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About Sat Sangha Salon

Inspired by the salons of the Enlightenment which were gatherings to discuss truth and life as they saw it.

Here we will gather and commune with the words from those who have known that which cannot be said. You will find words from those in whom the greatest transformation has taken place. Although you can find differences in expressions, it is remarkable how much you will find in common.

It is my interest to look where they are pointing and occasionally explore their unique observations. I hope you find them inspirational, inviting, instructive and ultimately Enlightening.

Their words can only point us to the truth. But in order to live a life of truth it is necessary for each of us to make the inquiry individually for ourselves into our own Being and finally into the mystery of non-Being.

“All beings are from the very beginning Buddhas.” -Hakuin’s Song of Meditation

If for any reason you wish to contact me, you may do so at: pgoodnight(at)yahoo(dot)com.

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The Pilgrimage is Endless – Osho

You have opened me to new heights and I hear you ahead of time. I see that you are here and I feel that it is only your body that is present.

When you speak of Jesus, you are he. When you speak of Buddha, you are he. When you speak of Mahavira, you are he. I see that you are all masters.

And when you spoke of time that does not move, I heard and saw. My heart is full.

Jivan Mary, there are heights beyond heights. Don’t be contented: The spiritual search is an eternal discontentment, but it is sweet. The more discontented you are for new heights, more heights, the more fulfilled, the more fruitful and significant becomes your every breath.

I can only show you the way, but you have to walk on it, alone – singing and dancing and always remembering that there is no place where you have to stop forever. It is good to have an overnight stop and wait for the beautiful dawn, and open your wings, because new heights are waiting for you.

The pilgrimage is endless.

This is one of the most fundamental things to understand – because all the religions have been teaching that there is a full stop; there comes a moment when you have reached and there is nowhere to go anymore. Life knows no full stop, it goes on and on. The full stop is only for those who are not courageous. Then just a little joy, a little light, a little song, suffices them.

I would like my people never to be satisfied. To be unsatisfied about worldly things is meaningless – with the worldly things you can be satisfied – but to be satisfied with spiritual growth is committing suicide. Contentment with the world and discontentment for God is the way.

It is true – if your heart is beating with my heart you will hear me ahead of time because whatever I am saying is nothing new: it is only dormant in you, asleep in you. When your heart is dancing with me, that which is asleep in you becomes awake. And the quality of awakening is the same, so you can hear me ahead of time. That is a very significant indication of coming closer and closer to the state of a devotee.

You say, “I see that you are here and then I feel that it is only your body present. When you speak of Jesus, you are he; when you speak of Buddha, you are he; when you speak of Mahavira, you are he; I see that you are all masters.”

Every master is all masters, because the message is the same. Every master is only a vehicle, a passage, but what comes through that passage belongs to existence itself. It cannot be otherwise.

The language is going to be different, the ways of expression are going to be different, but the essential core of the message is eternally the same.

It is because I feel such a deep affinity with Buddha, Mahavira, Jesus, Zarathustra, Bodhidharma, Moses, that I feel an absolute right even to criticize them. That is out of my love.

People misunderstand: they think I have criticized Jesus, I have simply corrected him. Jesus is two thousand years old. In two thousand years the very style of life has changed; the concepts, the words, the approach to reality has changed. Although the fingers are pointing to the same moon, the fingers are different. And my love for Jesus or Buddha is so great that I don’t feel any difficulty in criticizing them – just like a friend can criticize you, not a stranger.

A Christian is afraid to criticize Jesus because he is a stranger, he is not a friend. He does not know that love is capable of criticizing one he loves. In fact, the more he loves, the more he is capable of criticizing.

It is true that you have heard through my voice all the masters of the past and all the masters of the future too, because whatsoever superficial changes happen make no difference to the fundamental religiousness, it remains the same. But to have understood it is certainly a great opening, the opening of the heart, a great understanding, a great light in the house that has been dark up to now.

And you say, “And when you spoke of time that does not move, I heard and saw. My heart is full.”

Whenever the heart is full, everything stops: time, mind, everything comes to a stop, just like a lake which is so silent that there are no ripples anymore. It becomes almost like a mirror; and in the fullness of your heart you are also a mirror. You will be able to see the whole sky reflected in the mirror.

Rabindranath recalled a man who was of the age of his grandfather – very old. He used to come often to Rabindranath’s house, and Rabindranath never felt at ease with the man because he would always ask strange questions. If you are asked those strange questions, either you have to answer them and you know you are wrong, or you have to remain silent, which feels very embarrassing.

And that old man used to laugh whether he answered or not; it did not matter. He used to say to Rabindranath, “Your answer is wrong, your no-answer is wrong. You are known to be a great poet, you are a Nobel prize-winner – and you don’t know anything at all. You have written so many beautiful poems about God: Have you met him? Have you seen him?” And the man and his eyes were so penetrating that it was very difficult to deceive him.

One day Rabindranath had gone to the ocean, which was close by. In the full moon night, he saw in the ocean the reflection of the moon. The reflection was even more beautiful than the moon itself. It happens many times… your photograph may be more beautiful than you are in reality. You can be photogenic. There are many people who are photogenic – their photos come out very beautiful, but if you look at those people they are not so beautiful in reality.

When he was returning, full of the joy of the moonlight and the ocean, he saw small ponds by the side of the road. Just in the morning it had rained, and there were small pools of water, dirty, but the moon was reflected as beautifully in those dirty water pools as it was reflected in the vast ocean.

That opened his eyes to a new truth – that the moon is the moon whether you have a very beautiful mirror or a very ordinary mirror. The reality of the moon remains untouched. For the first time, he felt relaxed about the old man who had been annoying him. And rather than going to his own home, for the first time he went to the old man’s house. His eyes were full of the beauty of the moon, the ocean, the small pools of water. And he said to the old man, “I have seen God.”

The old man hugged him and he said, “I know. I can see it from your face, from your eyes. I can see it from the way you have come to me for the first time. Now I will not harass you; I will not come again. I have been harassing you again and again, because I knew your potential. I would be very happy if you can tell me how you found God.”

Rabindranath said, “Looking at the reflection of the moon in the ocean, and then looking at the many reflections by the side, in dirty water pools. But the moon was not dirty, the reflection was not dirty; it was as beautiful as in the ocean. Just then I remembered you – because I have been irritated with you, I have been annoyed with you. I was blind. I could not see God in you. I only saw God in beautiful people, in flowers, in the moon. But I know now it does not matter who you are. To me now, you are also a reflection of God, and I am grateful to you that you went on poking me, pushing me towards this realization.”

When your heart is full it becomes a mirror, it reflects that which is the truth. And if you see and understand that, time certainly stops. It is a great realization.

And it is true that I am only body – available to all that has been discovered and also to that which will ever be discovered about the inner being of man. I have surrendered myself to existence. I don’t know myself what I am going to say.

Yes, just like Almustafa, I am not “speaking” anything, I am also a listener. And the one who is speaking has spoken through Mahavira, through Buddha, through Confucius, through Lao Tzu – through millions of mystics. Because the mystery is the same: that the mystic becomes a hollow bamboo and allows existence to sing its songs.

Jivan Mary, you are blessed; and you will be more and more blessed. The door has opened and the ultimate has given you a challenge, and I know you are courageous enough to move. However arduous may be the path, it is beautiful – its glory is beyond words.

-OSHO

From The Rebellious Spirit, Chapter Two

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.

Meditate for Forty-eight – Osho

Can a person meditating an hour a day gain enlightenment in this life? 

It has been found by all the great meditators of the world that just forty-eight minutes, exactly forty-eight minutes, are enough to make you enlightened. But to meditate for forty-eight minutes – I’m not even making it sixty, I’m giving you the exact time – is not an easy thing.

Even to meditate for a single minute, a whole single minute, sixty seconds, is a difficult thing – but not impossible. You can try it to check. Just put a small watch in front of you with a second hand, and start looking at the second hand the moment it moves from twelve. Just keep watching the second hand and see how long you can manage watching it.

At the most, somewhere between ten to twelve seconds you will have missed, you will have gone somewhere else. And by the time you come back, a few seconds are lost, the hand has moved. If you do it daily, then in a few days it is possible to remain for sixty minutes silently watching.

The same is the process of vipassana. You have to watch your breathing – that is the method that Buddha used, a very simple and very scientific method. You just watch the breath going in, you go with it; it is coming out, you come out with it. You don’t forget at any time the watching; you don’t go astray.

If you can manage it for forty-eight minutes, that very day you will become enlightened, in this life!

There is no need to wait for another life and there is no need even to wait for one hour. Those twelve extra minutes may be too difficult. Just forty-eight is the exact right time.

To attain those forty-eight minutes may take years, but it need not be postponed for another life, it can happen in this life.

It all depends on your intensity.

It all depends how much you are ready, willing, open, receptive, vulnerable.

-OSHO

From The Sword and the Lotus, Chapter Eleven

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.

The Power of Consciousness – Osho

How is it that going into something consciously has such a power to reveal all the threads which make up the tangle?

Devageet, the reality is just the opposite. All our tangles in life are created by our unconsciousness, so the moment you become conscious those tangles disappear. It is not the power of consciousness that makes them disappear. It is the power of unconsciousness that creates them.

All the tangles of life, of love, of relationship are created by our unconsciousness. We don’t know what we are doing, and by the time we become aware it is too late. What has been done cannot be undone. Our unconsciousness is very supportive to the ego — they have a co-existence. Coming of consciousness will not only disperse all the tangles, it will also disperse you as an ego. […]

Devageet, it is true consciousness has tremendous power, but it is not used in revealing and dispersing the tangles of your life; they simply disappear as you become conscious.

Gautam Buddha used to say that when the lights are on and from the windows people can see that the master is awake, thieves don’t come close. When the lights are put off, only then do thieves come close to the house to see whether the master has gone to sleep and it is the right time to enter. He was saying this about consciousness. He used to call sex, greed, lust for power, position, respectability all thieves. They come to you only when they see that there is no light in the man; inside it is all dark.

Once you are radiating consciousness and light, those thieves don’t come close to you. But consciousness has its own power. It is simply in the presence of consciousness that tangles disappear. The power is not used for dispersing the tangles and problems; the power is to bring blissfulness. The power is to bring peace, silence, at homeness, at easeness and a tremendous ecstasy, a divine drunkenness. Life becomes for the first time self-oriented; you don’t have to beg from others for anything. Nobody can give you blissfulness; nobody can give you ecstasy. Nobody can give you the sense of immortality and the dance that comes with it. Nobody can give you the silence, which becomes a song in your heart.

What can people give to you? In fact, the power of consciousness gives you so much that you become capable of sharing with people. For the first time, you can give to people. They are living in darkness; they haven’t seen any light. They don’t have any idea what a conscious being is. They don’t have any conception, comprehension of the power of consciousness, how many flowers shower, how much fragrance becomes natural to you.

You CAN give, and you can give them a taste and you can give them a direction, so they can also find the same power which is dormant in them.

A conscious man awakened can help millions of people to move towards the source of joy, real and authentic life, to pure love which knows nothing of hate, which knows nothing of jealousy, which has nothing to do with body and biology — which is just a spiritual communion, a feeling of deep compassion for your innermost being.

Yes, the power of consciousness gives you many things. The treasure is inexhaustible, but your problems and tangles have been created by unconsciousness — for them no power is needed, just the presence of consciousness is enough.

-OSHO

From The Invitation, Chapter 24

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.

Cut the Very Root – Osho

You tell us to be here-now, without goals and without purpose, but then you allure us also by talking about ecstasy, enlightenment, freedom and the possible fulfillment. It looks contradictory. Please explain.

It is not contradictory at all; it is a simple fact. But the mind tends to create problems where they don’t exist. Mind is a problem-creating mechanism.

When I say that ecstasy is beautiful, when I say that enlightenment is blissful, I’m not talking about the future, I’m not alluring you – I’m simply stating a fact.

When I say be here-now without any purpose and goal, I’m showing you the way how enlightenment can happen right now.

Enlightenment is not a distant goal. It is a present possibility. You can miss it. That doesn’t mean that it is far away from you; that simply means that you are fast asleep. You can miss it. That doesn’t mean that you have to work hard to attain it; it simply means that you are not aware of something which is already surrounding you.

I will go on talking about enlightenment, because without it you are not alive at all; without it you only seem to exist but you don’t exist; without it you go on missing.

But remember, I am not creating a goal for your desires. Enlightenment can never be a goal. This has to be understood. Nirvana cannot be desired.

Let me explain it to you. Whenever you desire something, you become tense. The desire creates disturbance. Whenever you desire something, of course, you desire in the future. In the present, how can you desire? There is not enough space for a desire to exist in the present. It can only exist in the future. Desiring can only be concerned with something in the future, with something which is not here. That which is here cannot be desired.

You can delight in it, but you cannot desire it. You can live it, you can dance it, but you cannot desire it.

Hence all the buddhas say, ‘Become desireless.’

But the human problem is that we understand it as if they are saying, ‘Make desirelessness your goal.’

We turn everything into a goal. Put anything into the mind; it immediately reduces it into a goal and the problem arises immediately. Then the mind asks ‘how?’ – how to achieve this, how to get it, how to become it. Again you are on the track; again you have missed.

When buddhas say, ‘Become desireless,’ they are not trying to create a goal for you. They are simply saying, ‘See, look into your desiring. Understand your desire and the futility of it. Look deep into it, penetrate deep into it, and that very penetration will help – desire disappears.’

When you can see the total futility of desire, will you ask how to drop it? If you see the total futility of it, it drops by itself.

You go on asking how, because you still want to cling. You still want to postpone it. You still think there must be something in it. ‘Maybe I am missing, maybe I am not making right efforts, maybe I am not moving in the right direction – but there is something.’ You are still hoping. When you look into the nature of desire, you will understand that it is like a horizon. It appears far away, there. Go, move – it moves with you. When you reach the point where you were thinking that the earth meets the sky, it is not meeting there. Again, at the same far distance, the horizon exists. Again move – the horizon moves with you. The distance between you and the horizon remains constantly the same.

If you look into desire, it is so simple to see. If you meditate on desire, this is a fact; this is not a theory about desire.

You have ten thousand rupees. The mind asks for twenty thousand rupees. The mind says, ‘Unless you have twenty thousand rupees, how can you live happily? It is impossible.’ You can get twenty thousand rupees. You will waste a long time for it; one day you will get it. By the time you have got twenty thousand rupees, the desire has gone further away. Now it asks for forty thousand rupees.

By the time you attain to twenty thousand rupees, you have become more addicted to comforts; now more comforts are needed. Now the old house looks small, the old car looks an insult; it has to be dropped. A new car is needed. By the time you reach the forty thousand line, the horizon has gone further away – it demands eighty thousand. It goes on doubling. The distance remains the same.

Between the desire and the fulfillment, the distance remains the same. It never changes, not even for a single inch. The beggar and the emperor are always in the same plight. If you look at the distance between their desire and fulfillment, you will see they are sailing in the same boat.

Once understood, desire drops by itself, on its own accord. Not that you drop it, so the question of how never arises. And when desire drops, there is desirelessness. Not that you have to make efforts for it to be there; not that you have to work hard to gain desirelessness. It is not a goal.

When desires disappear…. The absence of desire is desirelessness.

Let me say it in another way. Ordinarily whenever the word ‘desirelessness’ is used, you think it is against desire. It is not. Desirelessness is not the opposite of desire. Desirelessness is simply the absence of desire, not the opposite. If it is the opposite then it can become the goal. It is not the opposite. You cannot make a goal out of it.

Love is not opposite to hate. If love is opposite to hate, in that love, hate will go on continuing, an undercurrent of hatred will go on flowing. The authentic love is not opposite to hate. The love of a buddha is not opposite to hate. It is simply absence of hate.

Compassion is not against anger. When anger disappears, compassion is. Compassion is not to be fought for; it is not against passion. When passion disappears, compassion is. Compassion is your nature.

Desirelessness is you. When all desires have gone and you are left alone, in that beautiful aloneness, pure aloneness, crystal-clear aloneness, there is desirelessness. Not even a trace of desire… no goal, nowhere to go.

Then for the first time you live what life is, for the first time your song bursts, spreads all over the existence. For the first time you become capable of celebrating.

This is called enlightenment, nirvana.

Nirvana can never be a goal. When you don’t have any goal, nirvana comes to you. You never go towards nirvana. When you are not going anywhere, it comes to you. Or, if you want to use the language of bhaktas and devotees, you can use the word ‘god’.

You are not to go towards god. One can never go towards god. Where will you go? Either he is nowhere or he is everywhere. Where will you go?

You cannot make an object of god. You cannot make an arrow of your desire moving towards the target of god. Either god is everywhere – so you cannot make a target; or he is nowhere – then too you cannot make a target.

Nobody has ever reached to god. When you stop all reaching, when you drop the whole nonsense of achievement, suddenly god comes to you. And when he comes, he comes from everywhere, from all directions. He simply enters in you from every pore of your being. You never reach to him; he always comes to you.

When people come to me and they say that they are in search of god, I say, ‘Please, don’t make that effort. You are on a futile journey. You simply rest, relax, wait, and allow god to come to you. Your very search will create a barrier.’

A searching mind is a tense mind. A seeking mind is not at rest. A desiring mind is not at home… always wandering, wandering, going somewhere. If I come to you, do you think I will find you there? You may be somewhere else. You are always somewhere else. Wherever you seem to be, you are not there. If you are sitting in the temple, your appearance only is in the temple. You may be in the market. You may be in the shop or in the factory or in the office. When you are sitting in your office or in your shop, only your appearance is there – you appear to be there. Your mind may be anywhere; the world is vast.

You are never where you are. Just be there. Wherever you are, be there. This is the door to the divine and the divine enters in you.

Nirvana becomes a nightmare if you seek it. And then the nirvana is the greatest nightmare there is. Wealth can be found if you seek it. Power, prestige, can be found if you seek it. Of course, it takes a long time, much effort, and is almost useless, because when you have found it you find nothing there. But you can find it. If you are mad enough you can find anything in the world. You just have to be mad enough… almost insane, crazy. Then you will win, because nobody will be able to compete with you – unless somebody crazier than you comes to compete with you.

You can find anything in the world that you crave for. There will be a nightmare, but there is an end to it.

But nirvana is the last and the ultimate nightmare.

Once you start seeking it, it is never going to happen – because the very nature of it is such that the very nature prevents you from reaching it.

So when I say be here-now, I am saying please help nirvana to come to you. Be at home. Just wait. Sooner or later you will see – god has knocked.

Jesus says, ‘knock, and the door shall be opened unto you.’

I say to you, ‘You just wait. God will knock. You just remain alert and open the door when he knocks.’

He has been continuously, constantly knocking, but you are not there to hear, to listen. You are not there to open the door. The guest is always standing-at the door, but the host is missing.

Be a host. That’s what I mean when I say be here – now. This simply means be a host to life, be a host to existence. Remain available. And everything is going to happen to you. Nothing is going to be debarred. There is nobody hindering the path except your own desire, except your own continuous running here and there. Rest a little while.

And when I say rest, I mean rest here-now. Don’t postpone it – because who can rest tomorrow?

And I will go on singing the beauties of ecstasy, but don’t misunderstand me. I’m not trying to convince you that nirvana has to be achieved. It is not a goal. It cannot be made a goal. It cannot be made an object of desire. It is available. Just look. Have an alert look. Life is tremendously beautiful. It is showering on you from everywhere.

This I call meditation. This is what zen calls zazen – just sit, in an infinite waiting… watching, alert, aware, not going anywhere… and the miracle of miracles happens – that which you were seeking and could not find, suddenly happens.

There is no contradiction in it, but your mind will make a contradiction, because unless your mind makes a contradiction out of it then the mind has no function to fulfill. First it creates a problem, then it tries to find a solution. Don’t allow the mind to create a problem where none exists.

I have heard about a physician. A man came to him; he was suffering from a common cold. The physician said, ‘You do one thing. The night is very cold. At midnight, naked, you go to the lake and jump in.’

The man said, ‘Have you gone mad! I am suffering from a cold, and at midnight the lake is going to be just ice! I will get double pneumonia.’

The physician said, ‘Don’t you be worried. I have a perfect medicine for pneumonia – but for common cold I have none. I will cure it certainly. You just follow the instructions.’

The mind goes on creating problems and then it goes on supplying solutions. Have you not watched this nonsense?

Cut the mind from the very root. Don’t allow it to create a problem – that is the solution.

Otherwise the mind will give you a solution. In the first place the problem was false. How can the solution be right? If you solve a false problem, the solution is going to be false. Then you are caught in an infinite regress. Then in the solution the mind will again find problems. Then again solutions have to be supplied. And then you go on and on.

If your own mind cannot give you a solution, you go to greater minds; they can supply solutions. You go to philosophers – people who have theories, doctrines, scriptures in their heads. If you cannot supply your solution then you look at the experts; then they supply you with a solution.

But experts have not helped anybody yet. Fifty centuries’ history of philosophy has not even given a single solution to any problem. On the contrary, it has created more and more problems.

Cut the very root.

Whenever the mind is trying to create a problem, first try to find out whether the mind is playing the old trick again. Because as I see, life is absolutely simple. It has no problems. I don’t mean that life is not a mystery. I mean that life is not a riddle. You cannot solve it.

Life is a tremendous mystery – but very simple. You cannot solve it. You can live it, you can enjoy it, you can merge into it… and doors upon doors open and it is an endless journey of revelations; greater and greater revelations are waiting for you… but it is not a riddle which can be solved. The more you enter in it, the more unknowable it becomes. The more you know, the more you know that you don’t know.

One moment comes when all knowledge seems futile. That is the moment where a consciousness goes through a conversion – from philosophy to religion; from futile, stale theories to a fresh and eternally alive source of life.

Life is a mystery; it cannot be solved. It has no solution. It has no answer. Don’t try to solve it. That is what the mind is constantly doing – trying to solve. Cut the root. Whenever the mind tries to bring a problem, first try to see – is there a problem really?

It is such a simple thing that I have said. Be here-now – and enlightenment happens to you. It has already happened; only you have to recognize it. It has happened even before you were born. It has happened simultaneously with your life. Your very existence is enlightened. Just a turning-in, a conversion… and the recognition.

And the recognition is possible only if you turn here-now. If you go on moving, chasing the shadows, then you will not have time and space to move within. All future is without, and the present is within.

The present is not part of time. The present is eternity. It is now – eternal. It is within you. Once you turn in, you will start laughing.

It is said that when Bodhidharma attained, he started laughing, a deep belly-laughter. He started rolling on the ground and the disciples gathered and they said, ‘What has happened? Have you gone mad?’ He looked really crazy. He was sitting for nine years and nobody had ever seen even a smile on his face. He was a very severe and serious person.

For nine years continuously he was looking at the wall… continuously sitting near the wall and looking at the wall. He had not even turned to talk to any man for nine years – a very serious man. And he had decided that he would not get up unless he came to know what truth is. Tradition has it that his legs withered away. Nine years is a long time; maybe it really happened. But that is not the point. One thing is certain. Legs are representative of activity, movement, desire, going, a goal. Legs are representative of all that. Certainly in those nine years, goals disappeared. There was nowhere to go. All motivation, all desire to achieve disappeared. Certainly legs withered away.

And then one day suddenly this man is rolling and laughing – must have gone mad. People must have been thinking that sitting for nine years watching the wall is bound to create madness. But why was he laughing? He was laughing at the whole absurdity, the very ridiculousness of it – that all that he was seeking he had already within him and he was not aware.

Your treasure is with you. Your treasure is already within you. I can see it but you cannot see it. Being with me is just an opportunity so that you can also see that which I can already see in you.

When you come to me, you are precisely valuable to me. When you come to me, I see a buddha coming.

You are not aware.

I would like to bow down and touch your feet… but that can be dangerous for you, so I resist the temptation. You are already mad – you will go even more mad. But that’s what I would like to do….

You are already there where you would like and wish to be. You are fulfilled. I can see your flower has bloomed, it has always been blooming there, but your eyes are wandering somewhere else.

So when I talk about enlightenment, I am simply stating a fact about your being. I am not giving you a goal to be desired. And then immediately I have to tell you to be here-now, because that is the way you will be able to see the blossoming of your being.

There is no contradiction. If it appears to you, look again. Your mind has deceived you.

Cut the mind from the very root.

-OSHO

From Nirvana: The Last Nightmare, Chapter Two

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.

The Invitation – Osho

Can you say who you are?

 Maneesha, I am an invitation for all those who are seeking, searching, and have a deep longing in their hearts to find their home.

I am an answer to the question that everybody is, but cannot formulate—a question that is more a quest than a question, more a thirst than a verbal, mental inquiry; a thirst that one feels in every cell and fiber of his being, but has no way to bring to words and ask.

I am an answer for that question which you cannot ask and you cannot expect that it could be answered. When I say I am the answer, I don’t mean that I can give you the answer… yes, if you are ready, you can take it. I am just like a well, ready for you to throw your bucket and draw the water for yourself. I have it but I cannot reach to you without your efforts.

Only you can reach to me.

It is a strange invitation.

It will take you on a long pilgrimage and it will end only where you already are. You will have to move many steps and on many paths just to come to yourself, because you have gone far away from yourself. You have completely forgotten the way back. I am a reminder, a remembrance, of the lost home.

As a person I do not exist.

As a person I only appear.

I exist as a presence.

Since the day I came to know myself, the person disappeared. There is only a presence, a very living presence that can quench your thirst that can fulfill your longing. Hence, in one word I can say I am an invitation, of course just for those who have a deep longing in their hearts that they are missing themselves—a deep urge, that unless they find themselves, everything else is meaningless. Unless it is your a priori concern, your ultimate concern, such that if it is needed you are even ready to lose everything for it, but you cannot drop it….

There are thousands of desires, but as far as longing is concerned there is only one: to come back home, to find your reality. And in that very finding, you have found all that is of any value—blissfulness, truth, ecstasy.

Jesus used to say, “If you have eyes to see, see. If you have ears to hear, hear.” Of course, he was not talking to the blind and to the deaf. He was talking to people just like you. Perhaps he was talking just to you, because you are not new.

You are as ancient as the whole existence.

You have always been here.

You may have come across many masters; you may have come close to many buddhas, but you were too much engaged in trivia. You were not aware of your longing.

I am an effort to provoke the dormant in you, to wake up the asleep. The fire is there, but is burning very low because you have never taken any care of it.

My invitation is to make you aflame, and unless you know a life which is luminous and aflame all your knowledge is just a deception. You are gathering it to help you forget that the real knowledge is missing.

But however great is your accumulation of the other, the objective, the world, it is not going to become a substitute for your self-knowing. With self-knowing suddenly all darkness disappears, and all separation from existence.

I am an invitation to take a courageous jump into the ocean of life. Lose yourself, because that is the only way to find yourself.

-OSHO

From The Invitation, Chapter One

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.

Being Aware Is Enough – Osho

It is said again and again that being aware is enough for transformation. How does it work?

It is a significant question, because if you are aware of your cancer, the cancer will not be cured by just being aware of it – that is true. But as far as psychological transformations are concerned, the moment you are aware of them they disappear – because they do not exist as realities, they exist only as illusions.

You have seen a ghost standing in the dark: now you bring light, and you say there is nobody. Just the shape of the tree was giving you the false impression that somebody was standing there. The ghost has disappeared, because in the first place the ghost was not there.

Awareness helps, brings transformation, because the illusions that you are suffering from are not realities. If you become aware of a rock, the rock is not going to disappear. But if you become aware of the ego, the ego is going to disappear, because the ego is not a reality.

If you become aware, fear is going to disappear, because fear is not a reality. If you become aware, death is going to disappear, because death is a lie, it is not a reality.

Awareness functions in two ways. One: if something is real and you become aware of it, it becomes tremendously beautiful, it becomes psychedelic, it becomes very colorful. If it is unreal, it disappears. If it is real, it becomes more real; if it is unreal, it becomes absolutely unreal.

Awareness is a light. If you bring light into the dark room, darkness will disappear, but the paintings on the wall will appear. When the room was dark, the paintings were not there; although they were there, you could not have seen them – for you they were not there and darkness was there. When you bring light, darkness is there no more and the paintings have appeared.

Something disappears when you become aware, and something appears. Death disappears, deathlessness appears. The ego disappears, egolessness appears. You disappear as a separate entity: God appears. God means, “I am no longer separate.”

“Was you ever in love, Dusty?” asked Walker Long of old Dusty Rhodes one day as they were picking up and putting them down on a railroad right-of-way.

“Yeah, once when I was a young squirt, I was in love,” answered old Dusty.

“Well, you never did get married, did you?” pursued Walker Long.

“Nope, I never did marry,” vouchsafed old Dusty.

“How did that happen?”

“Well, it was like this. The gal I was in love with wouldn’t marry me when I was drunk, and I wouldn’t marry her when I was sober.”

Awareness has its own ways. If you are aware, you will not be able to do many things you have been doing up till now, and you will be able to do many things you have never thought of doing before. If you are aware, you cannot be angry, because anger can exist only in a state of unawareness: that is a prerequisite for anger to exist.

If you are aware, anger is impossible and compassion becomes a natural outcome: the same energy that was becoming anger becomes compassion. If you are aware, sex disappears and love arises: the same energy that was becoming sexuality through unawareness takes on a new manifestation of love through awareness.

As far as psychological transformation is concerned, awareness is enough, analysis is not needed.

That is the difference between Eastern and Western psychology: Western psychology is too concerned with analysis. In the East, for five thousand years psychology has existed; it is the most ancient science in the East. But its concern is totally different; it is not at all interested in analyzing, the whole thing seems to be unnecessary.

And now Western psychology is also becoming aware of the fact that analysis leads nowhere. Have you ever come across a person who is totally analyzed? Even Sigmund Freud was not. Nobody can be totally analyzed. You can analyze one dream, but another day another dream arises. You can go on analyzing – people go to the analyst for years, but dreams don’t disappear, they go on coming; analysis does not make them disappear.

But in the East we know the art of making them disappear. So who bothers? It is as if you see a ghost in the dark – there is no ghost, just the form of the tree – and you start analyzing. You never come close to the tree, you never bring light; you start analyzing the form from far away. You can go on analyzing: nothing is going to happen out of that analysis.

Eastern psychology says: Light a candle, bring the candle to the place, and first see whether the ghost exists at all. If the ghost does not exist, then why bother? Why many, many years of analysis? The analyzed goes on pouring out rubbish, and the analyst goes on dissecting, analyzing, labeling and categorizing the rubbish. Much work goes on, and all futile, much ado about nothing.

Western psychology is based on analysis, Eastern psychology is based on awareness.

Just watch. There is no need to analyze. Become more and more intensely alert. And if you are aware of a problem, half the problem is already solved just by becoming aware of it. Just a slight awareness of the problem, and half the problem is already solved, because you have taken some energy out of it: that energy has become awareness. Become more aware, and the problem becomes dissolved.

Chunk by chunk, the problem disappears as you become aware, because you are pulling back energy which you had been pouring into the problem – that was creating the problem. You are taking your energy back, you are not cooperating any more. You were the creator of the problem: you have taken your energy back.

When all energy has been taken back, a moment comes when the problem flops. First become aware of a problem and then become more and more alert. Nothing else is needed; you need not go to any psychoanalyst.

It is one thing to have a problem, but it is another not even to be aware that you have a problem. That is like the eighty-year-old I heard about in Miami. He was vacationing with another octogenarian in Florida. During their stay they both made the acquaintance of some ladies younger than themselves. They both fell in love and decided to get married in Florida in a double ceremony. Following the wedding night, they are both in their rocking chairs after breakfast.

The one says, “You know, I better see a doctor.”

The other says, “Why?”

“Well,” the first said, “I couldn’t consummate the marriage.”

“Oh,” said the second. “I better see a psychiatrist.”

“Why?” said the first.

“I didn’t even give it a thought.”

First become aware of your problem, and then go on becoming more and more aware of it. Don’t judge; judgment is an obstacle in becoming aware. Don’t call it any names, don’t evaluate. Don’t say it is good, don’t say it is bad, don’t label, don’t categorize. Just be alert: whatsoever it is, simply mirror it.

If you take a stand and you say, “This is bad,” then you have already blocked your awareness. You have concluded – now you are no longer impartial, you have already made a decision. And the moment you say something is bad, you cannot look at it eye to eye. When you say some man is bad, you can’t face him, you can’t encounter him; you avoid him. When you say something is good, you become positively attached; when you say something is bad, you become negatively attached.

Observation means no attachment at all, this way or that, neither negative nor positive. You are simply an impartial mirror-like reflection, you simply reflect whatsoever is. In that awareness, problems melt. In that awareness, lies, falsities and fallacies disappear. And in that awareness, when falsities and appearances have disappeared, reality comes with radiant colors.

You need not take LSD or marijuana or psylocybin. Take a dose of awareness – and life is so beautiful, it is so utterly glorious, it is such an incredible splendor, that no LSD, no marijuana, can add anything to it. All that you need is awareness, and life becomes such a beautiful experience that you cannot imagine that there could be anything better. Ordinary life becomes so luminous. The ordinary tree that you have passed your whole life – coming home, going to the office, you have always been passing the tree – for the first time you see the greenery of it. For the first time you see the luminous presence of the tree, the utter beauty of it.

Life is such a gift, and we go on missing it. And the reason is, between us and life there are so many lies crowding. Your awareness will destroy those lies: they will disappear, and reality will be nakedly encountered.

And to know reality in its utter nakedness is to know God.

-OSHO

From Unio Mystica, V.2, chapter 15

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.

The New Human Being – J. Krishnamurti

Questioner: I am a reformer, a social worker. Seeing the extraordinary injustice there is in the world my whole life has been dedicated to reform. I used to be a Communist but I can’t go along with Communism any more, it has ended in tyranny. Nevertheless, I am still dedicated to reforming society so that man can live in dignity, beauty and freedom, and realize the potential which nature seems to have given him, and which he himself seems always to have stolen from his fellow man. In America there is a certain kind of freedom, and yet standardization and propaganda are very strong there – all the mass media exert a tremendous pressure on the mind. It seems that the power of television, this mechanical thing that man has invented, has developed its own personality, its own will, its own momentum; and though probably nobody – perhaps not even any one group – is deliberately using it to influence society, its trend shapes the very souls of our children. And this is the same in varying degrees in all democracies. In China there seems to be no hope at all for the dignity or freedom of man, while in India the government is weak, corrupt and inefficient. It seems to me that all the social injustice in the world absolutely must be changed. I want passionately to do something about it, yet I don’t know where to begin to tackle it.

Krishnamurti: Reform needs further reform, and this is an endless process. So let us look at it differently. Let us put aside the whole thought of reform; let us wipe it out of our blood. Let us completely forget this idea of wanting to reform the world. Then let us see actually what is happening, right throughout the world. Political parties always have a limited programme which, even if fulfilled, invariably brings about mischief, which then has to be corrected once again. We are always talking about political action as being a most important action, but political action is not the way. Let us put it out of our minds. All social and economic reforms come under this category. Then there is the religious formula of action based on belief, idealism, dogmatism, conformity to some so-called divine recipe. In this is involved authority and acceptance, obedience and the utter denial of freedom. Though religions talk of peace on earth they contribute to the disorder because they are a factor of division. Also the churches have always taken some political stand in times of crisis, so they are really political bodies, and we have seen that all political action is divisive. The churches have never really denied war: on the contrary they have waged war. So when one puts aside the religious recipes, as one puts aside the political formulas – what is left, and what is one to do? Naturally civic order must be maintained: you have to have water in the taps. If you destroy civic order you have to start again from the beginning. So, what is one to do?

Questioner: That is what I am actually asking you.

Krishnamurti: Be concerned with radical change, with total revolution. The only revolution is the revolution between man and man, between human beings. That is our only concern. In this revolution there are no blueprints, no ideologies, no conceptual utopias. We must take the fact of the actual relationship between men and change that radically. That is the real thing. And this revolution must be immediate, it must not take time. It is not achieved through evolution, which is time.

Questioner: What do you mean? All historical changes have taken place in time; none of them has been immediate. You are proposing something quite inconceivable.

Krishnamurti: If you take time to change, do you suppose that life is in suspension during the time it takes to change? It isn’t in suspension. Everything you are trying to change is being modified and perpetuated by the environment, by life itself. So there is no end to it. It is like trying to clean the water in a tank which is constantly being refilled with dirty water. So time is out. Now, what is to bring about this change? It cannot be will, or determination, or choice, or desire, because all these are part of the entity that has to be changed. So we must ask what actually is possible, without the action of will and assertiveness which is always the action of conflict.

Questioner: Is there any action which is not the action of will and assertiveness?

Krishnamurti: Instead of asking this question let us go much deeper. Let us see that actually it is only the action of will and assertiveness that needs to be changed at all, because the only mischief in relationship is conflict, between individuals or within individuals, and conflict is will and assertiveness. Living without such action does not mean that we live like vegetables. Conflict is our main concern. All the social maladies you mentioned are the projection of this conflict in the heart of each human being. The only possible change is a radical transformation of yourself in all your relationships, not in some vague future, but now.

Questioner: But how can I completely eradicate this conflict in myself, this contradiction, this resistance, this conditioning? I understand what you mean intellectually, but I can only change when I feel it passionately, and I don’t feel it passionately. It is merely an idea to me; I don’t see it with my heart. If I try to act on this intellectual understanding I am in conflict with another, deeper, part of myself.

Krishnamurti: If you really see this contradiction passionately, then that very perception is the revolution. If you see in yourself this division between the mind and the heart, actually see it, not conceive of it theoretically, but see it, then the problem comes to an end. A man who is passionate about the world and the necessity for change, must be free from political activity, religious conformity and tradition – which means, free from the weight of time, free from the burden of the past, free from all the action of will: this is the new human being. This only is the social, psychological, and even the political revolution.

-J. Krishnamurti

From The Urgency of Change