why give so much importance to yourself? Why feel so important?

This feeling is part of the ego and this worrying about others will never allow you to move to a peak of realization, because that peak is achieved only when you drop all worries. And you are so efficient in accumulating worries that you are simply worryful. Not only your own, you go on accumulating others’ worries – as if yours are not enough. You go on thinking about others, and what can you do? You can only get more and more worried and mad.

I was reading a viceroy’s journal. Lord Wavell’s journal. The man seems to be very sincere, deeply honest, because some remarks he makes are just superb. One remark he makes in a journal is, “Unless these three old men, Gandhi, Jinnah, and Churchill, die, India will be in trouble.” These three men, Gandhi, Jinnah, Churchill – and these three were helping in every way! Churchill’s own viceroy writes in a journal that these three men should die soon. And he hopefully even gives their ages: Gandhi, 75, Jinnah, 65, Churchill, 68. Because these three are the problems. Can you think of Gandhi imagining that he is the problem – or Jinnah, or Churchill? All are doing their best to solve the problem of this country! And Wavell said that these three are the problem, because all the three are adamant, stubborn; every one of these three has the absolute truth and the other two are absolutely wrong. These three absolutes cannot meet anywhere – the other two are simply wrong. There is no question about it.

Everyone thinks as if he is the center and he has to worry about the whole world, and change the whole world, transform the whole world, create a utopia. All that you can do is just change yourself. You cannot change the world. You can create more mischief trying to change it; you can create more chaos; you can harm; and you can puzzle. Already the world is too puzzled. You can puzzle it more and confuse it more.

Please leave the world to itself. You can do only one thing, and that is, you can achieve inner silence, inner bliss, inner light. If you achieve this, you have helped the world very much. Just by changing one ignorant spot into an enlightened flame, just by changing one person from darkness into light, you have changed apart of the world. And this changed part will have its own chain reactions. Buddha is not dead. Jesus is not dead. They cannot be dead because there is a chain reaction – from one lamp, from one flame, another flame takes over. And a successor is created, and they go on living.

But if your light is not there, if your lamp is without a flame, you cannot help anyone. The first basic thing is that you must attain your inner flame. Then others can share. Then you can kindle others’ light also. Then it becomes a succession. Then you may disappear from the body but your flame goes on passing from hand to hand. Up to eternity it goes on and on. Buddhas never die, enlightened persons never die, because their light becomes a chain reaction. And unenlightened persons never live, because they cannot create any chain, they don’t have any light to share, no flame to kindle someone else’s flame.

Please be concerned with yourself only. Be selfish, I say, because that is the only way you will become selfless, that is the only way you can become a help and a blessing to the world. Don’t be worried about it; that is not your concern. The greater your worries are, the greater you think your responsibilities are. And the greater your responsibilities, the more you feel yourself as being great.

You are not. You are simply mad. Get out of this madness of helping others. Just help yourself. That’s all that can be done.

And then many things happen… but they happen as a consequence. Once you become a source of light, things start happening. Many will share it, man will be enlightened through it, many will attain life, more life, abundant life through it. But don’t think about it. You cannot do anything about it consciously. Only one thing can be done and that is: you can become conscious. Then everything follows.

-Osho

From The Book of Secrets, Chapter 80

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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Explore the Body-Mind – Jean Klein

When there is teaching, you must follow the line free from expectation and anticipation — as in the same way when you trace the route on the map it brings you to your destination. It is very deeply rooted in the body- mind that there is something to achieve, to become, to attain, and this brings us absolutely away from what we are. It takes us in the opposite direction. So we must first face our body- mind, accept it, explore it, get to know it. In this exploration there comes a moment when you are no longer interested in what you explore but live in the exploring itself. The explored is in the exploring, but the exploring is not in the explored. In other words, the known is in the knowing, but the knowing is not in the known. Otherwise, there could not be knowing.

By “explore the body-mind” I mean sense the body-mind. And by “sense” I mean have the sensation of it. Systematically go through all the parts and let each part become sensitive. In this way you become aware of your body. The body is only known through the five senses so let it come up to your five senses. The most obvious of all the sense faculties is sensation or feeling. We know our bodies mostly through sensation. In sensing the body you become free from the reactive body, free from mechanical functioning. So the moment you explore, sense, your body you no longer feed its conditioning. There’s no longer an accomplice to it, to its tension, expectation, aggression. There’s a letting-go, a deep relaxation. Then there’s a moment when there’s no more emphasis on the object, the body-mind, and there’s a switchover so that the observer-subject-explorer is emphasized. You find yourself objectless, no longer in relation of subject to object— abiding completely in stillness, in beingness. That is self-knowing.

Become free from undertaking, from doing. Not doing is also an undertaking. Doing and not doing are movements in the mind. And the mind, like all objects, has its roots in the self, in our highest principle. It is only in this higher principle that there is a conversion between doing and not doing. In this conversion there is no more left and right, yes and no, like and dislike, doing and not-doing; you are free from duality, there is really wholeness, completeness. It no longer has anything to do with the mind.

-Jean Klein

From The Book of Listening, pp. 177-178

Excerpts from Dialogue, Santa Barbara, California: February 16, 1992

 

A Total Response of His Emptiness – Osho

If there is absolute emptiness inside an enlightened one, then how is it that he seems to be making decisions, discriminating, liking this or disliking that, saying yes or no?

This will really look a paradox. If an enlightened one is simply emptiness, then for us it becomes a paradox. Then why does he say yes or no? Why does he choose? Why does he like some things and dislike other things? Why does he talk? Why does he walk? Why does he live at all?

For us this is a problem; but for the enlightened one it is not a problem. Everything is done out of emptiness. The enlightened one is not choosing. It looks like choice to us but the enlightened one simply moves in one direction – that direction comes from the emptiness itself.

It is just like this. You are walking. Suddenly a car comes in front of you and you feel that an accident will happen. You don’t decide what to do. Do you decide? How can you decide? There is no time. A decision will take time. You will have to ponder and think, weigh up the pros and cons, decide whether to jump this way or that. You don’t decide. You simply jump. From where does that jump com? Between the jump and you there is no thinking process. Suddenly you become aware that the car is in front of you and you jump. The jump happens first. Then later on you can think. In that moment you jump through hastiness; your whole being jumps without any decision.

Remember, decision is always of the part, it can never be of the whole. Decision means that there was a conflict. One part of your being was saying, “Do this,” another part was saying, “Don’t do this.” That’s why the decision was needed. You had to decide, argue, and one part had to be pushed aside. That’s what decision means. When your totality is there, there is no need to decide. There is no alternative. An enlightened one is total within himself, total emptiness. So whatsoever comes out, it comes out of his totality, not out of any decision. If he says “yes” it is not a choice: there was no “no” to be chosen, there was no alternative. “Yes” is the response of his total being. If he says “no”, then “no” is the response of his total being. That’s why an enlightened man can never repent.

You will repent always. Whatsoever you do, it makes no difference – whatsoever you do, you will repent. If you want to marry a woman, if you decide “yes”, you will repent, if you decide “no”, you will repent. Because whatsoever you decide is a partial decision, the other part is always against. If you decide, “Yes, I will marry this woman,” one part of your being is saying, “Don’t do this, you will repent.” You are not total.

When difficulties arise…. They are bound to arise because when two different persons start living together, difficulties are bound to arise. There will be conflicts, there will be a struggle to dominate, there will be power politics. Then the other part will say, “Look! What did I say? I was insisting that you shouldn’t do this, and you have done it.” But that doesn’t mean that if you had followed the other part, there would have been no repentance. No! The repentance would have been there, because then you would have married some other woman, and the conflict and the struggle would have happened. Then the other part would go on saying, “I was saying marry the first woman. You have missed an opportunity. A heaven is lost, and you are married to a hell.”

You will repent, whatsoever the case, because your decision cannot be total. It is always against a part, and that part will take revenge. So whatsoever you decide, if you do good you will repent, if you do bad you will repent. If you do good, then your mind, the other part, will go on saying that you have missed an opportunity. If you do bad, then you will feel guilty. An enlightened being never repents. Really, he never looks backwards. There is nothing to look backwards at. Whatsoever is done is done with his totality.

So the first thing to be understood is that he never chooses. The choice happens to his emptiness; he never decides. That doesn’t mean that he is indecisive. He is absolutely decisive, but he never decides. Try to understand me. The decision happens in his emptiness. This is how his whole being acts: there is nothing more to it. If you are walking and a snake crosses your path, you jump suddenly – that’s all. You don’t decide. You don’t consult a master and a guide. You don’t go to look into books in the library about what to do when a snake crosses the path – how to do it, what the technique is. You simply jump. And remember, that jump is coming from your total being, it has not been a decision. Your total being has acted that way. That is all. There is nothing more to it.

To you it seems as if an enlightened one is choosing, deciding, discriminating, because you are doing that every moment. And you cannot understand something which you have not known at all. An enlightened one happens to be doing things without any decision, without any effort, without any choice – he is choiceless. But that doesn’t mean that if you give him food and stones, he will start eating stones. He will eat the food. To you it will look as if he has decided not to eat the stones, but he has not decided. That is simply foolish. It doesn’t occur to him. He eats the food. This is not a decision – only an idiot person would decide whether to eat stones or food. Stupid minds decide; enlightened minds simply act. And the more mediocre the mind, the more effort has to be made for a decision.

That’s what worry means. What is worry? There are two alternatives and no way to decide between them – and the mind goes on, one moment this side, another moment that side. This is what worry is. Worry means you have to decide and you are trying to decide, but you cannot decide. So you are worrying, puzzled, moving in vicious circles. An enlightened one is never worried. He is total. Try to understand this. He is not divided, he is not split, there are not two beings in him. But in you there is a crowd: not only two, there are many, many persons living in you, many voices, just a crowd. An enlightened one is a deep unity, he is a universe. You are a “multiverse”. This word “universe” is beautiful. It means one – “uni”. You are a “multiverse”, there are many worlds in you.

The second thing to be understood is that whatsoever you do, before doing it, there is thinking, thought. Whatsoever an enlightened person is doing, there is no thinking, no thought. He is doing it.

Remember, thinking is needed because you have no eyes to see. Thinking is a substitute. It is just like a blind man groping his way on a path with a stick. A blind man can ask people who have eyes how they grope, what type of sticks they use to grope their way on the path. And they will simply laugh; they will say that they don’t need sticks. They have eyes. They simply see where the door is, they need not grope for it. And they never think about where the door is. They see and they pass through it. But a blind man cannot believe that you can simply pass through a door. First you will have to think about where the door is. First you will have to inquire. If someone is there you will have to ask where the door is. And even if the direction is given, you will have to grope for it with your stick – and then too there may be many pitfalls. But when you have eyes, if you want to go out, you simply look… you don’t think about where the door is, you don’t decide. You simply look, the door is there, you pass through it. You never think that this is a door – you simply use it and you act.

The same is the situation with unenlightened minds and enlightened minds. An enlightened mind simply looks. Everything is clear. He has a clarity. His whole being is light. He looks around and he simply moves, acts – he never thinks. You have to think because you don’t have eyes. Only blind men think; they have to think because they don’t have eyes. They need substitute eyes, and thinking provides that.

I never say that Buddha or Mahavira or Jesus are great thinkers. That would be just nonsense. They are not thinkers at all. They are knowers, not thinkers. They have eyes, they can see, and through their seeing they act. Whatsoever comes out of a Buddha comes out of emptiness, not out of a mind filled with thoughts. It has come out of an empty sky. It is the response of emptiness.

But for us it is difficult because nothing comes to us in that way. We have to think about it. If someone asks a question, you have to think about it. And even then you can never be certain that whatsoever you are saying is the answer. A Buddha answers; he doesn’t think. You question him, and the emptiness simply responds. That response is not a thought-over thing. It is a total response. His being behaves that way. That’s why you cannot ask for consistency from a Buddha. You cannot. Thought can be consistent; a thinker is bound to be consistent – but an enlightened person cannot be consistent, because each moment the situation changes. And each moment things come out of his emptiness. He cannot force. He cannot think. He does not really remember what he said yesterday. Every question creates a new answer. And every question creates a new response. It depends on the questioner.

Buddha enters a village. One man asks, “Is there God?” Buddha says, “No.”

In the afternoon, another man asks, “Is there God?” Buddha says, “Yes.”

Then in the evening, a third one asks, “Is there God?” Buddha remains silent. In just one day: in the morning, no; in the afternoon, yes; in the evening, silence – neither yes nor no.

Buddha’s disciple, Anand, became puzzled. He had heard all three answers. In the night when everyone had retired, he asked Buddha, “Can I ask you a question? Just in one day you have answered one question in three ways, not only differently, contradictorily. My mind is puzzled. I cannot sleep if you don’t answer. What do you mean? In the morning you say yes, in the afternoon no, in the evening you remain silent. And the question was the same.”

Buddha said, “But the questioners were different. And how can different questioners ask the same question?” This is really beautiful, very deep. He said, “How can different questioners ask the same question? A question comes out of a being; it is a growth. If the being is different, how can the question be the same? In the morning when I said yes, the man who was asking was an atheist. He had come to get my confirmation that there is no God. And I could not confirm his atheism, because he was suffering because of it. And because I could not be a part in his suffering, and I wanted to help him, I said, “Yes, God exists.” That’s how I tried to destroy his so-called atheism. In the afternoon, when the other person was there, he was a theist and he was suffering through his theism. I couldn’t say yes to him because that would have been a confirmation – which he had come for. Then he would go and say, ‘Yes, whatsoever I was saying is right. Even Buddha says so.’ And the man was wrong. I could not help a wrong man in his wrongness so I had to say no to destroy whatsoever he is, to shatter his mind.

And the man who came in the evening was neither. He was a simple, innocent man and he was not asking for any confirmation. He had no ideology; he was really a religious person. So I had to be silent. I said to him, “Be silent about this question. Don’t think about it.” If I had said yes, it would have been wrong because he was not there to find a theology. If I had said no, it would have been wrong, because he was not to be confirmed in any atheism. He was not interested in thoughts, in ideas, in theories, doctrines, no; he was a real religious man. How can I utter any word before him? I had to be silent. He understood my silence. When he went away, his religiousness had deepened.”

Buddha said, “Three persons cannot ask the same question. They can formulate it in a similar way – that is another thing. The questions were all “Does God exist?” Their formulation was the same, but the being from where the question was coming was totally different. They meant different things by it; their values were different; their associations with words were different.”

I remember, once it happened that Mulla Nasruddin came back to his house one evening. The whole day he had been involved in a football match. He was a fan. IN the evening when he entered the house, his wife was reading a newspaper, and she said, “Look, Nasruddin, there is something for you. It is reported here that a man has given his wife in return for a season ticket for the football matches. You are also a fan, a mad fan, but I cannot conceive that you would do the same. Or would you? Could you exchange me just to get a season ticket for the football matches?”

Nasruddin thought hard, and then he said, “Of course I would not – because it is ridiculous and criminal. The season is half over.”

Every mind has its own orientation. You may use the same words but because you are different, those same words cannot be the same.

Then Buddha said another thing, and that is even more significant. He said, “Anand, why are you disturbed? You were not a party. You should not listen, because not a single answer was given to you. You should remain indifferent, otherwise you will go mad. Don’t move with me because I will be involved with many, many types of persons. And if you listen to everything that is not said to you, you will get confused and crazy. You just leave me. Otherwise remember to listen only when I speak to you; at other times don’t listen. Whatsoever I say is not your business. It was not said to you and it was not your question at all. So why should you be worried? You were not related. Someone asked, someone else replied. Why are you unnecessarily worried about it? If you have the same question, ask, and then I will answer. But remember, my answers are not to the questions, but to the questioners. I respond. I look at the man, I see through the man, the man becomes transparent – and this is my response. The question is irrelevant; the questioner is relevant.”

You cannot ask for consistency from an enlightened person. Only unenlightened, ignorant persons can be consistent, because they don’t have to look. They just follow some ideas. They carry dead ideas, consistently. For their whole life they will carry something and they will remain consistent to it. They are stupid, that’s why they can remain consistent. They are not alive. They are dead.

Aliveness cannot be consistent. That doesn’t mean that it is wrong – aliveness is consistent, but very deeply, not on the surface. Buddha is consistent in all the three answers, but his consistency is not in the answers – his consistency is in his effort to help. He wanted to help the first man. He wanted to help the second man. He wanted to help the third man. For all three, compassion was there, love was there. He wanted to help them – that is his consistency. But it is a deep current. His words are different, his answers are different, but his compassion is the same.

So when an enlightened person speaks, answers, that answer is a total response of his emptiness, of his being. He echoes you, he reflected you, he is a mirror. He has no face of his own. Your face is mirrored in his heart. So if an idiot comes to meet a Buddha, he will meet an idiot – Buddha is just a mirror. And that man will go and spread the rumor that Buddha is an idiot. He has seen himself in Buddha. If someone sensitive, understanding, mature, grown up comes, he will see something else in Buddha: he will see his own face. There is no other way – you go on seeing mirrors in persons who are totally empty. Then whatsoever you carry is your interpretation.

It is said in old scriptures that when you reach an enlightened person, remain totally silent. Don’t think, otherwise you will miss the opportunity of meeting him. Just remain silent. Don’t think. Absorb him, but don’t try to understand him through your head. Absorb him, drink him, allow your total being to be open to him, let him move within you, but don’t think about him – because if you think, then your mind will be echoed. Let your total being be bathed in his presence. Only then will you have a glimpse of what type of being, of what type of phenomenon you have come in contact with.

Many came to Buddha. They came and went. They carried their own opinions, and they went out and they spread them. Very few, really very few, understood – and that is how it should be, because you can understand only according to you. If you are ready to melt and change and be transformed, only then can you understand what an enlightened person, what an enlightened being is.

-Osho

From The Book of Secrets, Discourse #80, Q2

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.