The Approach on the Body Level – Jean Klein

Our body is a beautiful instrument, like a Stradivarius, but it must be tuned. We are the tuner. To tune this instrument that is so sensitive, so secret, calls for a complete metamorphosis of oneself, and this can only happen when we are one with our instrument, with our body. We must be very sensitive to tune our bodies. We must find just the right tone for tuning, because the tone is not only vibration, it is more than vibration.

One tone contains all the tones. One chord attunes all the other chords. We need to have a bipolar listening, Listening inside, attuning to the inside and to the outside. We must listen to what happens inside, in our body, and to what also comes from the so-called outside. Strictly speaking, there is no outside and inside.

This beautiful instrument has to be sensed. It is in sensing that we come to the right tuning. It calls for a very high art of Listening. All our muscle structure should be maintained in tune in inaction and also in action. It is a bipolar listening. We must become able to listen. Hearing these fine vibrations comes first in meditation. There is a very important moment when you listen inside, when you listen to the listening itself.when you are aware in listening, there is no listener and nothing is listened to. There is only Listening. (Long pause)

It is tremendous to discover oneself in listening. But first there is Listening to an object, then comes listening to ourself. When listening is Silence, our musical instrument, our body, is completely penetrated by this objectless Listening. Then there is something born that is beyond the human being.

You are not body, senses and mind. Really live in the absence of what you are not and this reality will be the background of life. Live in the absence of yourself. In the absence of yourself there is presence. We should take every opportunity to listen to ourselves without directing, without changing, or looking for something new. When we listen to ourselves and sustain the listening, there’s transformation, there’s a kind of metamorphosis.
This directionless Listening is fixed neither in the forehead, nor in the heart, nor in the abdominal region. Listening is absolutely objectless. It is really a bird that flies everywhere. See when it lands. The moment you become aware that you fix it, in that awareness an emptiness will appear and this becomes openness. Don’t put the bird in a cage. Open all the doors.

Be aware in the morning that before the body wakes up there’s another kind of waking up. Then you feel the body waking up in this already awakeness. See how the body appears to you in this moment. You will feel how the old conditioned body tries to come back, the old thoughts, feelings, habits and so on. Go to the tactile sensation. It may first appear in the hands. Evoke this tactility, and you will feel a letting go. Sense it. It is enough.

Become aware of the shoulders and also of the forehead. You should let go completely in your bed. Put all the weight of your body, head, shoulders, shoulder blades, hands, and the legs, on the bed, on the ground, until all the parts are heavy. Have the impression that the energy comes from the earth and it comes to the human body and the body is inter- penetrated by this energy. It is something beautiful. You will become aware that your tensions are defenses which are reactions. Let it become so tangible for you in the morning that you keep this knowing as the background throughout the day. It is a kind of inner touching. You feel much more alive. It is only possible to go beyond the contraction of your body by sensing your body, by being aware.

When there comes this expansion of the body, you become free from the forehead, and you feel yourself localized behind, in your old brain. Don’t strain to achieve it, it belongs to you, it makes you free from the body, it makes you free from space, from direction.
I would say, you’re beyond space.

You must be free from the meditator. This is a very deep saying. Make it your own. There is no meditator, there is only meditation. The mind can be still without trying to be still. It is only in your absence that there is stillness, presence. In the absence that you are not, there is presence. But it is not an objective presence, this presence. It is a double absence. And when you have it, don’t move away from it. At the slightest motion you go away from it.

Abandon all residue in the forehead. Only then can knowledge become being the knowing. Knowledge takes place in the forehead, in front of you. Being knowing is localized nowhere. But temporarily it is localized as if behind you. This feeling of going behind is very important because it takes you away from the factory of thoughts in the forehead. When you are localized behind you at the base of the skull, you cannot think.

Even the impulse to think dies down. No formulation can occur when you are localized behind. But eventually even this subtle localization dissolves and you find yourself nowhere, living in nowhere.
Keep the flavor of our meeting alive.

-Jean Klein

From The Book of Listening, pp. 321-323.

Here you can find more about Jean Klein.

Utopia Is Possible – Osho

The longing for a better life, for a utopia, has been constantly in man’s mind since he became aware of his consciousness. On the other hand he became more and more afraid of all his irrational powers. Can you please comment?

The yearning for a utopia is basically the yearning for harmony in the individual and in the society. The harmony has never existed; there has always been a chaos.

Society has been divided into different cultures, different religions, different nations – and all based on superstitions. None of the divisions are valid.

But these divisions show that man is divided within himself: these are the projections of his own inner conflict. He is not one within, that’s why he could not create one society, one humanity outside.

The cause is not outside. The outside is only the reflection of the inner man.

Man has developed from the animals. Even if Charles Darwin is not right… His theory of evolution – that man has developed out of the apes – does look a little childish, because for thousands of years these apes have been there, but none of them have developed into human beings. So it is strange that only a few apes developed into human beings, and the remaining ones still are apes; and there seems to be no sign that they are going to change into human beings.

Secondly, he could not find a link between man and the ape, because whenever things develop there are always steps, not jumps. The ape cannot simply jump and become a human being. There must be a process of evolution; there must be a few in between stages, and those stages are missing. Charles Darwin worked his whole life to find the missing link, but he could not find anything.

But according to Eastern mysticism, in a very different way, man is evolved from the animals – not as far as his body is concerned, but as far as his being is concerned. And that seems to be more relevant. Charles Darwin has almost lost his ground in scientific fields. Now the anti-Darwinians are winning, and Charles Darwin is almost out of date. It was only a fiction.

But Eastern mysticism has the same theory – not that the ape’s body develops into a human body, but that an ape’s soul or an elephant’s soul, or a lion’s soul, can develop into a human being. First the soul develops, and then, according to the soul’s need, nature provides the body. So there is no bodily evolution, but there is a spiritual connection.

This is profoundly supported by modern psychoanalysis, particularly Carl Gustav Jung’s school, because in the collective unconscious of man there are memories which belong to animalhood.

If man is taken deep into hypnosis, first he enters the unconscious mind, which is just the repressed part of this life. If he is hypnotized even more deeply, then he enters into the collective unconscious, which has memories of being animals.

People start screaming – in that stage they cannot speak a language. They start moaning or crying, but language is impossible; they can shout, but in an animal way. And in the collective unconscious state, if they are allowed to move or they are told to move, they move on all fours – they don’t stand up.

In the collective unconscious there are certainly remnants that suggest that they have been sometime in some animal body. And different people come from different animal bodies. That may be the cause of such a difference in individuals. And sometimes you can see a similarity – somebody behaves like a dog, somebody behaves like a fox, somebody behaves like a lion.

And there is great support in folklore, in ancient parables like Aesop’s Fables, or Panchtantra in India – which is the most ancient – in which all the stories are about animals, but are very significant for human beings and represent certain human types.

Charles Darwin may have failed because he was only looking for a link between bodies, physical bodies; and there may not be any link between physical bodies. But Eastern mysticism may be right that man has evolved spiritually from animalhood.

Man still carries much of the animal’s instinct – his anger, his hatred, his jealousy, his possessiveness, his cunningness. All that has been condemned in man seems to belong to a very deep-rooted unconscious. And the whole work of spiritual alchemy is how to get rid of the animal past.

Without getting rid of the animal past, man will remain divided. The animal past and his humanity cannot exist as one, because humanity has just the opposite qualities. So all that man can do is become a hypocrite.

As far as formal behavior is concerned, he follows the ideals of humanity – of love and of truth, of freedom, of non-possessiveness, compassion. But it remains only a very thin layer, and at any moment the hidden animal can come up; any accident can bring it up. And whether it comes up or not, the inner consciousness is divided.

This divided consciousness has been creating the yearning and the question: How to become a harmonious whole as far as the individual is concerned? And the same is true about the whole society: How can we make the society a harmonious whole – where there is no war, no conflict, no classes; no divisions of color, caste, religion, nation?

Because of people like Thomas Moore, who wrote the book Utopia, the name became synonymous with all idealistic goals – but they have not grasped the real problem. That’s why it seems their idea of a utopia is never going to happen. If you think of society as becoming an ideal society, a paradise, it seems to be impossible: There are so many conflicts, and there seems to be no way to harmonize them.

Every religion wants to conquer the whole world, not to be harmonized.

Every nation wants to conquer the whole world, not to be harmonized.

Every culture wants to spread all over the world and to destroy all other cultures, not to bring a harmony between them.

So utopia became synonymous with something which is simply imaginary. And there are dreamers – the very word “utopia” also means “that which is never going to happen.” But still man goes on thinking in those terms again and again. There seems to be some deep-rooted urge…. But his thinking is about the symptoms – that’s why it seems to be never going to happen. He is not looking at the causes. The causes are individuals.

Utopia is possible. A harmonious human society is possible, should be possible, because it will be the best opportunity for everyone to grow, the best opportunity for everyone to be himself. The richest possibilities will be available to everyone.

So it seems that the way it is, society is absolutely stupid.

The utopians are not dreamers, but your so-called realists who condemn utopians are stupid. But both are agreed on one point – that something has to be done in the society.

Prince Kropotkin, Bakunin, and their followers, would like all the governments to be dissolved – as if it is in their hands, as if you simply say so and the governments will dissolve. These are the anarchists, who are the best utopians. Reading them, it seems that whatever they are saying is significant. But they have no means to materialize it, and they have no idea how it is going to happen.

And there is Karl Marx, Engels, and Lenin – the Marxists, the communists, and different schools of socialism, connected with different dreamers. Even George Bernard Shaw had his own idea of socialism, and he had a small group called the Fabian Society. He was propagating a kind of socialist world, totally different from the communist world that exists today.

There are fascists who think that it is a question of more control and more government power; just the opposite pole of anarchists, who want no government – all the source of corruption is government. And there are people, the fascists, who want all power in the hands of dictators.

It is because of the democratic idea that the society is falling apart, because in democracy the lowest denominator becomes the ruler. He decides who is going to rule; and he is the most ignorant one, he has no understanding. The mob decides how the society should be. So according to the fascist, democracy is only mobocracy, it is not democracy – there is no democracy possible.

According to the communists, the whole problem is simply the class division between the poor and the rich. They think that if all government power goes into the hands of the poor, and they have a dictatorship of the proletariat – when all classes have disappeared, and the society has become equal – then soon there will be no need of any state.

They are all concerned with the society. And that is where their failure lies. As I see it, utopia is not something that is not going to happen, it is something that is possible, but we should go to the causes, not to the symptoms. And the causes are in the individuals, not in the society.

For example, seventy years have passed in Soviet Russia, and the communist revolution has not yet been able to dissolve the dictatorship. Lenin was thinking that ten or fifteen years at the most would be enough, because by that time we would have equalized everybody, distributed wealth equally – then there would be no need for a government.

But after fifteen years they found that the moment you remove the enforced state, people are going to become again unequal. There will be again rich people and there will be again poor people, because there is something in people which makes them rich or poor. So you have to keep them in almost a concentration camp if you want them to remain equal. But this is a strange kind of equality because it destroys all freedom, all individuality.

And the basic idea was that the individual will be given equal opportunity. His needs should be fulfilled equally. He will have everything equal to everybody else. He will share it.

But the ultimate outcome is just the opposite. They have almost destroyed the individual to whom they were trying to give equality, and freedom, and everything good that should be given to individuals. The very individual is removed. They have become afraid of the individual; and the reason is that they are still not aware that however long the enforced state lasts – seventy or seven hundred years – it will not make any difference.

The moment you remove control, there will be a few people who know how to be rich, and there will be a few people who know how to be poor. And they will simply start the whole thing again.

In the beginning they tried… because Karl Marx’s idea was that there should be no marriage in communism. And he was very factual about it: that marriage was born because of individual property. His logic was correct. There was a time when there was no marriage. People lived in tribes, and just as animals make love, people made love.

The problem started only when a few people who were more cunning, more clever, more powerful, had managed some property. Now they wanted that their property, after their death, should go to their own children. It is a natural desire that if a person works his whole life and gathers property, land, or creates a kingdom, it should go to his children.

In a subtle way, through the children, because they are his blood, he will be still ruling, he will be still possessing. It is a way to find some substitute for immortality, because the continuity will be there: “I will not be there, but my child will be there – who will represent me, who will be my blood and my bones and my marrow. And then his child will be there and there will be a continuity. So in a subtle sense, I will have immortality. I cannot live forever, so this is a substitute way.”

That’s why marriage was created; otherwise it was easier for man not to have any marriage, because marriage was simply a responsibility – of children, of a wife. When the woman is pregnant, then you have to feed her…. And there was no need to take all that responsibility. The woman was taking the whole responsibility.

But the man wanted some immortality, and that his property should be possessed by his own blood. And the woman wanted some protection – she was vulnerable. While she was pregnant, she could not work, she could not go hunting; she had to depend on somebody.

So it was in the interest of both to have a contract that they would remain together, would not betray in any sense, because the whole thing was to keep the blood pure.

So Marx’s idea was that when communism comes, and property becomes collective, marriage becomes meaningless because its basic reason is removed – now you don’t have any private property. Your son will not have anything as an inheritance.

In fact, just as you cannot have private property, you cannot have a private woman; that too is property. And you cannot have a private son or daughter, because that too is private property. So with the disappearance of private property, marriage will disappear.

So after the revolution, for two or three years, in Russia they tried it, but it was impossible. Private property had disappeared, but people were not ready to drop marriage. And even the government found that if marriage disappears, the whole responsibility falls on the government – of the children, of the woman…. So why take an unnecessary responsibility? – and it is not a small thing. It is better to let marriage continue.

So they reversed the policy; they forgot all about Karl Marx, because just within three years they found that this was going to create difficulty, and people were not willing.

People were not willing to drop private property either – it was forcibly taken away from them. Almost one million people were killed – for small private properties. Somebody had a small piece of land, a few acres, and because everything was going to be nationalized….

Although the people were poor, still they wanted to cling to their property. At least they had something; and now even that was going to be taken out of their hands. They were hoping to get something more – that’s why they had had the revolution, and fought for it. Now what they had was going to be taken out of their hands. It was going to become government property, it was going to be nationalized….

And for small things – somebody may have had just a few hens, or a cow, and he was not willing… because that was all that he had. A small house… and he was not willing for it to be nationalized.

These poor people – one million people were killed to make the whole country aware that nationalization had to happen. Even if you had only a cow and you didn’t give it to the government, you were finished.

And the government was thinking that people would be willing to separate… but this is how the merely theoretical and logical people have always failed to understand man. They have never looked into his psychology.

This was true, that marriage was created after private property came into being – marriage followed it. Logically, as private property is dissolved, marriage should disappear. But they don’t understand the human mind. As property was taken away, people became even more possessive of each other because nothing was left. Their land has gone, their animals have gone, their houses have gone.

Now they don’t want to lose their wife or their husband or their children. This is too much.

Logic is one thing… and unless we try to understand man more psychologically and less logically, we are always going to commit mistakes.

Marx was proved wrong.

When everything was taken away people were clinging to each other more, more than before, because now that was their only possession: a woman, a husband, children…. And it was such a gap in their life; their whole property had gone and now their wife was also to be nationalized. They could not conceive the idea because their mind and their tradition said, “That is prostitution.” Their children had to be nationalized – they had not fought the revolution for this.

So finally the government had to reverse the policy; otherwise in their constitution…. In the first constitution they had declared that now there shall be no marriage; and the question of divorce did not arise. Just within three years they had to change it.

And in Russia now marriage is more strict than anywhere else. Divorce is more difficult than anywhere else, because the government does not want unnecessary changes. That creates paperwork and more bureaucracy. So the government wants people to remain together, not to unnecessarily change partners. And divorce creates law cases about the children – who should have them, the father or mother; it is unnecessary.

The government thinks of efficiency – less bureaucracy, less paperwork – and people are creating unnecessary paperwork, so it is very difficult to get a divorce.

And as time passed, they found that there was no way to keep people equal without force. But what kind of a utopia is it which is kept by force? And because the communist party has all the force, a new kind of division has come into being, a new class of the bureaucrats: those who have power, and those who don’t have any power.

It is very difficult to become a member, to obtain membership of the communist party in Russia, because that is entering into the power elite. The communist party has made many other groups – first you have to be a member of those groups, and you have to be checked in every way. When they find that you are really reliable, absolutely reliable, trustworthy, then you may enter into the communist party. And the party is not increasing its membership because that means dividing power.

The party wants to remain as small as possible so that the power is in a few hands. There is now a powerful class. For seventy years the same group has been ruling the country, and the whole country is powerless.

The people were never so powerless under a capitalist regime or under a feudal regime. Under the czars they were never so powerless. It was possible for a poor man, if he was intelligent enough, to become rich. Now it is not so easy. You may be intelligent, but it is not so easy to enter from the powerless class into the class which holds power. The distance between the two classes is far more than it was before.

There is always a mobility in a capitalist society, because there are not only poor people and rich people; there is a big middle class, and the middle class is continuously moving. A few people of the middle class are moving into the super-rich, and more people are moving into the poor class. A few poor people are moving into the middle class; a few rich people are falling into the middle class, or may even fall into the poor class… there is mobility.

In a communist society there is an absolutely static state. Classes are now completely cut off from each other.

They were going to create a classless society, and they have created the most strict society with static classes.

It is almost a repetition of Hinduism.

What Manu did five thousand years ago, communists have done in Russia now. Manu made Hindu society into four classes. There is no mobility. You are born a brahmin; that is the only way to be a brahmin. And that is the highest society, the topmost class. Then number two is the warriors, the kings – the kshatriyas. But you are born in that caste, it is not a question that you can move. Then third is the class of the vaishyas, the business people; you are born in it. And the fourth is the sudras, the untouchables.

All are born into their caste. That’s why, until Christianity started converting so many Hindus, particularly the sudras, who were ready, very willing to become Christians, because at least they would be touchable…. Amongst Hindus sudras are untouchable, and there is no way to get out of the structure.

For your whole life you have to remain the same as your forefathers remained for five thousand years. For five thousand years there has been a stratified society. If somebody is a shoemaker, his family has been making shoes for five thousand years. He cannot do any other work, he cannot enter into any other profession. That is not allowed.

Hindus were not a converting religion, because the great question was, if you convert somebody, in what class are you going to put the person? Christianity is a converting religion because it has no classification; you simply become a Christian. If Catholics convert you, you become a Catholic; if Protestants convert you, you become a Protestant.

But in Hinduism you cannot be converted, for the simple reason: Where will you be put? Brahmins won’t allow you, and you would not like to be put with the sudras, the untouchables. So then what is the point of coming to a religion where you will not be even touched? Even your shadow will be untouchable. And a brahmin has to take a bath if the shadow of a sudra falls on him. The sudra has not touched him, but his shadow is also untouchable.

Being the ancientmost religion, still Hinduism has not been spreading; it has been shrinking. Buddhism spread all over Asia, and it is only twenty-five centuries old. Hinduism is at least ten thousand years old, or more, but it could not spread, for the simple reason that birth is decisive. You can be a Hindu only by birth, just as you can be a Jew only by birth – and these are the two most ancient religions. These are really the two basic religions.

Christianity and Mohammedanism are offshoots of Judaism; and Jainism and Buddhism are offshoots of Hinduism. Jainism and Buddhism are both the rebellion of the second class – the kshatriyas, the warriors – because they had the powers. They were the kings, they were the soldiers, they had the power – and yet the brahmin was on top of them. So naturally, sooner or later they were going to revolt, and finally they did revolt. Gautam Buddha and Mahavira are both from the second class. They wanted to be first class, they had the power, and the brahmins had nothing: Why should they be the highest class? So it was a rebellion.

But it was a strange thing that although these two religions got out of the Hindu fold, only Buddhism could spread all over Asia. Jainism could not spread out of India. Buddhism managed to spread out of India: from India it disappeared, but it took over the whole of Asia. And the reason was that it was through Gautam Buddha’s very compassionate mind that he allowed anybody to enter into Buddhism.

Jainas, although they had also rebelled against the brahmins, remained of the same mind – that they are higher than the other two classes. They wanted to be higher than brahmins too, but they never started converting anybody, because who would they convert? Brahmins will not be ready to be converted – they are already higher than everybody. Only sudras can be converted because they will be raised on the evaluation scale. But Jainas – Mahavira and his group – were not so compassionate as to take them in.

So Jainism is not a complete culture – it has to depend on Hinduism for everything – it has remained only a philosophy. No Jaina can make shoes – some Hindu sudra has to make the shoes. No Jaina can clean the toilets – some sudra has to do that work.

Although they rebelled against brahmins, their rebellion was just against the superiority of the brahmins, and they wanted themselves to be higher than the brahmins. But they were also not in favor of the lower classes being taken higher.

And the ultimate result was that Jainas have remained a very small religion, confined in numbers. And because they left Hinduism, rather than rising higher than brahmins, they even fell from the second category. Because they left Hinduism, they were no longer kshatriyas. They were no longer considered to be warriors, and they could not be because of their nonviolence. They had to drop the idea of fighting, so the only way was to become business people.

Lower you can go – nobody prevents you – so they had to go from the second class to the third class, and they all became business people. So the rebellion failed very badly. Jainas wanted to become higher than the first class; the outcome of their revolution was that they went from the second class to the third class.

And they are absolutely dependent on Hindus. For their manual work they need workers – they cannot work. And because they became business people, slowly, slowly the Hindu vaishyas, the Hindu business people, and the Jaina business people came closer. Even marriages started happening between them.

By and by they even had to ask brahmins to do their worship work – and they had money to pay for it. So brahmins worshipped for the Jainas – who are against brahminism, against Hinduism; but they had to use Hindus for everything. Their shoes are made by the sudras; their toilets are cleaned by the sudras. Their properties have to be protected by the kshatriyas, because they cannot take the sword in their hands. They cannot kill, so they cannot fight, they cannot go to war; they have their security force in the warrior race. And finally their priests – the brahmins came in from the back door as their priests.

Manu tried this immobile society – which is still the same – five thousand years ago. That too was a kind of utopia, because he was thinking in terms of there being no class struggle this way.

The class struggle can be dropped in two ways. Either there should be no classes; then there will be no class struggle…. That’s what communism is doing, but it has failed because a new class has appeared. The other way is that the classes should be so stratified that there is no question of one person moving into another class. No struggle will be there, so there will be no competition.

The brahmin will remain a brahmin. He will remain on the top; whether he is poor or rich does not matter. The businessman will remain a businessman. Just because he is rich he cannot become a brahmin, he cannot purchase the caste. He cannot rise; he will remain third class, however rich he is. The sudras will remain sudras: they have to do all the dirty work and they cannot move from there.

This was also a utopia. The idea was that if the classes are completely static, there is not going to be any struggle, competition. In a way Manu succeeded more than Marx, because for five thousand years his idea has remained in practice, and in India the Hindu society has never been in a class struggle.

The poor are there, the rich are there, but that is not the real problem for the Hindu. His real problem is those four classes, which are absolutely static. But that is very dangerous because you prevent people from moving in a direction where they can find their potential fulfilled. A sudra may prove to be a great warrior, but he will never be allowed. A brahmin may prove a great industrialist, but he cannot lower himself.

So it saved the society from class struggle, but it destroyed the individual and his potential completely. The genius was ruined. In just the same way it is happening in communism: the individual is destroyed, his genius is ruined. He cannot move upwards even if he has the capacity.

There have been attempts all over the world to make a harmonious human society, but all have failed for the simple reason that nobody has bothered why it is not naturally harmonious.

It is not harmonious because each individual inside is divided, and his divisions are projected onto the society. And unless we dissolve the individual’s inner divisions, there is no possibility of really realizing a utopia and creating a harmonious society in the world.

So the only way for a utopia is that your consciousness should grow more, and your unconsciousness should grow less, so finally a moment comes in your life when there is nothing left which is unconscious: you are simply a pure consciousness. Then there is no division.

And this kind of person, who has just consciousness and nothing opposed to it, can become the very brick in creating a society which has no divisions. In other words, only a society which is enlightened enough can fulfill the demand of being harmonious – a society of enlightened people, a society of great meditators who have dropped their divisions.

Instead of thinking in terms of revolution and changing the society, its structure, we should think more of meditation and changing the individual. That is the only possible way that someday we can drop all divisions in the society. But first they have to be dropped in the individual – and they can be dropped there.

It is almost like the fourfold division as Manu conceived the society. You have the conscious, you have the unconscious, you have the collective unconscious, and you have the cosmic unconscious.

These are the four divisions within you; as you go deeper you go into darker spaces. Manu also divided society in four. The most conscious part is the brahmin – he makes up the topmost, th wisest part. But he starts with the society.

When Manu first divided the society, somebody may have been a wise man, but it is not necessary that his sons and daughters will also be wise, that generation after generation the wise man will create only wise people – that is a stupid idea. So the first division may have been very accurate. He may have sorted out people correctly: the conscious people on the top, then less conscious people, then more unconscious people, then absolutely unconscious people.

And if Manu calls absolutely unconscious people “sudras,” untouchables, there is nothing wrong in it; philosophically it is absolutely right. But practically he went wrong because he did not think that it would not always happen that the unconscious people would produce unconscious people.

It happened that all the enlightened people came from the second class – that is from the warriors – not from the brahmins, which were the topmost class. It is very strange. Even Hindu incarnations – Rama and Krishna – they all belonged to the second class; they were not brahmins. Buddha and Mahavira – they were not brahmins.

So the brahmin class has not produced a single enlightened person, because they became very self-satisfied. They were on the top – what more do you need? Everybody was going to touch their feet; even the king had to touch their feet. They were the purest people, so there was no urge to find more; it was enough. It was very satisfying and gratifying to their egos.

Why did it happen to the kshatriyas, the second class? My understanding is, because they were second class, there was an immense urge for them to surpass the brahmins, and the only way they could find to surpass the brahmins was to become enlightened. Then only could they surpass the brahmins; otherwise they could not.

The brahmins are the most learned scholars. The kshatriyas had to attain something which is higher than learning and scholarship. They had to attain something which is not given by birth, so brahmins cannot claim it. Just by birth nobody can claim enlightenment.

And it only happened in the second class because it is part of human psychology that the closer you are to the highest class the more competitiveness is within you. The more distant you are the less hope you have that you can manage to compete with the brahmin. The businessman cannot think he can manage to compete. The sudra of course cannot even imagine or dream that he can manage anything. He is not allowed even to read; he is not allowed to be educated. He is kept completely enslaved in his unconsciousness, so there is no question of a sudra becoming enlightened.

The businessman has another competition, and that is of money. That is a horizontal competition amongst businessmen. He is trying to compete to have more money, and he knows he cannot compete with the warriors: a businessman is not a soldier. And he cannot compete with the priest because a businessman is not a scholar.

And the brahmins kept a complete hold on all the great ancient scriptures and literature. They were only to give those books to their children, to their descendants. And for thousands of years those books were not printed, although printing started in China three thousand years ago, and it could have come to India without any difficulty. People must have been aware – they were constantly coming and going to China. If Buddhism could spread all over China, it is impossible that they could not have brought back the mechanism and understanding to print.

But brahmins were against printing. They were even against printing their scriptures when the Britishers came – three hundred years ago – and took over India from the Mohammedans. It was against their will that the scriptures were printed, because they were afraid that once they are printed, they become public property. Then anybody can read them, and anybody can become a scholar.

They wanted to keep them to themselves, so there were only handwritten copies which were kept as a family tradition: so each family has its own handwritten copy of certain scriptures. The brahmins monopolized it. The kshatriyas, the second class, tried – and that was a great effort – to become enlightened to surpass the brahmins. But it is very significant to understand that by becoming enlightened they became division less, their being became one. And certainly they became higher than any human being who was divided. There was no question about their superiority.

So even brahmins would come to the enlightened people without bothering that they came from the second class. So brahmins have touched the feet of non-brahmins – which would have been impossible. But once the non-brahmin has become enlightened then the brahmin knows that what he knows is only parrot-like. What this man knows is not parrot-like. He is not a scholar, he is really a knower. So hundreds of brahmins were disciples of Buddha, hundreds of brahmins were disciples of Mahavira.

The world can come to a harmony if meditation is spread far and wide, and people are brought to one consciousness within themselves. This will be a totally different dimension to work with.

Up to now it was revolution. The point was society, its structure. It has failed again and again in different ways. Now it should be the individual; and not revolution, but meditation, transformation.

And it is not so difficult as people think. They may waste six years in getting a master’s degree in a university; and they will not think that this is wasting too much time for just a degree which means nothing.

It is only a question of understanding the value of meditation. Then it is easily possible for millions of people to become undivided within themselves. And they will be the first group of humanity to become harmonious. And their harmoniousness, their beauty, their compassion, their love – all their qualities – are bound to resound around the world.

My effort is to make meditation almost a science so it is not something to do with religion.

So anybody can practice it – whether he is a Hindu or a Christian or a Jew or a Mohammedan, it doesn’t matter. What his religion is, is irrelevant; he can still meditate. He may not even believe in any religion, he may be an atheist; still he can meditate.

Meditation has to become almost like a wildfire. Then there is some hope.

And people are ready: they have been thirsting for something that changes the whole flavor of the society. It is ugly as it is, it is disgusting. It is at the most, tolerable. Somehow people have been tolerating it. But to tolerate is not a very joyful thing.

It should be ecstatic.

It should be enjoyable.

It should bring a dance to people’s hearts.

And once these divisions within a person disappear, he can see so clearly about everything. It is not a question of his being knowledgeable; it is a question of his clarity. He can look at every dimension, every direction with such clearness, with such deep sensitivity, perceptiveness, that he may not be knowledgeable but his clarity will give you answers which knowledge cannot give.

This is one of the most important things – the idea of utopia – which has been following man like a shadow for thousands of years. But somehow it got mixed up with the changing of society; the individual never got looked at.

Nobody has paid much attention to the individual – and that is the root cause of all the problems.

But because the individual seems to be so small and the society seems so big, people think that we can change society, and then the individuals will change.

This is not going to be so – because “society” is only a word; there are only individuals, there is no society. The society has no soul – you cannot change anything in it.

You can change only the individual, howsoever small he appears. And once you know the science of how to change the individual, it is applicable to all the individuals everywhere. And my feeling is that one day we are going to attain a society which will be harmonious, which will be far better than all the ideas that utopians have been producing for thousands of years. The reality will be far more beautiful.

-Osho

From Light on the Path, Discourse #30

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.

What is Freedom – Anand Amido

Krishnamurti inspires a person to tackle human challenges personally, not to accept what either he has said on the topic or how your society defines such concepts. For Krishnamurti such questions burn and he encourages everyone to examine from every which side such questions as they emerge. No one has the answer for all because there really is no such thing as an answer.  There is only living the question and in so doing, one can live that which emerges in immediacy from a place beyond, before, encompassing the mechanical mind.

To begin with, I think of freedom as being able to do what I want to do!  This, of course, presupposes that I know what I want to do!  I experience disappointment, resistance, resentment, smoldering anger even, when I am thwarted from following my desires.  So what really is going on?  Someone wants me to go somewhere with him/her.  I don’t really want to; I am engaged in some other activity.  It is the person I love.  I want them to be happy.  I agree to go but have to monitor the underlying feelings!  I am not going cleanly, freshly, with joy!

So I look and look at all the thoughts and emotions that emerge and cause the pot to simmer ceaselessly.  I look some more.  Bubble, bubble, toil, and trouble!  Distractions occur but I return to the topic.  The question changes.  What is preventing me from living a fresh life filled with joy?  What am I hanging onto and why am I hanging onto it?  The idea that I wanted to do this rather than that?  What is that all about?  When my gaze becomes steady, looking within, sustained, something changes and nothing changes.  All contradictions die in the pool of now, the soundless, I am no longer identified with my small petty mind, my casual desires that pull me from all directions and really are not the avenue to joy but truly the road to hell!  In the steady silence there is no space for choice.  Love pervades that vibrant energetic nothingness and out of there right action, choiceless awareness.

Is this my own experience I wonder or do I simply have a geometric understanding from reading the books of those who live in such grace?  I can only say that once in a while grace descends or expands, or overwhelms.  Love fills the heart and I am home.

-Anand Amido

This post is from Amido’s blogsite.

From Nothing Everything Comes – Osho

What is this universe made of, besides this silence which I don’t know and with which the sages are overflowing?

Nivedano, this universe is certainly made of silence. But the silence is not dead, it is not the silence of a cemetery. It is the silence of a temple. It is alive! It is a song without words.

It has gestures… in a thousand and one ways those gestures show what this universe is made of. Look at the roses, look at the lotuses, look at the birds on the wing. Look at the stars and the trees and the mountains. These are all gestures of silence.

It is the dance of silence, this whole existence. It takes unique forms, it melts from one form into another form, but silence is its fundamental constituent.

These words you listen to, they are not saying anything. Just gestures of silence, alive. You have asked a beautiful question: “What is this universe made of besides this silence which I don’t know…?” How can you know the silence? You can be the silence, but you can never know it.

For knowing, a distinction, a distance is needed. You have to be the knower and the silence has to be the known.

You are also made of silence.

It is just that you have not looked deep enough into your own being. Then it is not a question of knowing, it is a question of being.

And you are saying, “… the silence which I don’t know and with which the sages are overflowing.” You are also overflowing. Only you are intrigued with all kinds of stupid things, so you remain unaware of your overflowing silence. Sages drop all nonessential things and then only the silence remains – and the overflow of it.

The whole world is flooded with silence.

Now even the scientists are turning into mystics because they are saying that stars disappear into black holes, symmetrical to our death. We also don’t know the dark tunnel of death. But scientists have also observed that not only do old stars simply disappear, new stars are continuously being born. And stars are not small things. The idea has entered into the scientific world that everything arises out of nothing and finally collapses back into the nothing to rest. Perhaps it may arise again…

It looks illogical – how, from nothing, can the whole existence with such variety come out? But it is not a question of logic. What can I do? It is the way things are.

And to make it logical we have made things unnecessarily idiotic. We could not conceive how this world, this universe, can come out of nothingness. We created a fictitious God to console our hearts and our logic: “God created the world.” That gives a little satisfaction to mediocre minds.

Those who are a little more intelligent will find the question remains the same: From where does god come? Finally you have to accept the fact that out of nothingness, God comes. Why bring in poor God unnecessarily? Then he gets so many hits – for centuries he has been hammered by all sides.

There is no problem. From nothing, everything comes.

For example, I am speaking to you and I am fully aware from where these words are coming: they are coming from my nothingness. I don’t find any other place from where they are coming.

Nothingness is not nothing.

Nothingness is all. And to recognize nothingness as all, as an experience, is the only way to find your unity with the universe. In life, in death, there is no fear. You have been here many times and then rested. Rest is needed, one gets tired. Every day you work and in the night you rest, hoping that in the morning you will wake up again.

I know a man who does not go to sleep and keeps the whole house awake, knocks, and asks people, “Are you asleep?” Now if they answer, their sleep is disturbed. If they don’t answer, he will shake them: “What happened, are you asleep?”

I was a guest in that family and everybody said, “Somehow, this man is driving us crazy. Neither he sleeps nor he allows anybody else to have a restful night.”

I said, “What is his logic?”

They said, “He used to be a professor of logic, and you cannot argue with him because he says ‘What is the guarantee that if I go to sleep I will wake up? I will not go to sleep.’ And he quotes ancient Upanishads which say that death is like sleep.”

I talked to the man. I said, “Death is certainly like sleep. And sleep is such a restful period; after every day you need a small period of rest. After your whole life, you need a longer period of sleep.

“You have been here – where else can you be? This is the only universe there is. So when you are rested, you can wake up again, fresh, rejuvenated. Don’t be worried about death. Death is a tremendous relaxation into the universe, into its nothingness.”

Only a meditator can understand. As his meditation becomes deeper, he comes to explore the whole world of nothingness within himself. But it is a nothingness to be rejoiced in – so restful, so peaceful, so cool. So alive, so overflowing….

Nivedano, you will have to enter into your nothingness. That is the only real temple.

Gautam Buddha, in his tremendous compassion, said to his disciples, “If you meet me on the way, while you are going deeper into yourself, cut my head immediately! I should not become a barrier.

Your nothingness should remain absolutely yours; it cannot be shared, cannot be divided.”

You have to go in absolute aloneness. Just the very idea of being totally nothing brings a shower of flowers. Just being alone, utterly alone, brings such a fresh breeze, such fragrance. But the experience is a million times more than you can conceive of with the mind.

If this world needs anything, it is an experience of nothingness. Not an experience of a God, not an experience of a Jesus Christ, not an experience of Gautam Buddha. It needs only one experience: of a purity, uncontaminated, unpolluted even by the presence of anybody else—a pure presence, of your own being.

To me, that is the liberation. To me, that is the ultimate flowering of your being. Your eyes will show it, your hands will indicate it, your dance may become the part of the overflow. You will be a transformed human being.

And at this juncture of time we need millions of transformed beings who can fill the whole world with joy, with roses of consciousness. With the light of awareness, with music of the soul. Because only that can prevent the idiotic politicians from destroying this world.

Perhaps you may have not noted: destruction also gives a certain power. Just as creation gives a tremendous well-being, a dignity… those who cannot be creative have all become destructive – in the name of politics, in the name of religion, in the name of education.

I want my sannyasins to stand against the whole ugly past of humanity. Only then can we see a new sunrise, a new world overflowing with love. Otherwise, we have come to the point where the greatest criminals of the world are joined together to destroy it. They may destroy it in the great names of democracy, equality, communism, socialism, but these are just names. Behind is the reality that these uncreative people are taking revenge against those who have created. They could not be a Mozart, they could not be a Wagner, they could not be a Michelangelo. At least they can be an Adolf Hitler. They can be in some way destructive because they could not convert their energies into creativity.

Only a man of inner silences becomes a creator. And we need more and more creative people in the world. Their very creativity, their very silence, their very love, their very peace will be the only way to protect this beautiful planet.

Yes, Nivedano, this existence consists only of silence and laughter.

One day, Jesus wakes up in a bad mood. He is feeling depressed and lethargic. In fact, a typical Monday-morning feeling. He wanders around heaven looking for someone to cheer him up and finally arrives at the Pearly Gates where Saint Peter is interviewing the new arrivals.

Suddenly he sees an old man with a long white beard whose face looks familiar. He goes up to him. “Excuse me sir,” says Jesus, “but your face seems familiar. I am sure we have met. What did you do on earth?”

The old man smiles. “As a matter of fact,” he says, “I am a carpenter and lived a full and happy life until my son left home and became world famous. I never saw him again.”

Jesus looks at him with astonishment and says with delight, “Dad!”

The old man opens his eyes wide and rushes forward with outstretched arms, crying, “Pinocchio!”

Little Ernie accompanies his parents to a nudist beach for the first time. After looking around for a few minutes, Ernie asks his father why some men have big ones and some men have small ones.

Rather than go into a long explanation, his father replies, “The men that have big ones are smart and the men that have small ones are stupid.”

Accepting this explanation, Ernie goes off to explore the beach. Time passes and he finally comes across his father again, “Have you seen your mother, son?” asks his dad.

“Yes,” says Ernie, “she is behind the bushes talking to some stupid guy who is getting smarter by the minute.”

-Osho

From Om Mani Padme Hum, Discourse #25

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.

Seeking What is True – J. Krishnamurti

I think there is a way of life in which there is not this process of reformation breeding further misery, and that way may be called religious. The truly religious person is not concerned with reform, he is not concerned with merely producing a change in the social order; on the contrary, he is seeking what is true, and that very search has a transforming effect on society. That is why education must be principally concerned with helping the student to seek out truth or God, and not merely preparing him to fit into the pattern of a given society.

I think it is very important to understand this while we are young; because, as we grow older and begin to set aside our little amusements and distractions, our sexual appetites and petty ambitions, we become more keenly aware of the immense problems confronting the world, and then we want to do something about them, we want to bring about some kind of amelioration.  But unless we are deeply religious we shall only create more confusion, further misery; and religion has nothing to do with priests, churches, dogmas, or organized beliefs.  These things are not religion at all, they are merely social conveniences to hold us within a particular pattern of thought and action; they are the means of exploiting our credulity, hope and fear.  Religion is the seeking out of what is truth, what is God, and this search requires enormous energy, wide intelligence, subtle thinking.  It is in this very seeking of the immeasurable that there is right social action, not in the so-called reformation of a particular society.

To find out what is truth there must be great love and a deep awareness of man’s relationship to all things—which means that one is not concerned with one’s own progress and achievements.  The search for truth is true religion, and the man who is seeking truth is the only religious man.  Such a man, because of his love, is outside of society, and his action upon society is therefore entirely different from that of the man who is in society and concerned with its reformation.  The reformer can never create a new culture.  What is necessary is the search of the truly religious man, for this very search brings about its own culture and it is our only hope.  You see, the search for truth gives an explosive creativeness to the mind, which is true revolution, because in this search the mind is uncontaminated by the edicts and sanctions of society.  Being free of all that, the religious man is able to find out what is true; and it is the discovery of what is true from moment to moment that creates a new culture.

-J. Krishnamurti

From Think on These Things, Chapter 27

 

The Cloud Which Showers Virtue – Osho

One who is able to maintain a constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination, enters the state known as ‘the cloud which showers virtue’.

One who is able to maintain a constant state of desirelessness even towards the most exalted states of enlightenment

Patanjali calls it paravairagya: the ultimate renunciation. You have renounced the world: you have renounced greed, you have renounced money, you have renounced power; you have renounced everything of the outside. You have even renounced your body, you have even renounced your mind, but the last renunciation is the kaivalya renunciation of kaivalya itself, of moksha itself, of nirvana itself. Now you renounce even the idea of liberation, because that too is a desire. And desire, whatsoever its object, is the same. You desire money, I desire moksha. Of course, my object is better than your object, but still my desire is the same as yours. Desire says, “I am not content as I am. More money is needed; then I will be contented. More liberation is needed; then I will be contented.” The quality of desire is the same; the problem of desire is the same. The problem is that the future is needed: “As I am, it is not enough; something more is needed. Whatsoever has happened to me is not enough. Something still has to happen to me; only then can I be happy.” This is the nature of desire: you need more money, somebody needs a bigger house, somebody thinks of more power, politics, somebody thinks of a better wife or a better husband, somebody thinks of more education, more knowledge, somebody thinks of more miraculous powers, but it makes no difference. Desire is desire, and desirelessness is needed.

Now the paradox: if you are absolutely desireless – and in absolute desirelessness, the desire of moksha is included – a moment comes when you don’t desire even moksha, you don’t desire even God. You simply don’t desire; you are, and there is no desire. This is the state of desirelessness. Moksha happens in this state. Moksha cannot be desired, by its very nature, because it comes only in desirelessness. Liberation cannot be desired. It cannot become a motive because it happens only when all motives have disappeared. You cannot make God an object of your desire because the desiring mind remains ungodly. The desiring mind remains unholy; the desiring mind remains worldly. When there is no desire, not even the desire for God, suddenly He has always been there. Your eyes open and you recognize Him.

Desires function as barriers. And the last desire, the most subtle desire, is the desire to be liberated. The last, subtle desire is the desire to be desireless. 

One who is able to maintain a constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination…

Of course, the ultimate in discrimination will be needed. You will have to be aware – so much so that this very, very deep desire of becoming free of all misery, of becoming free of all bondage, even this desire does not arise. Your awareness is so perfect that not even a small corner is left dark inside your being. You are full of light, illuminated with awareness. That’s why when Buddha is asked again and again, “What happens to a man who becomes enlightened?” he remains silent. He never answers. Again and again he is asked, “Why don’t you answer?” He says, “If I answer, you will create a desire for it, and that will become a barrier. Let me keep quiet. Let me remain silent so I don’t give you a new object for desire. If I say, ‘It is satchitananda: it is truth, it is consciousness, it is bliss,’ immediately a desire will arise in you. If I talk about that ecstatic state of being in God, immediately your greed takes it. Suddenly, a desire starts arising in you. Your mind starts saying, ‘Yes, you have to seek it, you have to find it. This has to be searched. Whatsoever the cost, but you have to become blissful.’” Buddha says, “I don’t say anything about it, because whatsoever I say, your mind will jump on it and make a desire out of it, and that will become the cause, and you will never be able to attain it.”

Buddha insisted that there is no moksha. He insisted that when a man becomes aware, he simply disappears. He disappears as when you blow out a lamp and the light disappears. The word “nirvana” simply means blowing a lamp out. Then you don’t ask where the flame has gone, what has happened to the flame; it simply disappears – annihilated. Buddha insisted that there is nothing left; when you have become enlightened everything disappears, like the flame of a lamp put out. Why? – Looks very negative – but he does not want to give you an object of desire. Then people started asking, “Then why should we try for such a state? Then it is better to be in the world. At least we are; miserable – but at least we are; in anguish – but we are. And your state of nothingness has no appeal for us.”

In India, Buddhism disappeared; in China, in Burma, in Ceylon, in Japan, it reappeared, but it never appeared in its purity again because Buddhists learned a lesson: that man lives through desire. If they insist that there is nothing beyond enlightenment and everything disappears, then people are not going to follow them. Then everything will remain as it is; only their religion will disappear. So they learned a trick, and in Japan, in China, in Ceylon, in Burma, they started talking of beautiful states after enlightenment. They betrayed Buddha. The purity was lost; then religion spread. Buddhism became one of the great religions of the world. They learned the politics of the human mind. They fulfilled your desire. They said, “Yes… Lands of tremendous beauty, Buddhalands, heavenly lands where eternal bliss reigns.” They started talking in positive terms. Again people’s greeds were inflamed, desire arose. People started following Buddhism, but Buddhism lost its beauty. Its beauty was in its insistence that it would not give you any object for desire.

Patanjali has written the best that it is possible to write about the ultimate truth, but no religion has arisen around him, no established church exists around him. Such a great teacher, such a great Master has remained really without a following. Not a single temple is devoted to him. What happened? His Yoga Sutras are read, commented upon, but nothing like Christianity, Buddhism, Jainism, Hinduism, Mohammedanism, exists with Patanjali. Why? – Because he will not give any hope to you. He will not give any help to your desire. 

One who is able to maintain a constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination, enters the state known as ‘the cloud which showers virtue’. 

Dharma megha samadhi: this word has to be understood. It is very complex. And so many commentaries have been written on Patanjali, but it seems they go on missing the point. Dharma megha samadhi means: a moment comes when every desire has disappeared. When even the self is no more desired, when death is not feared, virtue showers on you – as if a cloud gathers around your head, and a beautiful shower of virtue, a benediction, a great blessing…. But why does Patanjali call it ‘cloud’? – One has to go even beyond that; it is still a cloud. Before, your eyes were full of vice, now your eyes are full of virtue, but you are still blind. Before, nothing but misery was showering on you, just a hell was showering on you; now, you have entered heaven and everything is perfectly beautiful, there is nothing to complain about, but still it is a cloud. Maybe it is a white cloud, not a black cloud, but still it is a cloud – and one has to go beyond it also. That’s why he calls it ‘cloud’.

That is the last barrier, and of course it is very beautiful because it is of virtue. It is like golden chains studded with diamonds. They are not like ordinary chains; they look very ornamental. They are more like ornaments than chains. One would like to cling to them. Who would not like to have a tremendous happiness showering on oneself, a non-ending happiness? Who would not like to be in this ecstasy forever and ever? But this too is a cloud – white, beautiful, but still the real sky is hidden behind it.

There is a possibility from this exalted point to still fall back. If you become too attached to dharma megha samadhi, if you become too much attached, you start enjoying it too much and you don’t discriminate that “I am also not this,” there is a possibility that you will come back.

In Christianity, Judaism, Mohammedanism, only two states exist: hell and heaven. This is what Christians call heaven, what Patanjali calls dharma megha samadhi. In the West, no religion has risen beyond that. In India we have three terms: hell, heaven and moksha. Hell is absolute misery; heaven is absolute happiness; moksha is beyond both: neither hell nor heaven. In Western language, there exists not a single term equivalent to moksha. Christianity stops at heaven – dharma megha samadhi. Who bothers anymore to go beyond it? It is so beautiful. And you have lived in so much misery for so long; you would like to remain there forever and ever. But Patanjali says, “If you cling to it, you slip from the last rung of the ladder. You were just close to home. One step more, and then you would have achieved the point of no return – but you slipped. You were just reaching home and you missed the path. You were just at the door – a knock and the doors would have opened – but you thought that the porch was the palace and you started living there.” Sooner or later you will even lose the porch, because the porch exists for those who are going into the palace. It cannot be made an abode. If you make an abode of it, sooner or later you will be thrown out: you are not worthy. You are like a beggar who has started to live on somebody’s porch.

You have to enter the palace; then the porch will remain available. But if you stop at the porch even the porch will be taken away. And the porch is very beautiful, and we have never known anything like that, so certainly we misunderstand – we think the palace has come. We have lived always in anxiety, misery, tension, and even the porch, even to be close to the ultimate palace, to be so close  to the ultimate truth, is so silent, so peaceful, so blissful, such a great benediction, that you cannot imagine that better than that is possible. You would like to settle here.

Patanjali says, “Remain aware.” That’s why he calls it a cloud. It can blind you; you can be lost in it. If you can transcend this cloud – Tatah klesa-karma-nivrttih – Then follows freedom from afflictions and karmas.

If you can transcend dharma megha samadhi, if you can transcend this heavenly state, this paradise, then only… then follows freedom from afflictions and karmas. Otherwise, you will fall back into the world. Have you seen small children play a game called ludo, ladders and snakes? From the ladders they go on rising, and from the snakes they go on coming back. From point ninety-nine, if they reach a hundred they have won the game, they are victorious. But from point ninety-nine there is a snake. If you reach ninety-nine, you are suddenly back, back into the world.

Dharma megha samadhi is the ninety-ninth point, but the snake is there. Before the snake takes hold of you, you have to jump to the hundredth point. Only then, there is abode. You have come back home; a full circle.

-Osho

From Yoga: The Path to Liberation, Chapter Nine (previously published as Yoga: The Alpha and the Omega, V.10)

Copyright© OSHO International Foundation

I have split the last sutra discourse from the Yoga series into three posts. This is the second of three. The first one is The Virtuous Circle and the third is You Are the Abode of the Ultimate.

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.

My Belly has Become My Best Friend – Osho

Eleven years ago, when I first sat in front of you, I was so overwhelmed by your energy, by your love, by you, that I could do nothing but cry and bow down to your feet in silent expression; and yet I felt very much understood by you. At that time you told me to keep my energy inside and bring it to my hara. Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings. In all this time tears and laughter of joy and gratitude for being able to spend this life with you have kept back most of my words. My beloved master, I feel that behind this small suggestion of yours lies more than I can imagine Would you please say something more about the hara, and guide me further?

Deva Radhika, hara is the center from where a life leaves the body. It is the center of death. The word hara is Japanese; that’s why in Japan, suicide is called hara-kiri. The center is just two inches below the navel. It is very important, and almost everybody in the world has felt it. But only in Japan have they gone deeper into its implications. Even the people in India, who had worked tremendously hard on centers, had not considered the hara. The reason for their missing it was because they had never considered death to be of any significance. Your soul never dies, so why bother about a center that functions only as a door for energies to get out, and to enter into another body? They worked from sex, which is the life center. They have worked on seven centers, but the hara is not even mentioned in any Indian scriptures.

The people who worked hardest on the centers for thousands of years have not mentioned the hara, and this cannot be just a coincidence. The reason was that they never took death seriously. These seven centers are life centers, and each center is of a higher life. The seventh is the highest center of life, when you are almost a god.

The hara is very close to the sex center. If you don’t rise towards higher centers, towards the seventh center which is in your head, and if you remain for your whole life at the sex center, then just by the side of the sex center is the hara, and when then life will end, the hara will be the center from where your life will move out of the body.

Why have I told Radhika this? She was very energetic, but not aware of any higher centers; her whole energy was at the sex center, and she was overflowing. Energy overflowing at the sex center is dangerous, because it can start releasing from the hara.

And if it starts releasing from the hara, then to take it upwards becomes more difficult. So I had told her to keep her energy in, and not to be so expressive: Hold it in! I simply wanted the hara center, which was opening and which could have been very dangerous, to be completely closed.

She followed it, and she has become a totally different person. Now when I see her, I cannot believe the expressiveness that I had seen at first. Now she is more centered, and her energy is moving in the right direction of the higher centers. It is almost at the fourth center, which is the center of love and which is a very balancing center. There are three centers below it, and three centers above it.

Once a person is at the center of love, there is very rarely a possibility for him to fall back down, because he has tasted something of the heights. Now valleys will be very dark, ugly; he has seen sunlit peaks, not very high, but still high; now his whole desire will be….

And that is the trouble with all lovers: they want more love, because they don’t understand that the real desire is not for more love, but for something more than love.

Their language ends with love; they don’t know any way that is higher than love, and love does not satisfy. On the contrary, the more you love the more thirsty you become.

At the fourth center of love, one feels a tremendous satisfaction only when energy starts moving to the fifth center. The fifth center is in your throat, and the sixth center is your third eye. The seventh center, the sahastrara, is on the top of your head. All these centers have different expressions and different experiences.

When love moves to the fifth center then whatever talents you have, any creative dimension, is possible for you. This is the center of creativity. It is not only for songs, not only for music; it is for all creativity.

Hindu mythology has a beautiful story. It is a myth, but the story is beautiful, and particularly for explaining to you the fifth center. Indian mythology says that there is a constant struggle between evil forces and good forces. They both discovered that if they made a certain search in the ocean they could find nectar, and that whoever drank it would become immortal. So they all tried to find it.

But as life balances everywhere, there too…. Before they found the nectar they found poison which was hiding the nectar underneath it. Nobody was ready to test it; even the very sight of it created sickness. One of them thought that the first hippie of the world, perhaps might be willing — he was the god Shiva. So they asked Shiva, “You test it.” He said, “Okay.”

He not only tested it, he drank it all, and it was pure poison. He kept it just in his neck, at the fifth center. The fifth center is the creative center. It became completely poisoned, and Shiva became the god of destruction. So Hindus have three gods: Brahma who creates the world, Vishnu who sustains the world, and Shiva who destroys the world. His destructiveness came from his creative center being poisoned. And the poison was so great that it cannot be a small destruction; he can only destroy the whole of existence.

When Vishnu is tired of maintaining it, Shiva destroys it. By that time Brahma has forgotten — millions of years have passed since he created the world; he again starts creating it — just an old routine! Brahma is the creator god, but in the whole of India there is only one temple devoted to Brahma, because who cares about him? He has done his work; it is futile to say anything to him. Vishnu has millions of temples, because he is the sustainer god. Krishna and Rama are all incarnations of Vishnu.

But nobody can compete with Shiva. Shiva has more shrines to him than anybody else.

He is a hippie, so he does not need very great temples or anything — just anywhere, under any tree. Just put a round stone, oval shape, and he does not ask much — a few leaves, not even flowers. A few leaves you can drop there, a few drops of water on his head, just to keep him cool… so people have created devices; they just hang a small pot on top of his head with a small drip, drip, drip. It keeps him cool, so he does not get annoyed with anybody and destroy the world.

Everybody is afraid of him, so naturally he has many more worshipers, many more temples, and many more shrines. In every small village you will find at least a dozen Shiva shrines, because they cost nothing; any poor man can afford it. And he has to be concerned about it because Shiva can destroy. Keep him satisfied! And he does not ask much; just keep his head cool. Flowers are costly, but any two leaves and his worship is finished.

Shiva became the destroyer of the world because his fifth center had accumulated the whole poison of existence in it. It is our creative center, that’s why lovers have a certain tendency to creativity. When you fall in love, you suddenly feel like creating something—it is very close. If you are guided rightly, your love can become your great creative act.

It can make you a poet, it can make you a painter, it can make you a dancer, it can make you reach to the stars in any dimension.

The sixth center which we call the third eye is between the two eyes. This gives you a clarity, a vision of all your past lives, and of all the future possibilities. Once your energy has reached your third eye, then you are so close to enlightenment that something of enlightenment starts showing. It radiates from the man of the third eye, and he starts feeling a pull towards the seventh center.

Because of these seven centers, India never bothered about hara. Hara is not in the line; it is just by the side of the sex center. The sex center is the life center, and hara is the death center. Too much excitement, too much un-centeredness, too much throwing your energy all over the place is dangerous, because it takes your energy towards the hara. And once the route is created, it becomes more difficult to move it upwards. Hara is equally parallel to the sex center, so the energy can move very easily.

It was a great discovery by the Japanese: they found that there was no need to cut your head off, or shoot your brains out to kill — they are all unnecessarily painful; just a small knife forced exactly at the hara center, and without any pain, life disappears. Just make the center open and life disappears, as if the flower opens and the fragrance disappears.

The hara should be kept closed. That’s why, Radhika, I had told you to be more centered, to keep your feelings inside, and to bring it to your hara. “Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings.”

If you can keep your hara consciously controlling your energies, it does not allow them to go out. You start feeling a tremendous gravity, a stability, a centeredness, which is a basic necessity for the energy to move upwards.

You are asking, “I feel that behind this small suggestion of yours lies more than I can imagine.” Certainly, there is much more….

A Pole is walking down the street, and passes a hardware store advertising the sale of a chain saw that is capable of cutting seven hundred trees in seven hours. The Pole thinks that it is a great deal and decides to buy one.

The next day he comes back with the saw, and complains to the salesman, “The thing did not come close to chopping down the seven hundred trees that the ad said it would.”

“Well,” said the salesman, “let us test it out back.” Finding a log, the salesman pulls the starter cord, and the saw makes a great roaring sound.

“What is that noise?” asked the Pole.

So he must have been cutting by hand and it was an electric saw!

Radhika, your hara center has so much energy that, if it is rightly directed, enlightenment is not a faraway place.

So these two are my suggestions: keep yourself as much centered as possible. Don’t get moved by small things — somebody is angry, somebody insults you, and you think about it for hours. Your whole night is disturbed because somebody said something…. If the hara can hold more energy, then naturally that much more energy starts rising upwards.

There is only a certain capacity in the hara, and every energy that moves upwards moves through the hara; but the hara should just be closed.

So one thing is that the hara should be closed. The second thing is that you should always work for higher centers. For example, if you feel angry too often you should meditate more on anger, so that anger disappears and its energy becomes compassion. If you are a man who hates everything, then you should concentrate on hate; meditate on hate, and the same energy becomes love.

Go on moving upwards, think always of higher ladders, so that you can reach to the highest point of your being. And there should be no leakage from the hara center. India has been too concerned about sex for the same reason: sex can also take your energy outside. It takes… but at least sex is the center of life. Even if it takes energy out, it will bring energy somewhere else, life will go on flowing.

But hara is a death center. Energy should not be allowed through the hara. A person whose energy starts through hara you can very easily detect. For example, there are people with whom you will feel suffocated, with whom you will feel as if they are sucking your energy. You will find that, after they are gone, you feel at ease and relaxed, although they were not doing anything wrong to you.

You will find just the opposite kind of people also, whose meeting you makes you joyful, healthier. If you were sad, your sadness disappears; if you were angry, your anger disappears. These are the people whose energy is moving to higher centers. Their energy affects your energy. We are affecting each other continually. And the man who is conscious, chooses friends and company which raises his energy higher.

One point is very clear. There are people who suck you, avoid them! It is better to be clear about it, say goodbye to them. There is no need to suffer, because they are dangerous; they can open your hara too. Their hara is open, that’s why they create such a sucking feeling in you.

Psychology has not taken note of it yet, but it is of great importance that psychologically sick people should not be put together. And that is what is being done all over the world.

Psychologically sick people are put into psychiatric institutes together. They are already psychologically sick, and you are putting them in a company which will drag their energy even lower.

Even the doctors who work with psychologically sick people have given enough indication of it. More psychoanalysts commit suicide than any other profession, more psychoanalysts go mad than any other profession. And every psychoanalyst once in a while needs to be treated by some other psychoanalyst. What happens to these poor people? Surrounded by psychologically sick people, they are continually sucked, and they don’t have any idea how to close their haras.

There are methods, techniques to close the hara, just as there are methods for meditation, to move the energy upwards. The best and simplest method is: try to remain as centered in your life as possible. People cannot even sit silently, they will be changing their position. They cannot lie down silently, the whole night they will be turning and tossing. This is just unrest, a deep restlessness in their souls.

One should learn restfulness. And in these small things, the hara stays closed. Particularly psychologists should be trained. Also, psychologically sick people should not be put together.

In the East, particularly in Japan in Zen monasteries, where they have become aware of the hara center, there are no psychologists as such. But in Zen monasteries there are small cottages, far away from the main campus where Zen people live, but in the same forest or in the same mountain area. And if somebody who is psychologically sick is brought to them, he is given a cabin there and he is told to relax, rest, enjoy, move around in the forest — but not to talk. Anyway there is nobody to talk to! Only once a day a man comes to give food; he is not allowed to talk to that man either, and even if he talks, the man will not answer. So his whole energy is completely controlled. He cannot even talk; he cannot meet anybody.

You will be surprised to know that what psychoanalysis cannot do in years is done in three weeks. In three weeks’ time the person is as healthy as normal people are. And nothing has been done — no technique, nothing. He has just been left alone so he cannot talk. He has been left alone so he can rest and be himself. He is not expected to fulfill somebody else’s expectations.

Radhika, you have done well. Just continue whatever you are doing, accumulating your energy in yourself. The accumulation of energy automatically makes it go higher. And as it reaches higher you will feel more peaceful, more loving, more joyful, more sharing, more compassionate, more creative.

The day is not far away when you will feel full of light, and the feeling of coming back home.

-Osho

From The Golden Future, Chapter Three

Copyright© OSHO International Foundation

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