Transcending the Basic Duality of Sex – Osho

At whose desire and by whom impelled does the mind alight on its objects? By whom impelled does the chief prana – vital force – proceed to its function? By whom impelled do men utter this speech? What deva or god directs the eyes and the ears?

It – the atman – is the ear of the ear, the mind of the mind, the speech of the speech, the prana of the prana, and the eye of the eye. Wise men separating the atman from these – sense functions – rise out of sense life and attain to immortality.


Life is not there at its maximum when you are born; it is at its minimum. If you do stick at that, you will have a life which is just near death – just a borderline life. By birth, only an opportunity is given, only an opening is made.

Life has to be achieved. Birth is just a beginning, not the end. But normally we stay at the point of birth. That is why death happens. If you stay at the point of birth, you will die. If you can grow beyond birth, you can grow beyond death. Remember this very deeply: death is not against life; death is against birth. Life is something else. In death only birth ends and in birth only death begins. Life is something totally different. You have to attain it, achieve it, actualize it. It is given to you as a seed, just as a potentiality – something which can be, but which is not already there.

You have every chance of missing it. You can be alive because you are born, but that is not synonymous with really being in life. Life is your effort to actualize the potentiality. Hence, the meaning of religion, otherwise, there is no meaning in religion. If life begins with birth and ends in death, then there is no meaning for religion. Then religion is futile, nonsense. If life does not begin with birth, then religion has some meaning. Then it becomes the science of how to evolve life out of birth. And the more you move away from birth in life, the more you move away from death also because death and birth are parallel, similar, the same – two ends of one process. If you move away from the one, you are simultaneously moving away from the other.

Religion is a science to achieve life. Life is beyond death. Birth dies, life, never. To achieve this life, you have to do something. Birth is given to you. Your parents have done something: they have loved each other, they have been melting into each other, and out of their life force, melting into each other, a new phenomenon, a new seed – you – is born. But you have not done anything for it: it is a gift. Remember, birth is a gift. That is why all the cultures pay so much respect to parents – it is a gift, and you cannot repay it. The debt cannot be repaid. What can you do to repay it? Life has been given to you, but you have not done anything for it.

Religion can give you a new birth, a rebirth. You can be reborn. But this birth will happen through some alchemical change within you. Just as the first birth happened through two life forces meeting without you – they created an opportunity for you to enter, to be born; that is a deep alchemy – so a similar thing has to be done now within you. Your parents met – your mother and your father. Two forces, feminine and masculine, were meeting to create an opportunity for some new thing to be born. Two opposite forces were meeting, two polarities were meeting. And whenever two polarities meet, something new is born, a new synthesis is achieved. A similar thing has to happen within you.

You also have two polarities within you, the feminine and the masculine. Let me explain it a little more in detail . . . Because your body is born out of two polarities: cells from your mother and cells from your father, they create your body. You have both types of cells – those which came from your mother and those which came from your father. Your body consists of two polarities, feminine and masculine. You are both, everyone is both. Whether you are man or woman it makes no difference. If you are a man, you have a woman within you: your mother is there. If you are a woman, you have a man within you: your father is there. They can again meet within you. And the whole yoga, the whole tantra, the alchemy, the whole process of religion, is how to create an orgasm, a deep intercourse between the polarities within you. And when they meet within you a new type of being is born, a new life becomes alive.

If you are a man, then your conscious is masculine, and your unconscious is feminine. If you are a woman your conscious is feminine, and your unconscious is masculine. Your conscious and unconscious must meet so that a new birth becomes possible. What to do for their meeting to happen? Bring them nearer. You have created a separation; you have created all types of barriers. You do not allow them to meet. You try to exist with the conscious and you go on suppressing the unconscious. You do not allow it.

If a man starts weeping and crying, someone is bound to say immediately, “What are you doing? You are doing something womanish, feminine.” The man stops immediately. The masculine is not expected to weep and cry. But you have the possibility; the unconscious is there. You have moments of feminineness; you have moments of masculineness; everyone does.

A woman can become ferocious, a male, in some moods, in some moments. But then she will suppress. She will say, “This is not womanlike.” We go on creating a separation, a distance. That distance has to be thrown away; your conscious and unconscious must come nearer. Only then can they meet, only then can they have a deep intercourse. An orgasm can happen within you. That orgasm is known as spiritual bliss.

One type of orgasm is possible between your body and the body of the polar opposite sex; it can happen only for a single moment because you meet only on the periphery. The peripheries meet and then they separate. Another type, a deeper type of orgasm, can happen within. But then you meet at the center and there is no need to separate again. Sexual ecstasy can only be momentary; spiritual ecstasy can be eternal. Once attained you need not lose it. Really, once attained it is difficult to lose it – impossible to lose it. It becomes such an integration that the fragments disappear completely.

That is why when someone asked Buddha, “Who are you? A deva, a heavenly being?” he said, “No!” And the questioner went on asking. Then the questioner became desperate because whenever he asked Buddha who he is, if he is this or that, Buddha went on saying, “No!” Then finally he asked, “At least you must say that you are male. You must say yes.” Buddha said, “No!” “Then are you a female?” the man asked desperately. Buddha said, “No!” – because a new unity has come into being which is neither male nor female.

When your inner man and inner woman meet, you are neither: you transcend sex. That is the meaning of the oldest Indian image of Shiva as Ardhanarishwar – half man, half woman. That is the symbol of the inner meeting. Shiva is neither now: he is half man, half woman – both and neither. He transcends sex.

Remember, unless you transcend sex, you cannot transcend duality. This is a deep psychological problem – not only psychological but ontological also. If you remain a man or a woman, how can you conceive of the oneness of existence? You cannot. Being a man, you cannot conceive of yourself being one with a woman. Being a woman, you cannot conceive of yourself being one with a man. A duality persists.

Sex is the basic duality. We have been arguing about and discussing for centuries how to attain the nondual. But we go on discussing it as if it is some intellectual matter: “How to attain the nondual?” It is not an intellectual matter; it is ontological, existential. You can attain the nondual only when the duality within you disappears. It is not a question of meditating on the nondual and thinking, “I am the Brahman.” Nothing will come out of it; you are simply deluding yourself.

You cannot attain nonduality unless the basic duality of sex disappears within you, unless you come to a moment when you cannot say who you are – man or woman. And this happens only when your inner man and woman melt so much that they dissolve into each other – and all the boundaries are lost, and all the distinctions are lost, and they are one. When the inner orgasm, the spiritual ecstasy happens, you are neither. And only when you are neither is life born.

In a single moment of meeting between your parents, your mother and father, you were born – in a single moment of meeting! Remember, life is always out of meeting, never out of separation. Life comes only in a deep meeting, in a deep communion. For a single moment your father and mother were one, they were not two. They were functioning as one being. In that oneness you were born.

Life always comes out of oneness. And the life that I am talking about, or Jesus talks about, and Buddha talks about, is the life which will happen inside you, within you. Again, a communion, a melting, happens, and the two sexualities within you dissolve.

Remember, I say again and again that sex is the basic duality, and unless you transcend sex the Brahman cannot be achieved. All other dualities are just reflections and reflections of this basic duality. Birth and death – again a duality. They will disappear when you are neither male nor female. When you have a consciousness which goes beyond both, birth and death disappear, matter and mind disappear, this world and that world disappear, heaven and hell disappear. All dualities disappear when the basic duality within you disappears, because all dualities are simply echoing and re-echoing the basic division within you.

That is why the old, ancient Indian seers have put the Brahman in the third category. He is neither male nor female. They call him napunsak – impotent. They call him the third sex, the ultimate reality of the third sex. The word brahman belongs to napunsak ling: it is neither or it is both. But one thing is certain: it transcends the duality. That is why other conceptions of God look immature, childish. Christians call him father. This is childish, because then where is the mother? And how is this son Jesus born? And they say Jesus is the only son but where is the mother? The father alone giving birth? If the father alone gives birth to Jesus, then he is both – mother and father. Then do not call him father. Then the duality comes in.

Or some religions have called the ultimate being the mother. Then where is the father? These are just anthropomorphic feelings. Man cannot even think about the ultimate in any other terms than human, so he calls it father or mother. But those who have known and those who have transcended the anthropocentric attitude, the man-oriented attitude – they know that he is neither. He transcends both; he is a meeting of both.

In the ultimate, mother and father both are merged. Or, if you will allow me the expression, I would like to say: the Brahman is mother and father in eternal orgasm – one in an eternal ecstasy of meeting. And out of that meeting comes the whole creation, out of that meeting comes the whole play, out of that meeting all that exists is born.

Here, in this meditation camp, we will be trying to bring your unconscious and conscious nearer, your feminine and your masculine nearer. You will have to help me, to cooperate with me. In the meditation techniques you have to destroy all the barriers between your conscious mind and the unconscious. And you have to be free, as totally free as possible because suppression has created the barriers. [. . .]

Here we will try to bring the authentic religion. The secret most core of it is that you must come to it totally – with your mind, your body, your emotions, everything. Nothing is denied. You cry and you weep, and you laugh and you dance, and you sit in silence. You do all the things that your inner being happens to do; you do not force it to do anything. You do not say, “This is not good; I should not do it.” You allow a spontaneous flow. Then the unconscious will come nearer and nearer to the conscious.

We have created the gap through suppression: “Don’t do this, don’t do that,” and we go on suppressing. Then the unconscious is suppressed. It becomes dark. It becomes a part where we never move in our own house. Then we are divided. And remember, then there are perversions.

If you allow your unconscious to come nearer to your conscious, too much sex-obsession will disappear. If you are a man and you deny your unconscious, you are denying your inner woman; then you will be attracted to outer women too much. It will become a perversion because then it is a substitute. The inner femininity has been denied; now the outer femininity becomes obsessive to you. You will think and think about it; now your whole mind will become sexual. If you are a woman and you have denied the man, then ‘man’ will take possession of you. Then whatsoever you do or think, the basic color will remain sexual.

So much fantasy about sex is because you have denied your inner other. So now this is a compensation. Now you are compensating for something which you have denied to yourself. And look at the absurdity: the more you get obsessed with the other sex the more you feel afraid; the more you deny the inner the more you suppress it; and the more you suppress it the more you become obsessed.

Your so-called brahmacharis are totally obsessed with sex for twenty-four hours a day; they are bound to be. It is natural: nature takes revenge. To me, brahmacharya – celibacy – means you have come so near to your own feminine or your own masculine, so near that there is no substitution for it. You are not obsessed with it; you do not think about it. It disappears.

When your own unconscious is nearer to you, you need not substitute it with someone else outside. And then a miracle happens. If your unconscious is so near, then whenever you love someone, a woman or a man, that love is not pathological. If your unconscious is so near, that love is not pathological. It is not possessive; it is not mad. It is very silent, tranquil, calm, cool. Then the other is not a substitute, and you are not dependent on the other. Rather, the other becomes just a mirror.

Remember the difference: the other is not now a substitute, something which you have denied. The other becomes a mirror of your inner part, of your unconscious. Your wife, your beloved, becomes just a mirror. In that mirror you see your unconscious. Your lover, your husband, your friend, becomes a mirror. And in that mirror, you can see your unconscious clearly mirrored, projected outside. Then wife and husband can help each other to bring their unconscious more and more near.

And a moment comes, and it must come if life has been a really successful effort, when wife and husband are no more wife and husband: they have become companions on the eternal journey. They help each other; they have become mirrors to each other. They reveal the unconscious of the other and each helps the other to know himself or herself. Now there is no pathology, no dependence.

Remember one thing more: if you deny your unconscious, if you hate your unconscious, if you suppress your woman or man within, then you can go on saying that you love the outer woman but deep down you will hate her also. If you deny your own woman, you will hate the woman you love. If you deny your own man, you will hate the man you love. Your love will just be on the surface. Deep down it will be a hatred. It is bound to be so, it has to be so, because you will not allow the other to become the mirror of your unconscious. And you will be afraid also. Man is afraid of woman. Go and ask your so-called saints. They are so afraid of women. Why? They are afraid of the unconscious, and the woman becomes a mirror. Whatsoever they have hidden, she reveals.

If you have suppressed something, then the other polar opposite can reveal it immediately. If you have been suppressing sex and you are sitting in meditation in a lonely place and a beautiful woman passes by, suddenly your unconscious will assert itself. That which has been hidden will be revealed in the woman passing and you will be against that woman. You are foolish – because that woman is not doing anything at all, she is just passing there. She may not even know that you are there; she is not doing anything to you. She is a mirror, but the mirror is passing, and in that mirror, your unconscious is reflected.

The whole so-called spirituality is based on fear. What is the fear? The fear is that the other can reveal the unconscious and you do not want to know anything about it. But not knowing will not help, suppression will not help. It will remain there. It will become a cancer and by and by it will assert itself more and more, and ultimately you will come to feel that you have been a failure and that whatsoever you have suppressed has become victorious and you are defeated.

My whole effort is to bring your unconscious nearer to your conscious. You become so much acquainted with it so that it is not unknown. You become friendly to it, then the fear disappears – the fear of the polar opposite. And then the hatred also disappears because then the other is just a mirror, helpful. You feel gratitude. Lovers will be grateful to each other if the unconscious is not suppressed, and they will be hateful to each other if the unconscious is suppressed.

Allow your whole being to come into function. Your emotions are imprisoned, encapsulated. Your body movements are imprisoned. Your body, your heart, have become just as if they are not part of you. You simply carry them along like a burden. Allow your emotions full play. In the meditations we will be doing, allow your emotions full play and enjoy the play, because many new things will be revealed to you.

You have not been screaming. You have not screamed; you cannot remember when you last screamed. When the scream comes to you and takes possession of you, you will become afraid of what is happening because then you are losing control. But lose control: your control is the poison. Lose control completely. Allow your emotions to erupt like a volcano. You will be surprised at what is hidden in you. You may not even be able to recognize that it is your face.

Allow your body to have full play also, so that every cell of the body becomes vibrant, alive. Just as a bird alights on a branch and the branch starts wavering – becomes vibrant, alive – let your being alight on your body and allow your body to be vibrant, alive, alive with the inner force. And suddenly you will enter a new door unknown before. You will open a new dimension of your own existence and that dimension will lead you to the ultimate, to the divine.

Now the sutra:

At whose desire and by whom impelled does the mind alight on its objects? By whom impelled does the chief prana – vital force – proceed to its function? By whom impelled do men utter this speech? What deva or god directs the eyes and the ears?

The master is asking what is the original source in you – of your entire life, of all your movements, of all your expressions. What force creates desire? What force impels you to be alive? What force gives you the lust for life? There must be a hidden force, in a way inexhaustible: it goes on and on; it never tires.

At whose desire by whom impelled does the mind alight on its objects?

When you look at a beautiful woman or a beautiful flower or a beautiful sunset, who impels you? Who throws you outward? Who is the inner source of all your activity?

The Upanishads say that whatsoever you do, the doer is always the Brahman – whatsoever you do, you are not the doer. The doer is always the Brahman. If you run after a woman filled with lust the Upanishads say it is also the Brahman. Because of this, Christian missionaries could never understand what type of religion Hinduism is. Even lust is spiritual because the original source is always the Brahman. Whatsoever you do with your energy, he is moving in it.

There is a story . . . The god Brahma created the world and he fell in love with it. Christian theologians cannot understand it. Naturally, it is difficult to understand. Brahma goes on creating other beings and he goes on falling in love with them! He creates a cow, and he falls in love and becomes the bull – and on and on, until the whole creation is created. He creates the cow, and he becomes the bull. He goes on dividing himself into two polar opposites. The story is just beautiful, if you can understand it. He goes on dividing himself into two polar opposites. And remember, the reverse is the process to reach him again. Go on nondividing; go on meeting with the polar opposite. He creates the world through polar opposites. He creates the cow, but he is the cow because he creates the cow out of himself. Then he creates the bull, but he is the bull. He is both the feminine and the masculine.

Then he follows the cow, and the cow tries to escape the bull. The cow tries to hide and through her hiding she invites the bull. This is a hide-and-seek. That is why Hindus say the whole creation is just a play – a play of the same energy dividing itself into polar opposites and then playing hide-and-seek.

You are the Brahman. Your husband is the Brahman; your wife is the Brahman. And the Brahman is playing hide-and-seek. The whole idea is simply superb. The reverse is the process to reach the ultimate again: do not play hide-and-seek. Allow the divided parts to mingle into each other. Let them merge, and the Brahman arises again – the one.

This master asks:

At whose desire and by whom impelled does the mind alight on its objects? By whom impelled does the chief prana – vital force – proceed to its function? – who breathes in you? By whom impelled do men utter this speech? – who speaks in you? What deva or god directs the eyes and ears? – who is directing your senses?

The Upanishads are not against the senses. They are spiritually sensuous; they do not deny. Denial is not their slogan at all, denial is not their attitude. They accept and they say that even in the senses the divine is moving because there is nothing else to move. They make everything sacred; they make everything holy. They do not condemn; they do not say this is sin. Sin is unknown to the Upanishads, absolutely unknown. They say there is no sin – that everything is a play. Even in sin, even in the sinner, the same energy is moving.

Everything becomes holy. And if you can say with your full heart that everything is holy, holy, holy, you will become holy immediately because the very feeling that everything is holy and sacred makes the sin disappear. Sin is created by condemnation and the more you condemn, the more sinners you create.

The whole world has become a great crowd of sinners because everything has been condemned – everything! There is not a single thing which you can do which has not been condemned by someone or other. With everything condemned, you become a sinner. Then guilt arises – and when there is guilt you can pray but the prayer is poisonous; it comes out of your guilt. When you are guilty you can pray but that prayer is based on fear. That prayer is not love; it cannot be. Through guilt love is impossible. Feeling yourself condemned, a sinner, how can you love?

The Upanishads say that everything is holy because he is the source of all. Whether or not the river looks dirty to you is irrelevant. He is the source of all – the dirty river and the sacred Ganges, to both he gives the energy. To the sinner to the saint, he gives the energy. Really, there is no story like this, but I would like a story like this: he created the sinner, then he became the saint, just like the cow and the bull, and then the hide-and-seek. He created the saint and then he became the sinner and then the hide-and-seek . . . .

Have total acceptance of whatsoever exists. Just by being in existence, it is holy.

It – the atman, or the Brahman – is the ear of the ear, the mind of the mind, the speech of the speech, the prana of the prana, and the eye of the eye. Wise men separating the atman from these – sense functions – rise out of sense life and attain to immortality.

Whatsoever you do it is him – it is the functioning of him, of the total. The total functions in you. When you breathe, what do you do? You do nothing. The breathing comes in and goes out. Rather, he breathes in you; you cannot do anything. If the breath leaves you, what will you do? If it doesn’t come back, what will you do? If it has left then it has left and if it does not come back, you cannot do anything. Really, when it is not coming you are no more. Who is there to do anything? He breathes, not you. The emphasis is on the total, not on the individual.

This has to be constantly remembered, because we go on forgetting this. Our emphasis is on the individual, the I: “I am breathing, I am alive, I am seeing you.” No! The master says he – the Brahman – is seeing through the eyes, he is the eye of the eye. When I speak, I am not speaking: he speaks. And when you listen, you are not listening: he listens. He becomes the cow, he becomes the bull; he becomes the speaker, he becomes the listener. It is a mysterious hide-and-seek, a great play, a great drama, beautiful, if you can understand. He is everywhere – in the listener, in the speaker, he is everywhere! And when you are silent, he is silent within you. When you speak, he is speaking in you.

This emphasis is not only metaphysical, not only a doctrine. As a doctrine also it is superb. But it is to help you toward a new realization. While speaking, if you can feel he is speaking, all the fever in it will be lost. While fighting, if you can remember that he is fighting through you, the fight will become a drama. While being silent, feel he is silent within you. And if the silence is disturbed and thoughts start moving, you know that he is disturbed, not you. He has become the thoughts and now he is moving like clouds in your inner sky. He is both, so why be worried? He is both!

When you are healthy, he is healthy in you and when you are ill he is ill in you. You are totally unworried; you need not come in. Your whole burden has been thrown upon him. That is why I say this is not only metaphysical. It is one of the deepest techniques to transform your total being.

If he is doing everything, then why do you go on carrying yourself unnecessarily? He breathes and he is born, and he dies. When you die, he will die – not you. Then why be afraid of death? You become unconcerned. This unconcern relieves you of all burden. And this is the actual fact; this is not a make-believe. This is the actual fact: whatsoever is happening is happening to the total. The individual is just an illusion.

I have never been as an ego and I am not as an ego, and I cannot be; only he is. And when I say he, I mean the total. Do not try to conceive of him as a person. He is not a person; he is the total – the whole. That which breathes in you breathes in the trees and that which sings in you sings in the birds and that which dances in you dances in the rivers, in the brooks, in the springs, and that which speaks in you speaks in the breeze passing through the trees. The total!

Just change the gestalt, just change the pattern. Do not emphasize the individual; move to the total. Then what is the problem? Then there is no problem. With you enters every type of problem; with you enters anguish and anxiety. Without any burden on you, you are liberated. You can become a mukta, a liberated one, you can become a siddha, this very moment. Just by realizing, feeling that “I am not, and he is,” the past disappears, and the future is no more because the future is created out of your worries, imagination, projections. Then he will take care. Then whatsoever happens will happen and whatsoever happens will be good because it is out of him.

This is what trust is. It is not that you believe in a God sitting upon some throne in heaven and guiding everyone from there, a great controller, an engineer or something like that – no! He is not the managing director. He is not! There is neither any throne nor someone sitting on it. And faith doesn’t mean that you believe in a concept, in a philosophy. Faith means trust – trusting the whole. Then everything is blissful. How can anything else be? How can anything other than bliss be? You create misery because you come in. Go out just as if a lamp has been put out. Go out . . . and then he is.

It is the ear of the ear, the mind of the mind, the speech of the speech, the prana of the prana, and the eye of the eye.

Whatsoever appears on the surface, whatsoever it is, makes no difference. Always, hidden, he is there. Look at me with full remembrance, with mindfulness that he is looking through you, and immediately the quality of consciousness changes. Just now look at me: he is looking, he is the eye of the eye, and immediately you are not there, and a tremendous silence happens. The very quality of your being is different when you look at me as if he is looking and not you.

You are listening to me: forget that I am here; he is here – the total. The total has taken possession of me, the total has become active in me, the total has changed me into his instrument. Look at me as if he is speaking, listen to me as if he is speaking, and then everything is different. You are no more there . . . a sudden flash and everything changes. It is not a question of time. You are not to practice it; you can see it this very moment.

Look at me! You are not there; the total, the whole, has become the eyes; the whole has become the eyes in you. You are just an expression of the will of the whole, of the desire of the whole. The whole has become words through me, he is manipulating me, he is using me. And then, in this room, only he is. Then the totality becomes one. Then the parts are lost, and the fragments are no more and there is a deep orgasm between the speaker and listener. Then you will feel the presence, but the presence can come only if you forget yourself.

Remembering God is not really a remembering of his name. Remembering God is not to go on chanting “Rama, Rama, Krishna, Krishna”; that is useless, futile. Remembering him means forgetfulness of yourself. If you are not, if you are forgotten, completely forgetful of yourself, abandoned, he is. When you are not, suddenly he is – and this can happen in a single moment.

I am reminded that after the second world war it happened in a small village in England that there was a statue of Jesus just on the crossroads – a beautiful statue with raised hands. And on the statue, there was a plate, and on that plate, it was written: Come unto me.

In the second world war the statue was destroyed; a bomb fell upon it. And when there was restoration work and the village was again coming to be alive after the war, they remembered the statue, so they tried to find fragments of it. In the ruins the fragments were found, and the statue was restored again. But the hands could not be found. They were missing.

So the village council decided to ask the artist to make new hands. But one old man in the village who was always seen sitting near the statue – both when it was there and when it was not – said, “No! Let Jesus be without hands.”

The council said, “Then what will we do about the plate underneath? It is written, ‘Come unto me!’ and it had raised hands.”

The old man said, “Change the plate and write there, ‘Come unto me. I have no other hands than your own.’”

And now the statue stands there without the hands, and written underneath is: Come unto me. I have no other hands than yours.

In your hands he is moving, in your eyes he is moving, and in your heart, he is beating – the total. And he has no other hands, remember. He has no other eyes; he has no other heart to beat. He is beating all over, he is alive all over. This is the message.

It is the ear of the ear, the mind of the mind, the speech of the speech, the prana of the prana, and the eye of the eye. Wise men separating the atman from these – sense functions – rise out of sense life and attain to immortality.

All these senses are the functions, and he is the functionary within. Knowing this, you are not against the senses. Knowing this, you simply change the emphasis. Then you are not obsessed with the senses; you are always looking for the inner core. And the rishis say that by knowing this transcendence they attain immortality. Remember, only you can die; life never dies. Because you are born, you will die; that is the natural end to every birth. Life goes on . . . eternally moving; life never dies. Waves in it are born and they die, and the riverlike life moves and moves and moves.

Once you come to feel the river within your wave, you are immortal. If you can realize him seeing through you, breathing through you, you are immortal. Only this shell, this vehicle of the body, will disappear. You will never disappear. You cannot disappear – you have always been.

Sometimes you were a tree because the tree was the vehicle – because he willed to be a tree through you. Sometimes you were a cow because he willed himself to be a cow through you. Sometimes you were a butterfly, sometimes a flower, sometimes a rock . . . but you have always been here. You have always been here! You are not a new visitor. No one is a new visitor; no one is a stranger. You have always been here and now but with different vehicles. Sometimes a rock was the vehicle; now you are a man or a woman: now this is a vehicle.

If you can understand and know that the vehicle is just the vehicle, the vehicle can be changed. It will have to be changed. But the inner one who goes on changing faces remains the same. That one is immortal, life is immortal. You are mortal. And why are you mortal? – because you become identified with the vehicle. Moving in a cart you become the cart. Riding on the train you become the train. Flying in an aircraft you become the aircraft. You go on forgetting that the aircraft, the cart, the train, the car, they are vehicles.

You are not the vehicles; you are the total, and the total goes on changing its vehicles. Then you are immortal. Remember, you cannot be immortal if you are identified with the body. You are immortal knowing, transcending the body. The consciousness is immortal, the very aliveness is immortal.

The sutra says:

Wise men, transcending these – sense functions – rise out of sense life and attain immortality.

And the more you feel the inner, the essential, the eternal, the immortal, the less and less you are obsessed with the sense life. You can play it, but you are not obsessed. Krishna playing on his flute is not obsessed with the flute; Krishna dancing with his girlfriends, the gopis, is not obsessed. It is just a play. Life becomes a play, not an obsession, when you know the immortal.


From The Supreme Doctrine, Discourse #2

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You will Know it in Thoughtless Awareness – Osho

Sometimes while just sitting, the question comes up in the mind: What is truth? But by the time I come here I realize that I am not capable to ask. But may I ask what happens in those moments when the question arises so strongly that had you been nearby, I would have asked it. Or if you had not replied, I would have caught hold of your beard or collar and asked, “What is truth, Osho?”

That is the most important question that can arise in anybody’s mind, but there is no answer for it. The most important question, the ultimate question, cannot have any answer; that’s why it is ultimate.

When Pontius Pilate asked Jesus, “What is truth?” Jesus remained silent. Not only that, but the story also says that when Pontius Pilate asked the question, “What is truth?” he did not wait to listen for the answer. He left the room and went away. This is very strange. Pontius Pilate also thinks that there cannot be an answer for it, so he didn’t wait for the answer. Jesus remained silent because he also knows it cannot be answered.

But these two understandings are not the same, because these two persons are diametrically opposite. Pontius Pilate thinks that it cannot be answered because there is no truth; how can you answer it? That is the logical mind, the Roman mind. Jesus remains silent not because there is no truth, but because the truth is so vast, it is not definable. The truth is so huge, enormous, it cannot be confined in a word, it cannot be reduced to language. It is there. One can be it, but one cannot say it.

For two different reasons they behaved almost in the same way: Pontius didn’t wait to hear the answer, he knew already that there is no truth. Jesus remains silent because he knows truth and knows that it could not be said.

Chidvilas has asked this question. The question is absolutely significant. There is no question higher than that, because there is no religion higher than truth. It has to be understood; the question has to be analyzed. Analyzing the question, trying to understand the question itself, you may have an insight into what truth is. I will not answer it, I cannot answer it; nobody can answer it. But we can go deep into the question. Going deep into the question, the question will start disappearing. When the question has disappeared, you will find the answer there at the very core of your heart – you are truth, so how can you miss it? Maybe you have forgotten about it, maybe you have lost track of it, maybe you have forgotten how to enter into your own being, into your own truth.

Truth is not a hypothesis, truth is not a dogma. Truth is neither Hindu nor Christian nor Mohammedan. Truth is neither mine nor yours. Truth belongs to nobody, but everybody belongs to truth. Truth means that which is: that is exactly the meaning of the word. It comes from a Latin root, verus. Verus means: that which is. In English there are a few words which are derivations of the Latin root verus: was, were – they come from verus. In German, war – that comes from verus. Verus means that which is, uninterpreted. Once the interpretation comes in, then what you know is reality, not truth. That is the difference between truth and reality. Reality is truth interpreted.

So the moment you answer the question, “What is truth?” it becomes reality; it is no longer truth. Interpretation has entered into it, the mind has colored it. And realities are as many as there are minds; there are multi-realities. Truth is one because truth is known only when the mind is not there. It is mind that keeps you separate from me, separate from others, separate from existence. If you look through the mind, then the mind will give you a picture of truth. That will be only a picture, a photograph of that which is. And of course, the photograph depends on the camera, on the film used, on the chemicals, on how it has been developed, how it has been printed, who has done it. A thousand and one other things enter in; it becomes reality.

The word reality is also beautiful to be understood. It comes from the root, res; it means thing or things. Truth is not a thing. Once interpreted, once the mind has grabbed it, defined it, demarked it, it becomes a thing.

When you fall in love with a woman there is some truth – if you have fallen absolutely unaware, if you have not ‘done’ it in any way, if you have not acted, managed, if you have not even thought about it. Suddenly you see a woman, you look into her eyes, she looks into your eyes, and something clicks. You are not the doer of it, you are simply possessed by it, you simply fall into it. It has nothing to do with you. Your ego is not involved, at least not in the very, very beginning, when love is virgin. In that moment there is truth, but there is no interpretation. That’s why love remains indefinable.

Soon the mind comes in, starts managing things, takes possession of you. You start thinking about the girl as your girlfriend, you start thinking of how to get married, you start thinking about the woman as your wife. Now these are things; the girlfriend, the wife – these are things. The truth is no longer there, it has receded back. Now things are becoming more important. The definable is more secure, the indefinable is insecure. You have started killing, poisoning the truth. Sooner or later there will be a wife and a husband, two things. But the beauty is gone, the joy has disappeared, the honeymoon is over.

The honeymoon is over at that exact moment when truth becomes reality, when love becomes a relationship. The honeymoon is very short, unfortunately – I’m not talking about the honeymoon that you go for. The honeymoon is very short. Maybe for a single moment it was there, but the purity of it, the crystal purity of it, the divinity of it, the beyondness of it – it is from eternity, it is not of time. It is not part of this mundane world; it is like a ray coming into a dark hole. It comes from the transcendental. It is absolutely appropriate to call love God, because love is truth. The closest that you come to truth in ordinary life is love.

Chidvilas asks: “What is truth?”

Asking has to disappear; only then do you know.

If you ask, “What is truth?” what are you asking? If I say A is truth, B is truth, C is truth, will that be the answer? If I say A is truth, then certainly A cannot be the truth: it is something else that I am using as synonymous with truth. If it is absolutely synonymous, then it will be a tautology. Then I can say, “Truth is truth,” but that is silly, meaningless. Nothing is solved by it. If it is exactly the same, if A is truth, then it will mean truth is truth. If A is different, is not exactly truth, then I am falsifying. Then to say A is truth will be only approximate. And remember, there cannot be anything approximate. Either truth is or it is not. So I cannot say A is truth.

I cannot even say, “God is truth,” because if God is truth then it is a tautology – “Truth is truth.” Then I’m not saying anything. If God is different from truth, then I am saying something, but then I am saying something wrong. Then God is different, then how can he be truth? If I say it is approximate, linguistically it looks alright, but it is not right. ‘Approximately’ means some lie is there, something false is there. Otherwise, why is it not a hundred percent truth? If it is ninety-nine percent truth then something is there which is not true. And truth and untruth cannot exist together, just as darkness and light cannot exist together – because darkness is nothing but absence. Absence and presence cannot exist together, truth and untruth cannot exist together. Untruth is nothing but the absence of truth.

So no answer is possible, hence Jesus remained silent. But if you look at it with deep sympathy, if you look into the silence of Jesus, you will have an answer. Silence is the answer. Jesus is saying, “Be silent, as I am silent, and you will know” – not saying it in words. It is a gesture, it is very, very Zen-like. In that moment when Jesus remained silent, he comes very close to the Zen approach, to the Buddhist approach. He is a Buddha in that moment. Buddha never answered these questions. He had eleven questions listed: wherever he would move his disciples would go around and declare to people, “Never ask these eleven questions of Buddha” – questions which are fundamental, questions which are really significant. You could ask anything else, and Buddha was always ready to answer. But don’t ask the fundamental, because the fundamental can only be experienced. And truth is the most fundamental; the very substance of existence is what truth is.

Go into the question. The question is significant, it is arising in your heart: “What is truth?” – a desire to know that which is, is arising. Don’t push it aside, go into it. Chidvilas, whenever it happens again, close your eyes, go into the question. Let the question become very, very focused – “What . . . is . . . truth?” Let there arise a great concentration. Forget everything, as if your whole life depends on this simple question, “What is truth?” Let it become a matter of life and death. And don’t try to answer it, because you don’t know the answer.

Answers may be coming – the mind always tries to supply answers – but see the fact that you don’t know, that’s why you are asking. So how can your mind supply you an answer? The mind knows not, so tell the mind, “Keep quiet.” If you know, then there is no need for the question. You don’t know, hence the question.

So don’t be befooled by the mind’s toys. It supplies toys: it says, “Look, it is written in the Bible. Look, it is written in the Upanishads. This is the answer. Look, this is written by Lao Tzu, this is the answer.” The mind can throw all kinds of scriptures at you: the mind can quote, the mind can supply from the memory. You have heard many things, you have read many things; the mind carries all those memories. It can repeat in a mechanical way. But look into this phenomenon: that the mind knows not, and all that mind is repeating is borrowed. And the borrowed cannot help.

It happened at a railway crossing. The gates were closed, some train was to pass, and a man was sitting in his car, waiting for the train to pass, reading a book. A drunkard who was just sitting by the side of the gate came close, knocked on the air-conditioned car’s window. The man opened the window and said, “What can I do for you? Do you need any help?”

And the bum said, “Yes, for two days I have not eaten anything at all. Can you give me two rupees? That will be enough for me, just two rupees.”

The man laughed and said, “Never borrow and never lend money,” and showed the book to the bum and said, “Shakespeare – Shakespeare says so. Look.”

The bum pulled out of his pocket a very dirty paperback and said to the man, “You sonofabitch – D. H. Lawrence.”

Beware of the mind. The mind goes on quoting, the mind knows all without knowing at all. The mind is a pretender. See into this phenomenon: this I call insight. It is not a question of thinking. If you think about it, it is again the mind. You have to see through and through. You have to look deeply into the very phenomenon, the functioning of the mind, how the mind functions. It borrows from here and there, it goes on borrowing and accumulating. It is a hoarder, a hoarder of knowledge. Mind becomes very knowledgeable, and then whenever you ask a question which is really important the mind gives a very unimportant answer to it – futile, superficial, rubbish.

A man bought a parrot from a pet shop. The shop-owner assured him the bird would learn to say hello within half an hour. Back home he spent an hour ‘helloing’ to the parrot, but not a word from the bird. As he was turning away in sheer despair, the bird said, “Number engaged.”

A parrot is a parrot. He must have heard it in the pet shop. And this man was going on and on, “Hello, hello, hello,” and the bird was listening, and waiting for him to stop. Then he could say, “Number engaged!”

You can go on asking the mind, “What is truth, what is truth, what is truth?” And the moment you stop, the mind will immediately say, “Number engaged” or something. The mind will give you an answer. Beware of the mind.

The mind is the devil, there is no other devil. And it is your mind. This insight has to be developed – of looking through and through. Cut the mind in two with a sharp blow of the sword. That sword is awareness. Cut the mind in two and go through it, go beyond it! And if you can go beyond the mind, through the mind, and a moment of no-mind arises in you, there is the answer – not a verbal answer, not a scripture quoted, not in quotation marks, but authentically yours, an experience. Truth is an existential experience.

The question is immensely significant, but you will have to be very respectful towards the question. Don’t be in a hurry to find any answer, otherwise some rubbish will kill the answer. Don’t allow your mind to kill the question. And the way of the mind to kill the question is to supply answers, unlived, unexperienced.

You are truth! But it can happen only in utter silence, when not a single thought moves, when the mind has nothing to say, when not a single ripple is in your consciousness. When there is no ripple in your consciousness, your consciousness remains undistorted. When there is a ripple, there is a distortion.

Just go to a lake. Standing on the bank, look down at your reflection. If there are waves, ripples on the lake, and wind is blowing, your reflection is shaky. You cannot figure out what is what – where is your nose and where are your eyes – you can only guess. But when the lake is silent and the wind is not blowing and there is not a single ripple on the surface, suddenly you are there. In absolute perfection, the reflection is there. The lake becomes a mirror.

Whenever there is a thought moving in your consciousness it distorts. And there are many thoughts, millions of thoughts, continuously rushing, and it is always rush-hour. Twenty-four hours a day it is rush-hour, and the traffic goes on and on and on, and each thought is associated with thousands of other thoughts. They are all holding hands and linked together and interlinked, and the whole crowd is rushing around you. How can you know what truth is? Get out of this crowd.

That’s what meditation is, that’s what meditation is all about: a consciousness without mind, a consciousness without thoughts, a consciousness without any wavering – an unwavering consciousness. Then it is there in all its beauty and benediction. Then truth is there – call it God, call it nirvana, or whatsoever you like to call it. It is there, and it is there as an experience. You are in it and it is in you.

Use this question. Make it more penetrating. Make it so penetrating; put everything at stake so that the mind cannot befool you by its superficial answers. Once the mind disappears, once the mind is no longer playing its old tricks, you will know what truth is. You will know it in silence. You will know it in thoughtless awareness.


From The Heart Sutra, Discourse #2

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from 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 and Viha Osho Book Distributors. In India they are available from and

A Successor Has to be a Master – Osho

Maneesha, this is the last talk on Hyakujo, and the piece that you have chosen is the strangest – a beautiful ending, showing Hyakujo at his peak.

On one occasion, Isan, Goho and Ungan, were all standing together in attendance on Hyakujo.

These three were the most intimate disciples. One of the three was going to be the successor – so was the rumor. In the thousands of disciples these three were possible successors. And every master, before choosing, asks a question which is in fact a koan which cannot be answered.

Hyakujo said to Isan . . .

This was the evening of his life, time to depart from the world. He was in search now for whom to transmit the light that he had carried his whole life. He asked Isan, “With your mouth and lips closed, how would you say it?”

Two things: first, the it is the ultimate experience. Zen is very particular. There have been gods which are male gods, created by male chauvinists: “How can a god be a woman?” And there have been women goddesses in the primitive tribes, far closer to the idea of the father god than the mother goddess, because the mother gives birth to life. God can be conceived as the whole womb of universe. He creates the world. It seems to be more human to conceive of God as a woman, but the male chauvinist mind won’t allow it. So only in very primitive tribes is there still some idea of mother goddesses. But all over the world, in the so-called civilized societies, the male chauvinist has replaced the mother goddesses and has put father gods.

To avoid this stupid controversy about whether God is a man or a woman, Zen calls the ultimate experience, it – neither he nor she. That comes very close to the point of how God can be male, or God can be female. It can only be a neutral life principle which can express itself in thousands of ways in men, in women, in trees, in mountains. Those are all just his expressions. In reality, hidden behind all these expressions, is a pure life principle. It can only be called it.

So when Hyakujo asked, “With your mouth and lips closed, how would you say it?”

Those who are not acquainted with the world of Zen, will be simply surprised, “What are you asking, what is it! In the first place you are asking an impossible thing: ‘With your mouth and lips closed,’ and in the second place you are asking, ‘How would you say it?’ – two mysteries in one question.”

Isan said, “I would ask you to say it.” He challenged his masters: “It is impossible, but I will give you a chance. If I cannot say it, I want you to say it. With your lips closed, with your mouth shut, say it.”

Hyakujo said, “I could say it, but if I did so, I fear I should have no successors.”

What he is saying is, “If I have to say it, then you are not capable of being my successor. I can say it. Neither the lips are needed nor the mouth. Just a good hit and you will know it that I have said it.” Ordinarily Hyakujo was not very much into hitting people. Perhaps this was the first time he had gone so far: “My hit is going to be so great that perhaps you will fall dead. I won’t have any successors. And even if you survive my hit, you would have disqualified yourself. You have not answered. Rather than answering my question, you have questioned me – and this is a test to choose a successor.”

Hyakujo turned to Goho. “With your mouth and lips closed, how would you say it?” He asked his second disciple.

Goho said, “Osho! You should shut up!”

It is a little better than the first answer from Isan: “I would ask you to say it.” He is simply accepting his defeat but hiding it in a circular way rather than saying, “I cannot say it.” Even if he had remained silent without saying it, that would have been far better. But very stupidly he said, “I would ask you . . .” He was not a master, and he was not going to be chosen to be his successor. Hyakujo was the master almost on the verge of death.

The second disciple Goho did a little better. Goho said, “Osho!” Osho is a very honorable word. There are many respectful words, but the sweetness of Osho, the love, the respect, the gratitude, all are together in it. It is just like Christians using ‘reverend’, but that is no comparison to it. Just the very sound of Osho – even if we don’t understand Japanese, the very sound is very sweet. He said, “Osho! You should shut up!”

It looks very contradictory, on the one hand addressing him with the most honorable word in Japanese, and on the other hand telling him “You should shut up!” but that is how Zen is. It is as sharp as a sword – it cuts hard and straight to the heart – and it is as soft as a lotus leaf. It is both together. It is not right for the disciple to say to the master, “You should shut up!” To avoid the disrespectfulness of his answer, he first addresses the master, Osho! Don’t misunderstand me. I have great respect and love for you, but you are asking nonsense. You should shut up. At the moment of death, have you gone a little senile? Just shut up!

Hyakujo said, “In the distant land where no one stirs, I shall shade my eyes with my hand and watch for you.”

Beautifully, he has rejected. He is not accepted as a successor because he has not answered the question. But yet he has been very careful. Although he has not answered, he has been very loving, honoring, grateful. Out of this gratitude and love he has earned a special virtue. Hyakujo says, “In the distand land . . .” Somewhere in the universe, if we meet sometime, where no one stirs – where everything is silent, utterly quiet – I shall shade my eyes with my hand and watch for you. He is saying, “You can be my companion, but you cannot be my successor. Somewhere faraway in the distant future at some corner of the universe I will watch for you. You will reach to the goal. Of that I am certain.” But saying this he has rejected him as a successor. His answer was better than Isan’s answer.

Then Hyakujo asked Ungan, “With your mouth and lips closed, how would you say it?”

Ungan said, “Osho, do you have them or not” It is a little better. With tremendous respect he says, “Osho, what are you asking, do you have it already or not. If you have it, then what is the point of asking. And if you don’t have it, you will not understand it.” But this too is not the answer. Although the second answer is better than the other, Hyakujo sadly said, “My successors will be missing.” I will not have any successor, it seems. You are all well versed, you are all great scholars, you have tremendous love and respect for me, but that is not enough for the successor.

What is enough, what is needed is that the successor should be able to say it. His whole life will be devoted to teaching people, to provoking people, to challenging people to get it. If he cannot say it, how can he be a successor?

A successor has to be a master. You are all mystics but none of you is capable of being a successor, a master. This will help you to understand. The mystic is one who can experience, but is not articulate enough that through some gestures, some device he can manage to convey it to others.

Out of a hundred mystics perhaps one is a master, because the task is immensely difficult. To say it perhaps is the most impossible thing in the world. You can go roundabout, you can bring the person to the experience by creating false devices, but you cannot say it. Those false devices need a very articulate craftsman – a master who knows that even lies can be used to indicate the truth. Hyakujo said, “Perhaps I will not have any successors.”

A little biographical note:

All that is known about Hyakujo’s last days is that once, when he was getting rather old and feeble, his monks tried to persuade him not to work, but their words had no effect on him.

Fearing for his health, they finally resorted to hiding his working tools from him. But Hyakujo refused to eat, following his own precept of: “A day without work is a day without food.” Finally, his monks returned his tools. Hyakujo died in 814 at the age of 90.

He did not choose anyone as a successor. He left it to the assembly to find out a successor. So the assembly of the sannyasins nominated a successor. This nomination is just like nominating a pope; he is not authentically a successor.


From Hyakujo: The Everest of Zen, Discourse #9

Copyright © OSHO International Foundation

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

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A New Consciousness in Man is at Hand – Osho

The following is an excerpt from a talk Osho gave in 1970:

You admire America so much, you say that socialism will come first in America, but it is in America where hippies, Beatles and beatniks are increasing in number, where people are taking increasingly to drinks and drugs like LSD and mescaline, where consumption of sleeping pills and tranquilizers is assuming alarming proportions and where people are disturbed and restless. Can you say something about it?

You should know that no animal ever gets disturbed. Have you ever heard that a water buffalo lost his peace of mind? Have you ever seen a donkey spending a sleepless night or getting bored? Have you come across a bull committing suicide, because life became meaningless? No, no animals ever get bored. disturbed or worried; nor do they commit suicide. Why?

The reason is that the mind of animals is very undeveloped. The more the mind develops, the more you become sensitive and understanding. As the mind grows, your vision grows; you begin to see things around you with clarity. As your mind expands, your being expands in the same measure. And with the development of intelligence begins the search for the meaning of life, its significance. If there are hippies and Beatles and beatniks in today’s America, if its young men and women are getting rebellious, they are the barometer of the fact that consciousness is touching new heights there, that they see things that are not yet seen by us.

Man’s intelligence has developed in a great way, and it is this developed intelligence that is making him restless. The more intelligence, the more restlessness.

And remember. the greater your restlessness, the greater peace you can attain. Levels of peace and restlessness – their proportions are always the same. If man’s restlessness is say, only two milligrams, the peace he will attain is not going to be more or less than two milligrams. And if his restlessness grows to be a thousand tons, his peace will grow to be the same thousand tons. Our capacities in both directions – dialectical directions – grow together. They are coextensive. If I become very sensitive to ugliness, I am bound to be as sensitive to beauty too. The man with a high sense of beauty will have a high sense of ugliness also. Of course, ugliness will hurt him, but beauty will comfort him in the same measure.

As man’s consciousness expands, his world of anxieties will equally expand, because now the anxieties of others enter his awareness. Man, today, is much more intelligent than before, and that is why he is so anxious and unhappy too. But because of our mounting anxiety and unhappiness we need not despair and retrace our steps and turn back to the past, our new difficulties and problems are only a challenge and we have to accept the challenge and go onward and forward. We have to find new paths of peace – peace commensurate with our restlessness. Old paths will not do; new ones have to be found.

Man is, today, on a brink, and his consciousness is nearing a great leap forward, a quantum leap.

For example, when the first monkey came down from the tree and for the first time walked on two legs instead of four, he must have felt very awkward. And then the older monkeys, his elders, who remained sitting in the tree must have jeered at him, saying, “What are you doing, you fool? How stupid it looks. Is it becoming for monkeys to walk on two legs?” And the monkey walking on two legs must have gone through a lot of worry and anxiety, any amount of suffering. Maybe his backbone had ached, his sleep had been disturbed. But it was from this monkey that humanity came into being and developed to its present state. In the same way man’s grown-up consciousness today – which is undergoing such pains that it is driving him to the point of committing suicide – is soon going to give birth to a new humanity, a higher humanity.

The emergence of a new consciousness in man is at hand. And remember, the aboriginals still living in the jungles are not going to participate in this quantum leap, nor are the saints and priests sitting and singing in temples and mosques going to take part in this great transformation. They are all seeking comfort and contentment, and they are so afraid of discontent. Only they are going to be partners in the glory of giving birth to the new man who are prepared to walk through the fire of discontent, and who have the courage to go beyond it.

In this respect, we are a very unfortunate people. We cannot produce hippies, we cannot be that anxious, we cannot suffer so intensely, and consequently we cannot attain to that deep peace. America today stands as a vanguard on a forward line from where a leap is possible. It is a very critical situation where many times one may feel like escaping and retreating. That is why men like Mahesh Yogi have influence in America. The people who feel panicky and want to go back are being influenced by Mahesh Yogi and others. They are telling them, “Why worry? Get out of this mess; close your eyes, chant a mantra and go back to the past.” For the same reason Gandhi has influenced America more than he has influenced his own country. The backward-going mind has panicked, and it says, “Yonder is an abyss; let us go back! Gandhi is right to say that technology and skyscrapers are useless!”

The cry of “Go back to the past” has always been there, and it has done us no good. We have to go forward, there cannot be any going back. There is no way to do it. And even if there was a way, it would be so dangerous to do so. Nothing can be gained by returning to the past. If a grade four student wants to go back to first grade because the homework was easy, there is no sense in doing it. And even if he actually goes back, he will find it to be meaningless. He has now the maturity that comes with passing three grades; he cannot stay in first grade. So with his highly developed mind, man cannot go back to the times of Rama. He cannot return to the caves. Of course, he may enjoy it for a change if he returns to the forest for a while.

Recently about two dozen of my friends from Bombay had gone to Kashmir with me. In fact, they had escaped from Bombay and they were with me in Pahalgam, a scenic spot in Kashmir. The man who cooked for me at Pahalgam told me every day that he would be grateful if I took him with me to see Bombay. I said to him, “You seem to be crazy. You see the friends here with me, they are all from Bombay and they are here to see Pahalgam. You are fortunate to be in Pahalgam itself; better enjoy it.” He then said, “Life is so dull here that I wonder why people come here at all. There is nothing here. I crave to see Bombay.” He wants to see Bombay, and I want that he should have the opportunity to see that city. Why? – because then he will be able to enjoy Pahalgam too. That will be his gain if he visits Bombay.

Man has to go forward. Once in a while he can go back to the past to have a brief holiday. That would be pleasant. But a return to the past for good is not possible. It is different if for fun you sit sometimes at Rajghat with a spinning wheel as the leaders do. It is a pleasant hobby and a cheap one at that if you occasionally take to spinning and get photographed and filmed. But it would be utterly wrong if we make the spinning wheel the kingpin of our industries. That way the spinning wheel will be dangerous. No culture of the past, be it Hindu, Mohammedan or Christian, can make man happy if he returns to it. Man has to go ahead and ahead into the future. In that future no Hindu, no Mohammedan and no Christian will survive; only man will survive. In that future only man will live.

The future belongs to man. And here we have to think together about how much creativity we need to bring that future in. We also have to consider how much wealth and health will be needed to make man happy, so that from his happiness he creates music, he goes on the search for his soul, and ultimately reaches the temple of God.

There are many questions to be answered. I will take them up tomorrow. And if you have any more questions, you can send them in writing.

I am grateful to you for having quietly listened to my talk with so much love. And lastly, I bow down to the God residing in each of you. Please accept my salutations.


From Beware of Socialism, Discourse #3, the last question

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from 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 and Viha Osho Book Distributors. In India they are available from and

The Old Problem of the Goose in the Bottle – Osho

The official, Riko, once asked Nansen to explain to him the old problem of the goose in the bottle.

The problem is very ancient. It is a koan; it is given to a disciple, that he has to meditate on it. It is absurd; you cannot “solve” it. A koan is something which cannot be solved. Remember, it is not a puzzle. A puzzle has a clue; a koan has no clue. A koan is a puzzle without any clue. Not that more intelligence will solve it. No, no intelligence will ever solve it. Even if it is given to God, it will not be solved. It is made in such a way that it cannot be solved. This is a koan.

“If a man puts a gosling into a bottle,” said Riko, “and feeds him until he is full grown, how can the man get the goose out without killing it or breaking the bottle?”

Don’t break the bottle — and the goose has to be taken out — and don’t kill the goose. Now, these are the two conditions to be fulfilled. The koan becomes impossible. The bottle has a small neck; the goose cannot come out from it. Either you have to break the bottle or you have to kill the goose. You can kill the goose, and piece by piece you can take the goose out, or you can break the bottle, and the goose can come out alive, whole. But the condition is the bottle has not to be broken and the goose has not to be killed. The goose has to come out whole and the bottle has to remain whole. Nothing has to be destroyed; no destruction allowed. Now, how are you going to solve it? But meditating on it, meditating on it . . . one day it happens that you see the point. Not that you solve the problem, suddenly the problem is no more there.

Nansen gave a great clap with his hands and shouted, “Riko!”

“Yes, Master,” said the official with a start.

“See,” said Nansen, “the Goose is out!”

Now, it is tremendously beautiful. What he is saying is that the goose has never been in, the goose has always been out. What is he saying, the moment he said, “Riko!”? What happened? Those seven layers of ego disappeared and Riko became aware. The shout was so sudden, the sound was so unexpected. He was expecting a philosophical answer.

That’s why sometimes the Zen Master will hit you on your head or throw you out of the window or jump upon you or threaten you that he will kill you: he will do something so that those seven layers of ego are immediately transcended and your awareness, which is the center of all, is alert. You are made alert.

Now, shouting “Riko!” so suddenly, for no reason at all — and he has brought a small puzzle to be solved and this Master suddenly shouts “Riko!” — he cannot see the connection.

And that is the whole clue to it. He cannot see the connection, the shout startles him, and he says, “Yes, Master.”

“See,” said Nansen, “the goose is out!” […]

“Yes, Master” — in that moment Riko was pure consciousness, without any layer. In that moment, Riko was not the body. In that moment, Riko was not the mind. In that moment, Riko was just awareness. In that moment, Riko was not the memory of the past. In that moment, Riko was not the future, the desire. In that moment, he was not in any comparison with anybody. In that moment, he was not a Buddhist or a Mohammedan or a Hindu. In that moment, he was not a Japanese or an Indian.

In that moment, when the Master shouted “Riko!” he was simply awareness, without any content, without any conditioning. In that moment, he was not young, old. In that moment, he was not beautiful, ugly. In that moment, he was not stupid, intelligent. All layers disappeared. In that moment, he was just a flame of awareness.

That is the meaning when the Master says, “See, the goose is out — and I have not broken the bottle, I have not even touched the bottle.” The bottle means the ego, those seven layers. “I have not broken the bottle, it is there, and I have not killed the goose. And the goose is out.” Now, there are three types of religions in the world. One which will destroy the bottle. Then you become very vulnerable, then you become very insecure, then great trembling arises in you, and then there is every possibility you may go mad. That sort of thing happens many times in India. There are methods which can destroy the bottle, easier methods. They destroy the bottle, and the goose is out; but then the goose has no house to abide in, no shelter; then there is every possibility the man may go mad. And many people in India, seeking, searching, working towards the unknown become mad. When the unknown comes into them, they have no protection.

Remember, you need protection even against God because God can be too much too suddenly. Those protections have not to be destroyed; practically, they have to remain there. Just think of a person who has no ego. Now, the house is on fire: he will not run out. For what? “I am not. The fire cannot burn me, because I am not.” Just think of a man who has no ego, and he is standing in the middle of the road, and there comes a bus and the driver honks and honks, and he does not bother. He is the immortal soul; he is not the ego. This state can be dangerous. It happens if you destroy the bottle.

Zen says don’t destroy the bottle. Use it when it is needed. Whenever you feel to have protection, the goose simply goes inside the bottle. Sometimes one needs rest, and sometimes the bottle is also useful. It can be put to a thousand and one uses. The ego can be used if you know that you are not the ego. Then the ego cannot use you, you can use it. And there are methods which will save the bottle and kill the goose — self-destructive methods are there — so one becomes more and more unaware. That is what I mean when I say kill the goose: one becomes more and more unaware. Drugs can do that. Drugs have been used in India for thousands of years. They can kill the goose. The bottle remains protected, but the goose is killed. If you take some foreign chemicals inside your being and your nature is not ready to absorb them, by and by you will kill the goose, your consciousness will be gone, you may fall in a coma.

The first possibility, if the bottle is broken and thrown; you may go mad. The second possibility, if the goose is killed, or almost killed: you will become so unconscious that you will become a zombie. You can find zombies. In many monasteries there are zombies, whose goose is killed, or at least drugged. And there are mad people, maniacs. Zen says avoid both. The bottle has to remain and the goose has to come out. This is a great synthesis.

“Yes, Master,” Said the official with a start.

“See,” Said Nansen, “The goose is out!”

It must have been a moment of great discovery to Riko. He must have seen it, “Yes, it is out.” He is fully aware. The trick worked, the device worked, the shouting and clapping worked. In fact, Riko must have been almost on the verge; otherwise shouting would not do. You can go on shouting. Clapping won’t do. But the man must have been just on the verge of it. Just a small push, and he has jumped the barrier.

Meditate over it. This is the way to attain the first principle: to know that the goose can be out without destroying the bottle, that you can be God without destroying your humanity, that you can be God without destroying your ordinariness.

A disciple of His Divine Grace Prabhupad came to see me. Prabhupad is the founder of the Krishna Consciousness movement. Naturally, to be respectful to me, he also called me His Divine Grace. I said, “Don’t call me that; just call me ‘his Divine Ordinariness’.” The ordinary is the extraordinary. The ordinary has not to be destroyed. Once the ordinary is in the service of the extraordinary it is beautiful, it is tremendously beautiful.

Let me repeat: the trivial is the profound, samsara is nirvana. Whatsoever you are, there is nothing wrong with it. Just something is missing. Nothing wrong with it! Something is simply missing. Just that missing link has to be provided, that plus, and everything that you have becomes divine.

Love has not to be destroyed; only awareness has to be added to it. Relationship has not to be destroyed; only meditation has to be added to it. You need not go from the marketplace; you need not go to any cave and in the Himalayas; only God has to be called there in the marketplace.

The bottle is beautiful, nothing is wrong in it. You just have to learn that you can come out of it whenever you want and you can go into it whenever you want, that it is your pleasure. It is almost like the house. When you feel too cool or cold in the house, freezing cold, you get out under the sky, under the sun, to warm yourself. Then it becomes too warm and you start perspiring; you go into the house. You are free. The same door takes you out, the same door takes you in, and the house is not the enemy.

But if you cannot get out of the house, then something is wrong. There is no need to leave the house, there is no need to drop being a householder. There is only one thing needed: in the house become a sannyasin, in the world remain in such a way that the world is not in you. See, the goose is out. In fact, the goose has always been out, just a recognition is needed.


From The First Principle, Discourse #9

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Seeing Directly What We Are – J. Krishnamurti

One is aware, and naturally so, of the danger of physical insecurity – not having enough money, proper health, clothes and shelter, and so on – but we are hardly aware of our inner psychological structure. One feels that one lacks the finesse, sensitivity and intelligence necessary to deal with the inward problems. 

Why is it that we are not as aware of the psychological dangers as the physical ones? We are well aware of the outward dangers – a precipice, poison, snakes, wild animals, or the destructive nature of war. Why is it that we are not completely aware inwardly of the psychological dangers such as nationalism, conflict within oneself, accepting ideologies, concepts and formulas, the danger of accepting authority of any kind, the danger of the constant battles between people no matter how closely they are related? . . . Either we escape from them, suppress them, try to forget them, or leave it to time to resolve them. We do all this because we do not know what else to do . . . there is never direct contact with the problem. There is never direct communication with the issue. We have to understand ourselves by seeing what we actually are; understanding it . . . through our own eyes, with our own hearts, our own minds. When we do that, all sense of following another, all sense of authority comes to an end. I think it is very important. Then do something directly for its own sake, not because someone tells us. I think this is the beginning of what it means to love. 

– J. Krishnamurti 

From the Brockwood Park talks, 1969; second talk


No Water, No Moon – Osho

Just before Ninakawa passed away the Zen master Ikkyu visited him. “Shall I lead you on?” Ikkyu asked.

Ninakawa replied, “I came here alone, and I go alone. What help could you be to me?”

Ikkyu aswered, “If you think you really come and go, that is your delusion. Let me show you the path in which there is no coming and going.”

With his words, Ikkyu had revealed the path so clearly that Ninakawa smiled and passed away.

Death is the crescendo, the highest peak that life can attain. In the moment of death much is possible. If you have been preparing and preparing, meditating and waiting, then at the moment of death enlightenment is very easily possible – because death and enlightenment are similar. A master, one who is enlightened, can easily make you enlightened at the moment of death. Even before, whenever it happens, you have to be ready to die.

What happens in death? Suddenly you are losing your body, suddenly you are losing your mind. Suddenly you feel you are going away from yourself – all that you believe to be yourself. It is painful, because you feel you are going to be drowned into emptiness. You will be nowhere now, because you were always identified with the body and the mind, and you never knew the beyond; you never knew yourself beyond the body and the mind. You got so fixed and obsessed with the periphery that the center was completely forgotten.

In death you have to encounter this fact: that the body is going, now it cannot be retained any more. The mind is leaving you – now you are no more in control of the mind. The ego is dissolving – you cannot even say ‘I’. You tremble with fear, on the verge of nothingness. You will be no more.

But if you have been preparing, if you have been meditating – and preparation means if you have been making all efforts to use death, to use this abyss of nothingness – rather than being pulled into it you have been getting ready to jump into it, it makes a lot of difference. If you are being pulled into it, grudgingly – you don’t want to go into it and you have been snatched – then it is painful. Much anguish! And the anguish is so intense that you will become unconscious in the moment of death. Then you miss.

But if you are ready to jump there is no anguish. If you accept and welcome it, and there is no complaint – rather, you are happy and celebrating that the moment has come, and now I can jump out of this body which is a limitation, can jump out of this body which is a confinement, can jump out of this ego which has always been a suffering – if you can welcome, then there is no need to become unconscious. If you can become accepting, welcoming – what Buddhists call tathata, to accept it, and not only to accept, because the word accept is not very good, deep down some nonacceptance is hidden in it – no, if you welcome, if it is such a celebration, an ecstasy, if it is a benediction, then you need not become unconscious.

If it is a benediction, you will become perfectly conscious in that moment. Remember these two things: if you reject, if you say no, you will become totally unconscious; if you accept, welcome, and say yes with your full heart, you will become perfectly conscious. Yes to death makes you perfectly conscious; no to death makes you perfectly unconscious – and these are the two ways of dying.

A Buddha dies totally accepting. There is no resistance, no fight between him and death. Death is divine; you die fighting.

If a man has been preparing, getting ready, at the moment of death the master can be miraculously helpful. Just a word at the right moment and the flame inside suddenly explodes, you become enlightened – because the moment is such, so intense, you are so concentrated at one point.

This is happening in this story. Ikkyu is one of the greatest masters, a very rare, revolutionary, nonconformist. Once he stayed in a temple. The night was very cold and there were three wooden Buddhas in the temple, so he burned one Buddha to warm himself. The priest became aware – he was fast asleep, it was in the middle of the night and the night was very cold – he became aware that something was going on, so he looked.

Buddha was burning! – and this man Ikkyu was sitting, happy, warming his hands. The priest became mad; he said, “What are you doing? Are you a madman? – and I thought you to be a Buddhist monk, that’s why I allowed you to stay in the temple. And you have done the most sacrilegious act.”

Ikkyu looked at the priest and said, “But the buddha within me was feeling very cold. So it was a question whether to sacrifice the living Buddha to the wooden one, or to sacrifice the wooden one to the living one. And I decided for life.”

But the priest was so mad with anger, he couldn’t listen to what Ikkyu was saying. He said, “You are a madman. You simply get out of here! You have burned Buddha.”

So Ikkyu started to poke the burned Buddha – ashes were there, the statue was almost completely finished. He started to poke with a stick. The priest asked, “What are you doing?”

He said, “I am trying to find the bones of Buddha.”

So the priest laughed, he said, “You are either a fool or a madman. And you are absolutely mad! You cannot find bones there, because it is just a wooden Buddha.”

Ikkyu laughed, he said, “Then bring the other two. The night is still very cold and the morning is still far away.”

This Ikkyu was a very rare man. He was turned out immediately, out of the temple. In the morning he was sitting just on the side of the street outside the temple – worshipping a milestone, putting flowers, doing his prayers. So the priest said, “You fool! In the night you misbehaved with Buddha. What have you done? You have committed a sin, and now what are you doing with this milestone? This is not a statue.”

Ikkyu said, “When you want to pray, everything is a statue. At that time the buddha within was feeling very cold. At this time the buddha within is feeling very prayerful.”

This man Ikkyu had thousands of disciples all over the country, and he used to wander from one place to another to help disciples. This story is about one of his disciples, Ninakawa. He was just on the verge, almost enlightened. But ’almost enlightened’ means nothing; you can move back, from the last point also you can fall. Unless it has happened, it has not happened. From the very last moment, when only one step remains and you will become an enlightened one, you can come back. This Ninakawa was almost enlightened but still in the grip of the scriptures, because unless you reach to the truth, it is very difficult to get out of the grip of the scriptures.

It is very difficult to get out of the prison of words. It happens only when you are really enlightened. Then you can see that words are just words: nothing is there, they are not substantial, they are made of the stuff dreams are made of. They are just ripples in the mind, nothing else; sounds in the mind. And the meaning? Meaning is given by us; it is not there; no word is meaningful. And any word can become meaningful by common agreement.

So it is just a social phenomenon, not concerned with truth at all. But people live by words: if someone says something against Jesus and you are a Christian you will be ready to kill him, or be ready to be killed – it is a question of life and death. Someone says something against Mohammed, a Mohammedan gets mad. Just a word – ‘Mohammed’ is just a word, ‘Jesus’ is just a word – but people live by words. […]

Have you ever thought, if your scriptures are burned, what will happen to you? If your mottos are burned, what will happen to you? If your words are burned, what will happen to you? You will be in a very sad plight. That’s why, if someone says anything against the Bible, you become mad. It is not because he is saying something against the Bible – he is burning your motto. You depend on the word. And you depend on the word because you don’t know what truth is. If you come to know what truth is you will throw all the words, you will burn all the mottos. […]

This Ninakawa was struggling his whole life, meditating, sitting, using many techniques, trying in every way to become calm and quiet and still; but he was still in the grip of scripture. The day he was dying Ikkyu visited him. That was the moment now to push this man into the infinite abyss. He may miss, because at the time of death, if scripture is there, you will miss.

You need to be totally vacant, you need to be totally empty; only then can you meet death, because death is emptiness. And only the alike can know the alike, the same can understand the same. If you are filled, even with a single word, you will miss, because then the mind is there – and death has no mind, death has no thought; death is simply falling into emptiness.

So Ikkyu came to push this disciple at the last moment. He had been missing his whole life – he should not miss this last moment. And I also tell you: if you miss your whole life, then there is only one possibility and only one hope – at the moment of death. But no need to wait for it, it can happen right now. If it is not happening right now, then go on trying. But get ready for death. If you are ready, I will be there to push you. If you are ready, then it is very easy: just a little jerk, and the mind blows.

Just before Ninakawa passed away the Zen master Ikkyu visited him.

Masters have been visiting always. It may not have actually happened, remember that; it may not have actually happened. It may be, it is possible, that nobody else than Ninakawa saw the master visiting him. It may have actually happened, but that is irrelevant. One thing is certain: that while Ninakawa was dying, just at the last moment the master was there. This dialogue happened with Ninakawa and Ikkyu. There may have been many others there, they may not have heard it at all; they may not have seen Ikkyu coming at all. It was or it was not a physical visit. But it happened, and it did… whatsoever was needed was done.

“Shall I lead you on?” Ikkyu asked. Ninakawa replied . . .

A man of scripture, particularly Buddhist, because in Buddhism the guru is not accepted. Buddha is the greatest guru, but in Buddhism the guru is not accepted. They have a reason for it. Because the human mind is so complex, it creates trouble everywhere: the guru is to liberate you, but you can make a bondage out of him. Hindus have been teaching that without the guru, without the master, there is no liberation. And this is true, absolutely true, but by the time of Buddha it became a bondage.

Without the guru, without the master, there is no liberation. So people started becoming slaves of masters, because without them there is no liberation. Look at the human mind and the stupidity: a master is to liberate, but you can become a slave to the master because only he can liberate; then you can become just docile. Much slavery was created; nobody else on this earth has created such a deep slavery as Hindus. You cannot come across a single revolution in the whole history of Hinduism against the priest. No – the whole thing was so settled and so fixed and systematized, and everybody was aware that if you rebel against the priest there is no liberation – he is the guru, he is the master.

The untouchables – the sudras – have existed in the most miserable condition. They are the greatest of slaves and they have the longest history of slavery, but never have they revolted against it, because it was not possible. The guru, the master, the brahmin – he is the door to the divine. You have missed this life, and if you rebel you miss the other also – so remain a slave.

Then came Buddha, and he said, “No need for the guru” – not because there is no need for the guru: he said no need for the guru, and he meant no need to become a slave – but that was the only way to say it. So Buddha says, “Be a light unto yourself. Nobody is needed to lead you. Nobody is needed to guide you. You are enough unto yourself.”

This is the greatest possibility of being free, of freedom. But you can misuse this also, this is the problem. Then you think that if there is no need for a master, then why listen to the Buddha? If there is no need for the master, then why go to the Buddha? If I am totally independent, then I am Buddha myself. That happened through Buddhism: slavery didn’t happen, but deep egoism happened. But both are the two extremes: either you become an egoist – because no guru, no master, nobody to follow – or you become a slave, because without the guru there is no liberation.

Can’t you be in the middle? Can’t you just stand in the middle without moving to the extreme? If you can be in the middle, the mind disappears.

Ikkyu came, and he said, “Shall I lead you?”

Ikkyu asked the basic Buddhist question, and Ikkyu knows that if he is still burdened with the scripture he will say, “No, who can lead anybody? Nobody is a guru. Every soul is absolutely independent. I am a light unto myself.” If he is burdened with the scripture, this will be the response. If he is not burdened with the scripture, then the response can be any – infinite possibilities open.

Ninakawa replied, “I came here alone . . .” ‘This is what Buddha says “. . . I go alone. What help could you be to me?”

Everybody is born alone, goes alone; and in the middle of these two, coming and going, you may delude yourself that you are with somebody, but you still remain alone. Because if you are in the beginning alone and in the end alone, how in the middle can you be with somebody? The wife, the husband, the friend, the society, are all illusions. You remain alone, aloneness is your nature. You can be deluded, that’s all. You can have dreams, that’s all, but the other remains always the other and there is no meeting point. This is the basic Buddhist teaching to make man free.

That’s why Buddha even denied God, because if there is God how can you be alone? He is always there. Even when you are in your bathroom he is there – because he is omnipotent, omnipresent. You cannot escape him; wherever you go he will be there. He is the cosmic eye, the cosmic spy, following you. Whatsoever you do, he will be looking! It is very difficult to escape God; if he is, then he is everywhere. You cannot hide – this is beautiful if you can understand – and religious people used it to help.

Hindus, Mohammedans, Christians, they have all used the omnipresence of God. It is a great help, because if you can really feel God following you like a shadow everywhere, you will become very, very much alert and aware – because he is there. You are not alone, you cannot relax into sin, you cannot relax into ignorance, sleepiness – he is there. The presence will make you alert.

This is the right use. But otherwise, the presence can become a bondage, a heavy burden, anxiety. […]

This can become a deep anxiety, a neurosis; this can create guilt, and then you have missed. And remember: every key that can open a door can destroy the lock also if you use it wrongly. There is a way, a right way to use a key; only then it opens the lock. If you use it wrongly, the lock may be destroyed. And as the mind is, it always uses keys in a wrong way. Then somebody is needed who must say to you, “Throw this key, because this key is now useless. This is only destroying the lock, not helping you in any way.”

Buddha said no guru is needed – because in his time the guru meant the brahmin. Krishnamurti is saying the same thing: no guru is needed. But there is another possibility – it may give you freedom. If it gives you freedom it is perfectly okay. But it may give you egoism and that’s the problem, there is the rub. If it gives you egoism, you may not become a slave to somebody else, but you have become a slave to your own ego. And remember, nobody can be such a dangerous master as your ego can be. Nobody can make you so blind as your ego can make you. Nobody can lead you to such hells as your ego can lead you.

Ikkyu just wanted to know whether this man is still clinging to the scriptures, or he has come to understand Buddha. Understanding is different, clinging is different. Clinging is to the dead letter. If he has understood, then Buddha is the greatest master. If he has not understood, then he will not allow; even at the point of death, he will cling to the scriptures.

Ikkyu was standing there, and was asking, “Can I lead you? Shall I lead you on? . . . Because the path is unknown. You have never been through it; I have been along it. I know how to die; I know how to celebrate death. I know how to lose yourself into death, and then you never lose; then the real self is born for the first time. I know the secret of dying and rebirth. Can I lead you on?”

Ninakawa replied – he refused – he said: “I came here alone, and I go alone. What help could you be to me?”

And he was in need of help. If he was not in need of help, he would have simply laughed, smiled; he would have said, “Thank you.” There was no need to use these words from the scriptures. Why do you use scriptures? They are rationalizations. Whenever you are uncertain you use the scripture, because the scripture is very certain. Whenever you are in doubt, you use Buddha, Krishna, Christ, because they can hide your hesitation, they can hide your reality, they can give you a false confidence.

Whenever you are using others’ words you are hiding your ignorance. This man was not saying, “I came here alone” – this was not his experience. He was not saying “… And I go alone.” He was repeating words, and you cannot deceive a master with words.

Ikkyu answered, “If you think you really come and go . . .”

These are the most beautiful words ever uttered – the essence of all the Upanishads, the essence of all Buddhas and Mahaviras, just in one sentence.

“If you think you really come and go, that is your delusion. Let me show you the path on which there is no coming and no going.”

This is really very difficult and subtle.

Says Ikkyu, “If you think you really come and go, then the ego is there. Who comes? Who goes? If you think you come and go, you don’t know; then you are simply repeating Buddha’s words” – there is the catch.

If you have come to know that “I come alone, and I go alone,” then there is no coming and no going, because the soul is never born, never dies. Life is an eternal continuum. It continues. It never comes, never goes. This body may have been born, this body may die – but that life, the energy, the self, the soul, or whatsoever you call the consciousness that exists in this body, has never been born and will not die. That consciousness is continuous. There has never been any break in it.

If you really know, then you know that there is no coming, no going. Who comes? Who goes? If you don’t understand, if you have not realized this, then you will say, “I come alone.” But then this ‘I’ is the ego; then this ’I’ is not the self. When you say, “I go alone,” the emphasis is on ‘I’ – and the ‘I’ is the bondage. If there is no ‘I’, suddenly you will see that you have never been born and are never going to die; then there is no beginning and no end.

Says Jesus . . . somebody asked Jesus, “Are you the Messiah we have been waiting for? Who are you? Tell us about you.”

Jesus said, “Before Abraham was, I am.”

Abraham must have been thousands of years before, and Jesus says, “Before Abraham was, I am.” The sentence is really very absurd, logically absurd, grammatically wrong: “Before Abraham was, I am.” Abraham is in the past; Jesus says, “Before he was…” and Abraham is the first prophet. There is every possibility that Abraham is just a changed name of Ram, because in old Hebrew it is not Abraham, it is Abram. And Ab simply means respect, just like Shree Ram; it is just to pay respect.

There is every possibility that Abraham is no one else than Ram.

Says Jesus, “Before Abraham was, I am.” For Abraham he uses the past tense: he has been and is no more; the manifestation was there and now is no more. But “I am,” because “I am always: I was, I am here, I will be.”

The innermost consciousness knows no birth, no death; knows no past, no present, no future; knows no time. It is eternal, and eternity is not part of time.

Said Ikkyu, “If you think you really come and go – if you think that there is a coming and going – You are in delusion. Let me show you the path on which there is no coming and going.”

What have buddhas been doing? They have simply been showing you that you are perfect – as you are. No change is needed. You have not to go anywhere, you have not to move a single inch. As you are, you are in your perfect glory, here and now. There is no coming and no going. Just become aware of the phenomenon that you are. Just become aware who you are! Just be alert! And then nothing is to be achieved, no effort is to be made, because from the very beginning, before Abraham was, you are. You have seen the creation of the world, you will see the end of the world, but there is no beginning to you and no end to you.

You are the witness, and the witness cannot have any beginning and cannot have any end. If you had been alert, you would have seen your own birth. If you can die consciously, you will see that death is happening in the body and you are just an onlooker. So the body dies, and you are just the witness. And if you can be a witness in the death, then in the next life, in the birth, you will be a witness. You will see that the mind is choosing a womb: hovering all around the earth, finding a woman, a couple, making love – you will see it.

Just as if you are hungry: you go to the market, and you can be a witness that your eyes, your mind is looking at the hotels, restaurants, to find the right place where you can have your food. You are hungry, but if you get too identified with the hunger then you cannot be a witness. Otherwise, hunger is there, but you are not the hunger. How can you be the hunger? – otherwise who will know that you are hungry?

Hunger, to be known, needs someone else beyond the hunger who can look and see, who can become alert. If you can become alert in hunger, then you can see how your mind is searching for a right place to have your food. The same happens after death: your mind is in search of a right womb. You choose, you see what is happening.

If you are in search of a particular womb, if you are a very good soul or a very bad soul, then you may take many years to find a right womb – very difficult. If you are just an ordinary person, just normal, nothing special good or bad, neither a Hitler nor a Gandhi, then you can be born immediately; there is no need, because everywhere ordinary, normal, standard wombs are available. Then, this moment you die and the next moment you are born – not even a single moment is lost. […]

If you die consciously and are born consciously you will know that there is no birth and no death, only a body has been chosen. You remain the same, only the house changes. If you change your old clothes, do you say this is a new birth, I am born? No, because you have only changed the clothes; you remain the same.

This is how one who becomes alert comes to know that all changes are just changes of dresses and houses and places, situations, circumstances, but you remain the same; the center never changes, it is eternal.

Says Ikkyu, “If you think you really come and go that is your delusion. Let me show you the path on which there is no coming and going.”

What is that path? Is there really a path? Because we have to use language, that’s why he says ‘path’. Otherwise, there is no path, because a path always leads somewhere. No path can lead to you because you are already there. If you want to come to me there is a path, has to be. If you come to somebody you have to follow a path, go through a passage, a bridge, something or other – because you are moving outward. But if you want to go inward there is no path. You are already there. A sudden jerk is needed and you simply feel that you are there.

It is just like when you dream in the night: you fall into sleep in Poona, and in the dream, you are back at your London home, or in New York, or in Calcutta, or in Tokyo, and in the dream, you completely forget that you are in Poona. Then what is needed? Just a jerk. Somebody comes and wakes you up. Will you wake up in London, Tokyo, New York, or in Poona? It would have been very difficult, it will create a very absurd world, if you are dreaming of New York and suddenly somebody wakes you and you wake up in New York! Then this world would have been a nightmare. But you wake up in Poona; the dream disappears.

Buddhas have been teaching this: that there is no need to go anywhere, because you are already there where you want to go; but you are in a dream. Only in a dream have you moved from the center – you cannot move from there. You are there. For millions of lives, you may have been dreaming, but you have not moved from the center where you are. Nobody can move. Just a jerk, just somebody to shock you . . . you become alert and suddenly the dream disappears. The dreamland and New York and London, they disappear, and you are here and now.

This jerk, this shock can be given very easily at the moment of death – because the whole body-mind is going through a great change. Everything is in chaos. In a chaos you can be made alert more easily because everything is uncomfortable. When everything is comfortable it is difficult to bring a man out of the dream – nobody really wants to come out of a comfortable dream. Only when the dream becomes a nightmare, then you scream. […]

Dreams are effective, they go deep, because in an unconscious mind the distinction is really very vague; what is dream and what is real is very vague. They are mixed, the boundaries are not so clear-cut, the boundaries are blurred.

Have you seen a child waking, and weeping because he has lost a toy he saw in the dream? “I am looking around for the toy – where has the toy disappeared to?”

But this child never dies in you. It dies only when you make much effort to become alert; only then the dream and the reality become clear-cut distinctions. And once the vagueness is lost, once the boundaries are not blurred, once you become aware what is dream, what is reality, the dream stops – because then the dream cannot continue. If you have become aware the dream cannot continue. Even in a dream, if you become aware that this is a dream, the dream will stop immediately.

So you never become aware in a dream that this is a dream, you always feel this is real. For anything to continue, your feeling is needed that this is real. You give reality through the feeling. If you withdraw the feeling, the dream disappears and only the reality remains.

It is a dream that you are in this world, and it is the reality that you exist in the divine. It is a dream that you are in the market; it is the reality that you have never moved from the very center of existence, from God. It is a dream you have moved in the market – and a dream can continue, there is no time limit. If you think you are the body, this is a dream – you have never been a body. If you think you are born and you die, this is a dream – you have never been born and you can never die; that is impossible.

Said Ikkyu, “This is your delusion if you say, ‘I come and I go.’ There is no one to come and no one to go. And there is no place to come to and no place to go to. Let me show you the pathless path. Because then there can be no path – because if there is no one to come and no one to go, no place to come to and no place to go to, then how can the path exist? So let me show you the pathless path on which there is no coming and no going.”

With his words, Ikkyu had revealed the path so clearly that Ninakawa smiled and passed away.

It happened! You have heard the words – but you are not Ninakawa, you are not that ready, you are not on your deathbed – that’s the problem. You are still hoping for something in life, your dream still has much meaning for you, you have investments in your dream. You may have a desire to come out of the dream, but this desire is only half-hearted. The other part goes on saying, “Dream it a little more, it is so beautiful.” […]

You may be having nightmares; in those moments you feel, “How to drop out of the dream?” – but you have beautiful dreams also; not only hellish dreams, you have heavenly dreams. And that’s the problem: unless you become aware that even a heavenly dream is a dream and useless, you are not on the deathbed. Your desire continues, you go on watering the world of dreams, feeding it, helping it to grow.

Ninakawa was on his deathbed, he was dying, there was no future left. He was in a chaos. The whole system, the whole adjustment of body, mind and soul was getting looser and looser. Things were falling apart; he was not together. The nightmare was intense, because it is most intense in death. He was simply miserable in that moment: death and no future.

If there is no future you cannot dream, because dreams need space, time to move. That’s why death looks so dangerous, because it allows no time to think. You cannot hope, because there is no tomorrow. Death does not kill you, it simply kills the tomorrow, and tomorrow has been your very existence. You have never lived today; you have been always postponing for tomorrow. And death kills the tomorrow, it simply burns your calendar – suddenly the clock stops, time doesn’t move.

Without time what can you do? How can the mind think, desire, dream? Death closes the door – that is the fear.

Why does death make you so afraid and trembling and scared? Because there seems to be no beyond, no possibility to escape from it. You cannot do anything because you cannot think, and you know only one thing: thinking, nothing else. Your whole life has been a thinking. Now, death allows no thinking. Only a man who has been meditating and has realized no-thinking before death will not be afraid – because he knows that thinking is not life.

And he knows a different plenum of existence. He knows the depth, not the length of existence. He is not moving from this moment to that, he is not moving from today to tomorrow. He is moving in this moment, deeper and deeper and deeper; in today, deeper and deeper and deeper. He is moving here and now, in the depth.

You touch this moment, and you move to another moment; you have a horizontal movement: from A to B, from B to C, from C to D. And a man who meditates goes on moving from A1 to A2 to A3 – in the depth – not to B. He has no tomorrow. This here and now is the only existence, then how can there be death for him? This moment you are alive; only in the next moment can you die. This moment no one has ever died. This moment you are alive, and this man who meditates moves into this moment – how can he die?

Death will happen on the periphery; he will come to know about it. It will be just as you come to know about a neighbor who is dead: he will come to know about it, that the body is dead – this will be news. He may even feel sorry for the body, but he is not dying.

Ninakawa was a meditator just on the verge of enlightenment, still clinging. You can take a jump into the abyss, but still you can cling to a creeper – and you can go on clinging, afraid. You are almost in the abyss, sooner or later you will fall, but still for a moment more the mind says, “Cling!” He was clinging to the scriptures, to the buddhas, to the words, the doctrines. He was still repeating knowledge. Just a creeper – sooner or later he will have to leave this, because when life leaves you, how can words be retained? They will leave you.

With this, Ikkyu’s revelation, he understood, he left the clinging. He smiled and passed away.

You never smile. Either you weep or you laugh, but you never smile. A smile is just in the middle, it is difficult for you. Either you weep or you laugh – they are the possibilities, the two extremes. Try to find out what this phenomenon of a smile is.

Only a buddha smiles, because it is just in the middle. A smile has both a sadness in it, the sadness of the tears, and the happiness of laughter. A smile has both. Smiling is never simple laughter: it has the expansion of laughter and the depth of sadness – it is both. Look at Buddha, meditate on him, and you will see in his face both a sadness and a happiness; a blissful flowing of his being and still a deep sadness.

With these two chemicals, so to say, a smile is created. When you feel sad for everybody, when you feel sad for the whole existence because they are unnecessarily suffering…. You cannot imagine the sadness of a buddha, it is difficult for you. You only think that a buddha is happy. He is happy as far as he himself is concerned, but for you? You cannot conceive his difficulty – because he sees you, and you are unnecessarily suffering, and nothing can be done, you cannot be helped. A disease that is not there – and incurable! And he knows that just by the corner, just a turn of your being, and everything will be solved. But you will not take that turn. You will jump and you will do many things, but you will always miss that turn. You will grope in the dark, but somehow, miraculously, you always miss the door. You know how to miss the door; you are perfect in that: how to miss the door and always go on groping.

A buddha is in difficulty because he has realized something which is there with you already. The same blissful existence, the same beauty, the same ecstasy that he has, you have. And you go on crying, and you go on beating your chest, and you are in such a suffering – and nothing can be done. A sadness…

It is said about Buddha that when he reached the door – the final door beyond which there is no door, and you cannot come back; that is the ultimate – when he reached the door of nirvana, the door was opened for him and there was welcome. Because once in millions of years somebody reaches to the ultimate. But he turned his back towards the door and looked at the world – and they say he is still standing there; he has not entered.

The doorkeeper asked, “What are you doing? You have been endeavoring for this for many, many lives. Now the door is open, come in.”

And Buddha said, “Unless everybody who is suffering out there enters, I cannot enter. I will be the last to enter.” This is the sadness.

The story is really beautiful. Nobody can stand at that ultimate door, that’s true; there is no door like that and no doorkeeper. You fall, and there is no way to stop yourself. The story is beautiful; that shows in a symbolic way the consciousness of a buddha – the trouble, his anguish, his suffering. It is not his suffering now; it is the suffering of others that makes him sad.

It is as if you have awakened but everybody else is fast asleep, and they are dreaming and dreaming nightmares – screaming, jumping, crying, weeping, and you know that these are just nightmares, but these people are so drunk and so fast asleep, you cannot help. If you try to wake them up they become angry. They say, “Why are you disturbing our sleep? Who are you?” You cannot wake them, and you have to see their suffering, and suffer it.

Buddha is sad – for you. Buddha laughs deeply, his whole being is filled with laughter – just like a tree has come to flower, everything has become a dance. And these both meet in him: the laughter that bubbles and goes on coming out – and still he cannot laugh because of you – and the sadness that you create. They both meet and the meeting creates a smile. A smile is both laughter and tears.

You cannot smile – you can laugh, you can weep. When you weep, how can you laugh? Because in weeping it is always for yourself; it is a single element. When you laugh, you laugh; how can you weep? – because laughing is for yourself. In Buddha, the ego has disappeared, now he is no more, the meeting has happened with the all. Two elements meet: his consciousness which has become perfect, and all around millions of consciousnesses which are perfect, suffering – unnecessarily suffering, suffering without any cause – these two meet, and a sad and yet happy smile comes to his face.

He cannot weep because what you are doing is so foolish. He cannot laugh because that will be too hard on you. At the most he can smile. This happened, so a smile has become a symbol of one who has become enlightened.

With his words, Ikkyu had revealed the path so clearly that Ninakawa smiled and passed away.

Then it was not a death, but just a passing – passing to another world, a passing to another birth; then nobody was dying. And if you can die with a smile, you know the art of dying, and the whole of religion consists in the art of dying, nothing else than that.

Now I will repeat the first story we started, so that you don’t forget it: forgetfulness is a trick.

These ten days we have been talking about No Water, No Moon. It will remain just a talk – words and words and words – if you are not ready to die. Be on your deathbed! Be a Ninakawa! Then these words are so clear, as Ikkyu’s never were. I tell you: these words are as clear as Ikkyu’s never were. You can also smile and pass away – remember:

The nun Chiyono studied for years but was unable to find enlightenment. One night, she was carrying an old pail filled with water. As she was walking along, she was watching the full moon reflected in the pail of water. Suddenly, the bamboo strips that held the pail together broke, and the pail fell apart. The water rushed out, the moon’s reflection disappeared – and Chiyono became enlightened. Afterwards, she wrote this poem:

This way and that way,
I tried to keep the pail together,
Hoping the weak bamboo
Would never break.

Suddenly the bottom fell out.
No more water;
No more reflection of the full moon
In the water–
Emptiness in my hand.

Go with emptiness in your hand, because that’s all . . . that’s all I can offer to you, and nothing is greater than that. This is my gift: go with emptiness in your hand. If you can carry emptiness in your hand, then everything becomes possible. Don’t carry possessions, don’t carry knowledge, don’t carry anything that fills the pot and becomes the water, because then you will be seeing only the reflection. In wealth, in possessions, in houses, in cars, in prestige, you will see only the reflection of the full moon. And the full moon is there waiting for you.

Let the bottom drop! Don’t try this way and that way to protect the old pail. It is not worth it. Don’t protect yourself, it is not worth it. Let the pail break down, let the water flow, let the moon in the water disappear, because only then will you be able to raise your eyes towards the real moon. It is always there in the sky – but emptiness in the hand is needed. Remain more and more empty, think yourself more and more empty, behave more and more as if you are empty. By and by, by and by, you will have the taste of it. And once the taste comes, it is so beautiful.

Once you know the taste of emptiness, you have known the very meaning of life. Carry emptiness, drop the pail of water which is your ego, your mind and your thoughts, and remember: no water, no moon – emptiness in the hand.


From No Water, No Moon, Discourse #10

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Dropping the Ego Now – Osho

You said the ego can be dropped this very moment. Can the ego also be dropped progressively?

The dropping always happens in the moment and always in this moment. There is no progressive, gradual process for it. There cannot be. The happening is instantaneous. You can’t get ready for it, you can’t prepare for it, because whatsoever you do – and I say whatsoever – will strengthen the ego. Any gradual process will be an effort, something done on your part. So you will be strengthened more and more through it. You will become stronger. Everything gradual helps the ego. Only something absolutely non-gradual, something like a jump, not like a process, something discontinuous with the past, not in continuity with it – only then the ego drops.

The problem arises because we cannot understand what this ego is. The ego is the past, the continuity, all that you have done, all that you have accumulated, all the karmas, all the conditionings, all the desires, all the dreams of the past. That whole past is the ego. And if you think in terms of gradual process, you bring the past in. The dropping is non-gradual, sudden. It is a discontinuity – the past is no more, the future is no more. You are left alone here and now. Then the ego cannot exist.

The ego can exist only through the memory: who you are, from where you come, to whom you belong, the country, the race, the religion, the family, the tradition, and all the hurts, wounds, pleasures – all that has happened in the past. All that has happened is the ego. And you are that to whom all this has happened. This distinction has to be understood: you are that to whom all has happened, and the ego is that which has happened. The ego is around you. You are in the center, egoless.

A child is born absolutely fresh and young – no past, no ego. That’s why children are so beautiful. They don’t have any past. They are young and fresh. They cannot say I, because from where will they bring the I? The I has to develop gradually. They will get educated, they will get awards, punishments, they will be appreciated, condemned – then the I will gather.

A child is beautiful because the ego is not there. An old man becomes ugly, not because of old age, but because of too much past, too much of the ego. An old man can also become again beautiful, even more beautiful than a child, if he can drop the ego. Then there is a second childhood, then a rebirth.

This is the meaning of the resurrection of Jesus. It is not an historical fact; it is a parable. Jesus is crucified and then he resurrects. The man who was crucified is no more; that was the son of the carpenter, Jesus. Now Jesus is dead, crucified. A new entity arises out of that. Out of this death a new life is born. This is Christ – not the son of a particular carpenter in Bethlehem, not a Jew, not even a man. This is Christ, something new, egoless.

And the same will happen to you whenever your ego is on the cross. Whenever your ego is crucified, there is a resurrection, a rebirth. You are born again. And this childhood is eternal, because this is a rebirth of the spirit, not of the body. Now you will never become old. Always and always, you will be fresh and young – as fresh as the dewdrop in the morning, as fresh as the first star in the night. You will always remain fresh, young, a child, innocent – because this is a resurrection of the spirit. This always happens in a moment.

Ego is time – the more time, the more ego. Ego needs time. If you penetrate deeply, you may even be able to conceive that time exists only because of the ego. Time is not part of the physical world around you, it is part of the psychic world within you, the mind-world. Time exists just as a space for the ego to evolve and to grow. Room is needed; time gives the room.

If it is said to you that this is the last moment of your life, next moment you are going to be shot dead, suddenly time disappears. You feel very uneasy. You are still alive, but suddenly you feel as if you are dying. And you can’t think what to do. Even to think becomes difficult, because even for thinking, time is needed, future is needed. There is no tomorrow, then where to think, how to desire, how to hope? There is no time. Time is finished.

The greatest agony that can happen to a man happens when his death is fixed and he cannot avoid it; it is certain. A person who is sentenced, imprisoned, waiting for his death – he cannot do anything about it, death is fixed, after a certain period he will die, beyond that time, there is no tomorrow for him – now he cannot desire, he cannot think, he cannot project, he cannot even dream. The barrier is always there. Then much agony follows. That agony is for the ego, because ego cannot exist without time. Ego breathes in time. Time is breath for the ego. The more time, the more possibility for the ego.

In the East much has been worked out, much has been done to understand the ego, much probing has been done. And one of the findings is that unless time drops from you, ego will not drop. If tomorrow exists, the ego will exist. If there is no tomorrow, how can you pull on the ego? It will be just like pulling a boat without the river. That will become a burden. A river is needed, then the boat can function.

The river of time is needed for the ego. That’s why the ego always thinks in terms of gradual, in terms of degrees. The ego says: Okay, enlightenment is possible – but time is needed, because you will have to work for it, prepare, get ready. And this is a very logical thing! For everything time is needed. If you sow a seed, time is needed for the tree to grow. If a child is to be born, if a child is to be created, time is needed. The womb will need time. The child will have to grow. Everything grows around you. For growth, time is needed. So it seems logical that spiritual growth will also need time.

But this is the point to be understood: spiritual growth is not really a growth like a seed. The seed has to grow to become a tree. Between the seed and the tree there is a gap. That gap has to be traveled, there is distance. You don’t grow like a seed. You are already the growth. It is just a revelation. There is no distance between you as you are, and you as you will be. There is no distance! The ideal, the perfect, is already there.

So it is not really a question of growth, but just a question of unveiling. It is a discovery. Something is hidden – you pull away the screen, and it is there. It is just as if you are sitting with closed eyes, the sun is there on the horizon, but you are in darkness. Suddenly you open the eyes, and it is day, it is light.

The spiritual growth is not really a growth. The word is erroneous. Spiritual growth is a revelation. Something that was hidden becomes unhidden. Something that was already there, you realize it, that it is there. Something that you had never missed, simply forgotten, you remember it. That’s why mystics go on using the word remembrance. They say the divine is not an achievement, it is simply a remembrance. Something you have forgotten, you remember.

Really, no time is needed. But the mind says, the ego says, for everything time is needed, for everything to grow time is needed. And if you become a victim of this logical thought, then you will never achieve it. Then you will go on postponing. You will say tomorrow and tomorrow and tomorrow. And it will never come because tomorrow never comes.

If you can understand what I am saying that the ego can be dropped this very moment, and if it is true, then the question arises: Why is it not dropping? Why can’t you drop it? If there is no question of gradual growth, then why are you not dropping it? Because you don’t want to drop it. This will shock you, because you go on thinking that you want to drop it. Reconsider it, think again. You don’t want to drop it, hence it continues. It is not a question of time. Because you don’t want to drop it, nothing can be done!

Mysterious are the ways of the mind. You think that you want to drop it, and deep down you know you don’t want to drop it. You may want to polish it a little more, you may want it to be more refined, but you don’t really want to drop it. If you want to drop it there is no one who is preventing. No barrier exists. Just for the wanting it can be dropped. But if you don’t want to drop it nothing can be done. Even a thousand Buddhas working on you will fail, because nothing can be done from the outside.

Have you really thought about it, have you ever meditated on it, whether you want to drop it? Do you really want to become a non-being, a nothing? Even in your religious projections you want to be something, you want to achieve something, reach somewhere, be something. Even when you think of being humble, your humility, your humbleness, is just a secret hiding-place for the ego and nothing else.

Look at so-called humble people. They say they are humble and they will try to prove that they are the most humble in their town, in their city, in their locality – the most humble. And if you argue and if you say: No, somebody else is more humble than you, they will feel hurt. Who is feeling hurt?

I was just reading about one Christian saint. He says every day to his god in his prayer: I am the most wicked person on this earth, the greatest sinner. Apparently, he is a very humble man, but he is not. He says the greatest sinner on the earth, and if even God is going to dispute it, he will argue. The interest, the deep interest, is in being the greatest, not in being the sinner. You can be a sinner if you are allowed to be the greatest sinner. You can enjoy it. Greatest sinner – then you become a peak. Virtue or sin is immaterial. You must be someone. Whatsoever the reason for it, your ego must be at the top.

George Bernard Shaw is reported to have said, “I would rather be first in hell than second in heaven. Hell is not a bad place if you are the first and foremost. Even heaven will look dull if you are just standing somewhere in a queue, a nobody.” And Bernard Shaw is right. This is how the human mind functions.

Nobody wants to drop the ego. Otherwise, there is no problem – you can simply drop it right now. And if you feel that time is needed, then time is needed only for your understanding that you are clinging to it. And the moment you can understand that it is your clinging, the thing will happen.

You may take many lives to understand this simple fact. You have already taken many lives, and you have not yet understood. This looks very weird. There is something which is a burden to you, which gives you hell, a continuous hell, but still you cling to it. There must be some deep reason for it, a very deep-rooted cause. I would like to talk about it a little. You may become aware.

The way the human mind is it will always choose occupation rather than being unoccupied. Even if the occupation is painful, even if it is a suffering, the mind will choose to be occupied rather than to be unoccupied – because unoccupied you start feeling that you are dissolving.

Psychologists say that when people retire from their work, their job, their service or business, they die soon. Their life is reduced immediately by almost ten years. Before their death they start dying. There is no more occupation, they are unoccupied. When you are unoccupied you start feeling meaningless, futile. You start feeling that you are not needed, that without you the world can go on easily. When you are occupied, you feel that the world cannot continue without you, that you are a very essential part of it, very significant – without you everything will stop.

If you are unoccupied, suddenly you become aware that without you the world goes on beautifully. Nothing is changing. You have been discarded. You are thrown on the junk pile. You are not needed. The moment you feel you are not needed; the ego becomes uneasy – because it exists only when you are needed. So, all around, the ego goes on forcing this attitude on everybody: You are a must, you are needed, without you nothing can happen, without you the world will dissolve.

Unoccupied, you come to realize that the game continues. You are not an essential part. You can be discarded easily. Nobody will bother about you. Nobody will think about you. Rather, they may even feel relieved. That shatters the ego. So people want occupation, something or other, but they have to remain occupied. They must continue the illusion that they are needed.

Meditation is an unoccupied state of mind. It is a deep retirement. It is not just a superficial retirement like going to the Himalayas. That may not be a retirement at all, because, again, you can become occupied in the Himalayas. You can create fantasies there that you are saving the world. Sitting in the Himalayas meditating, you are saving the world from a third war; or because you are creating such vibrations, the world is reaching towards a utopia, a peaceful state of society. And you can enjoy this occupation there. Nobody is going to argue because you are alone. Nobody is going to dispute the fact that you are in illusion or a hallucinatory state. You can get really involved with it. The ego will assert itself again in a subtle new way.

Meditation is not a superficial retirement. It is a deep, intimate, real retirement, a withdrawal – a withdrawal from occupation. It is not that you will not be occupied, you can continue whatsoever you are doing, but you withdraw yourself and your investment in occupation. Now you start feeling that this constant hankering after being needed is foolish, stupid. The world can continue quite well without you. And there is no depression in it. It is good. So far, so good . . . the world can continue without you. This can become a freedom if you understand. If you don’t understand, then you feel you are being shattered.

So people continue to be occupied, and the ego gives them the greatest occupation possible. Twenty-four hours, the ego gives them occupation. They are thinking how to become a member of parliament. They are thinking – how to become a deputy minister and a minister and a prime minister, and how to become a president. The ego goes on and on and on. It gives you a constant occupation – how to achieve more riches, how to create a kingdom. The ego gives you dreams, continuous inner occupation. And you feel much is going on. Unoccupied, suddenly you become aware of inner emptiness. These dreams fill the inner emptiness.

Now psychologists say that a man can live without food for at least ninety days, but he cannot live without dreaming for ninety days. He will go mad. If dreaming is not allowed within three weeks you will go mad. Without food, three weeks will not harm you – it may even be good for your health. Three weeks without food, a good fast, will rejuvenate your whole system, you will be more alive and younger. But three weeks of non-dreaming . . . you will go mad.

Dreaming must fulfill some deep-rooted need. The need is that it gives you occupation; without real occupation it gives you occupation. You can sit and dream and do whatsoever you like, and the whole world moves according to you – in your dreams at least. Nobody creates a problem. You can kill anybody, you can murder. You can change as you like. You are the master there.

The ego feels most vital while dreaming, because there is nobody who can antagonize you, who can say: No, this is wrong. You are whole and sole. Whatsoever you want, you create. Whatsoever you don’t want, you destroy. You are absolutely powerful. You are omnipotent in your dreams.

Dreams stop only when ego drops. So this is the sign, really; in old yoga scriptures, this is the sign of a man who has become enlightened: he cannot dream. Dreaming stops because there is no need. It was an ego-need. You want to be occupied. That’s why you cannot drop the ego.

Unless you are ready to be empty, unoccupied, unless you are ready to be nobody, unless you are ready to enjoy and celebrate life even if you are not needed, ego cannot be dropped. You have a need to be needed. Somebody must need you – then you feel good. If more and more people need you, you feel better and better. That’s why leadership is so much enjoyed, because so many people need you. A leader can become very humble. There is no need to assert his ego. His ego is already so deeply fulfilled because so many people need him, so many people depend on him. He has become the life of so many people, so he can be humble, he can afford to be humble.

You must remember this fact that people who assert their egos too much are always people who cannot influence others. Then they become assertive because that is their only way to say: I am somebody. If they can influence people, if they can persuade, they will never be assertive. They will be very humble – apparently, at least. They will not look egoistic, because, in a very subtle way, so many people depend on them – they have become significant, their life appears meaningful to them. If your ego is your meaning, if your ego is your significance, how can you drop it?

Listening to me, you start thinking to drop it. But just by thinking you cannot drop the ego. You have to come to understand the roots – where it is, where it exists, why it exists. These are the unconscious forces working within you without your knowledge. They have to be made conscious. You have to bring all the roots of your ego out of the soil and earth so you can look and see.

If you can remain unoccupied, if you can remain satisfied without being needed, the ego can drop this very moment. But these ifs are big. Meditation will prepare you for these big ifs. The happening will happen in a moment, but the understanding will take time. It is just like when you heat water. It becomes hotter and hotter and hotter; then, at a particular degree, at one hundred degrees, it starts evaporating. Evaporation happens in a single moment. It is not gradual, it is sudden. From water to vapor there is a jump. Suddenly the water disappears, but time is involved because the water has to be heated up to boiling-point. Evaporation happens suddenly, but heating takes time. Understanding is just like heating. It takes time. Dropping of the ego happens like evaporation. It happens suddenly.

So don’t try to drop the ego. Rather, try to deepen your understanding. Don’t try to make water change into vapor. Heat it. The second thing will follow automatically, it will happen.

Grow in understanding. Make it more intense, more focused. Bring all your energy to understand the phenomenon of your being, your ego, your mind, your unconscious. Become more and more alert. And whatsoever happens, make it a point to try to understand it also. Somebody insults you and you feel anger. Don’t miss this opportunity; try to understand why, why this anger. And don’t make it a philosophical thing. Don’t go to the library to consult about anger. Anger is happening to you – it is an experience, a live experience. Focus your whole attention on it and try to understand why it is happening to you. It is not a philosophical problem. No Freud is to be consulted about it. There is no need! It is just foolish to consult somebody else while anger is happening to you. You can touch it. You can taste it. You will be burned by it.

Try to understand why it is happening, from where it is coming, where the roots are, how it happens, how it functions, how it overpowers you, how in anger you become mad. Anger has happened before, it is happening now, but now add a new element to it, the element of understanding – and then the quality will change. Then, by and by, you will see that the more you understand anger, the less it happens. And when you understand it perfectly, it disappears. Understanding is like heat. When the heat comes to a particular point – one hundred degrees – the water disappears. Sex is there – try to understand it. The more there is understanding, the less you will be sexual. And a moment will come when understanding is perfect – and sex disappears.

This is my criterion: whatsoever the phenomenon of inner energy, if it disappears through understanding, it is sin; if through understanding it deepens, it is virtue. The more you understand, the wrong will disappear and the right will become more rooted. Sex will disappear and love will deepen. Anger will disappear and compassion will deepen. Greed will disappear, sharing will deepen.

So whatsoever disappears through understanding is wrong; whatsoever becomes more rooted is right. And this is how I define good and evil, virtue and sin – punya and paap. A holy man is a man of understanding, nothing else. A sinner is a man of no understanding, that’s all. Between a holy man and a sinner the distinction is not of sin and holiness, it is of understanding.

Understanding works as a heating process. A moment comes, a right moment, when the heating has come to the boiling-point. Suddenly the ego drops. You cannot drop it directly – you can prepare the situation in which it happens. That situation will take time.

Two schools have always existed. One school is of sudden enlightenment which says enlightenment happens suddenly, it is non-temporal. Another school, just contradicting the first, is of gradual enlightenment; it says enlightenment comes gradually; nothing happens suddenly. And both are right, because both have chosen one part of the phenomenon.

The gradual school has chosen the first part, the understanding part. They say it has to be through time, understanding will come through time. And they are right! They say you need not worry about the sudden. You simply follow the process, and if the water is heated rightly it will evaporate. You need not bother about evaporation. You simply leave it completely out of your mind. You simply heat the water.

The other school, quite the opposite, which says enlightenment is sudden, has taken the end part. It says the first thing is not very essential: the real thing is that that explosion happens in a no-time gap. The first thing is just the periphery. The real, the second thing, is the center.

But I tell you both are right. Enlightenment happens suddenly. It has always happened suddenly. But understanding takes time. Both are right and both can be interpreted wrongly also. You can play tricks with yourself. You can deceive yourself. If you don’t want to do anything, it is beautiful to believe in sudden enlightenment. Then you say: “There is no need to do anything. If it happens suddenly, it will happen suddenly. What can I do? I can simply wait.” That may be a self-deception. Because of this, in Japan particularly, religion simply disappeared.

Japan has a long tradition of sudden enlightenment. Zen says enlightenment is sudden. Because of this, the whole country became irreligious. By and by, people came to believe that sudden enlightenment is the only possibility: Nothing can be done about it – whenever it is going to happen, it will happen. If it is going to happen, it will happen. If it is not going to happen, it will not happen. And we cannot do anything, so why bother?

In the East, Japan is the most materialistic country. In the East, Japan exists as a part of the West. This is strange, because Japan has one of the most beautiful traditions of dhyan, chan – Zen. Why did it disappear? It disappeared because of this concept of sudden enlightenment. People started deceiving themselves. In India, another phenomenon has happened . . . and that’s why I go on saying again and again that the human mind is so deceptive and cunning. You have to be constantly alert, otherwise you will be deceived.

In India, we have another tradition, that of gradual enlightenment. That’s what yoga means. You have to work for it, work hard through many lives. Discipline is needed, work is needed, and unless you work hard you will not achieve it. So, it is a long process, a very long process – so long that India says one life is not enough, you will need many lives. Nothing is wrong with this. As far as understanding is concerned, it is true.

But then India believed that if it is going to be so long then there is no hurry. Then why be in such a hurry? Then enjoy the world . . . there is no hurry and there is enough time. And it is such a long process that you cannot achieve it today. And if you cannot achieve it today then the interest is lost. Nobody is so keen that he can wait for many lives. He will simply forget it. The gradual concept has destroyed India; the sudden concept has destroyed Japan.

To me, both are true, because both are half-parts of a whole process. And you have to be constantly alert so that you are not deceiving yourself. It will look contradictory, but this is what I would like to say to you: It can happen this very moment, but this very moment may take many lives to come. It can happen this very moment, but you may have to wait for many lives for this moment to come.

So work hard, as if it is going to happen this very moment. And wait patiently . . . because it is not predictable. Nobody can say when this will happen – this may not happen for many lives. So wait patiently as if the whole process is a long gradual development. And work hard, as hard as possible, as if this can happen this very moment.


From My Way: The Way of the White Clouds, Discourse #5, Q1

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from 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 and Viha Osho Book Distributors. In India they are available from and

Slowly, Slowly the Madman Disappears – Osho

The first step in awareness is to be very watchful of your body. Slowly, slowly one becomes alert about each gesture, each movement. And as you become aware, a miracle starts happening: many things that you used to do before simply disappear, your body becomes more relaxed, your body becomes more attuned, a deep peace starts prevailing even in your body, a subtle music pulsates in your body.

Then start becoming aware of your thoughts; the same has to be done with the thoughts. They are more subtle than the body and of course, more dangerous too. And when you become aware of your thoughts, you will be surprised at what goes on inside you. If you write down whatsoever is going on at any moment, you are in for a great surprise. You will not believe ‘This is what is going on inside me.’ Just for ten minutes go on writing. Close the doors, lock the doors and the windows so nobody can come in, so you can be totally honest, and keep a fire so you can throw it in the fire! (laughter), so nobody will know except you. And then be truly honest, so on writing whatsoever is going on inside the mind. Don’t interpret it, don’t change it, don’t edit it. Just put it on the paper as naked as it is, exactly as it is.

And after ten minutes you read it — you will see a mad mind inside! We are not aware that this whole madness goes on running like an undercurrent. It affects everything that is significant in your life. It affects whatsoever you are doing; it affects whatsoever you are not doing, it affects everything. And the sum total of it is going to be your life! So this madman has to be changed. And the miracle of awareness is that you need not do anything except to become aware.

The very phenomenon of watching it, changes it. Slowly, slowly the madman disappears, slowly, slowly the thoughts start falling into a certain pattern: their chaos is no more, they become more of a cosmos; and then again, a deeper peace prevails. And when your body and your mind are at peace you will see that they are attuned to each other too, there is a bridge. Now they are not running in different directions, they are not riding on different horses. For the first time there is accord and that accord helps immensely to work on the third step — that is, becoming aware of your feelings, emotions, moods. That is the subtlest layer and the most difficult, but if you can be aware of the thoughts then it is just one step more. A little more intense awareness is needed as you start reflecting your moods, your emotions, your feelings.

Once you are aware of all these three, they all become joined into one phenomenon. And when all these three are one, functioning together perfectly, humming together, you can feel the music of all three – they have become an orchestra. Then the fourth happens, which you cannot do — it happens of its own accord. It is a gift from the whole. It is a reward, for those who have done these three.

And the fourth is the ultimate awareness that makes one awakened. One becomes aware of one’s awareness — that is the fourth. That makes one a Buddha, the awakened. And only in that awakening one comes to know what bliss is. The body knows pleasure, the mind knows happiness, the heart knows joy, the fourth knows bliss. Bliss is the goal of sannyas and awareness is the path towards it.


From The Old Pond, Plop, Chapter #22 (an unpublished darshan diary)

Copyright © OSHO International Foundation

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from and Viha Osho Book Distributors. In India they are available from and

A Jumping Board for the Beyond – Osho

Meditation basically is nothing but a state of total awareness. Our mind is only partially aware; only one tenth of our totality is conscious, nine-tenths is in a deep dark night. All our problems arise out of that darkness, that blindness. And it is nine times more than our awareness. The so-called religions, moralities, go on trying to cultivate that fragment of consciousness.

You can teach, you can program that small fragment of consciousness, but it will remain superficial. In times of stress, it won’t help. One will remain very polite and humble, but only when everything is going good. When things start going wrong then suddenly all the repressed anger, violence, overwhelms one. Then the cultivated morality, the facade of character is of no use at all. That’s why people do things which you never thought they could do. A very good man, a nice man, in every way respected, can commit murder. He himself will not be able to believe how he could do it; hence the phrase ‘in spite of myself.’ It is a retrospective thinking later on when he comes back to his superficial consciousness, he can see that he has done it in spite of himself, because he is identified only with the conscious part. He has rejected the unconscious and that is nine times more.

That is our true reality, it cannot be rejected; and by cultivating the conscious part it remains unaffected, it remains the same. Hence my approach is not through character but through meditation.

The most fundamental thing is to make our consciousness bigger, to change the unconscious into consciousness — that is true religion. That’s what the whole purpose of alchemy was: the transformation of darkness into light, of the baser metal into gold. The gold represents light. And it is possible if you start becoming aware of what you are doing, of what you are thinking, of what you are feeling — just an undercurrent of awareness of all these three dimensions — then slowly, slowly awareness deepens. More and more parts of the unconscious are claimed by consciousness.

And once you have learned the knack of changing the unconscious into consciousness, then it is only a question of time, effort, patience. Then the day is not far away when the whole of unconsciousness disappears, and your inner world is full of light. Then whatsoever you do is moral, whatsoever happens through you is virtue — and that virtue is not cultivated at all. It is spontaneous. And when it is spontaneous it has a beauty of its own. When it is cultivated, it is pseudo, phony. It creates only hypocrites, and that’s why the whole world is full of hypocrites. It is not their fault; it is ten thousand years of stupidity perpetuated in the name of religion. Religion should be simply an alchemical process of transforming unconsciousness into consciousness.

A man without meditation is windowless, utterly closed to existence. No sun, no wind, no rain, reaches him. He lives almost in a grave. He is not alive. You are alive only in the proportion to which you are vulnerable, open. The more alive you are, the more windows you have, the more doors you have; and you are totally alive when you are just under the sun, under the sky, utterly naked, with nothing to keep you isolated, to keep you encapsulated. And that’s the function of meditation to create windows in you. In the beginning, windows, then doors; then by and by all the walls disappear. One day you find yourself for the first-time merging, melting, into the whole.

That’s the ultimate experience of bliss. But the beginning is in creating a small window; then go on making it bigger and bigger and bigger, so one day there is only window left. All the doors, all the walls, everything has disappeared. When there is nothing to disconnect you from existence, nothing to debar you, you experience godliness.

Meditation gives you unbounded space. It makes you as vast as the ocean. Without it one is only a dewdrop, confined into a very small space, imprisoned. And that’s our misery, that wherever we try to move there is a limitation. The body limits us, the mind limits us, even the heart limits us.

One has to go beyond the body, beyond the mind, beyond the heart. Only then, these three concentric circles transcended, you become as vast as existence itself. You are no more in that vastness. You cannot be the way you have always been; there is no ego.

The ego can exist only in the dewdrop. The ocean means egolessness. The moment you are infinite, you taste the truth for the first time; otherwise whatsoever we go on thinking about truth is not truth. Thinking about truth can never be truth. Truth is a taste on the tongue. The person who has never tasted sweetness may go on thinking about it for millions of years; still, he will not know what it is.

The blind man can think he knows light but all his thinking is futile. He may write a thesis, a great thesis, on light, he may be awarded a Ph.D. or a D. Lit., but still because he is blind he knows nothing of light. All his knowledge is mere knowledge, not knowing.

Truth has to be known. No information can be of any help. It is an existential experience and the only way to know it is to become it — to digest it and to be digested by it. Only in that union where I and thou disappear, where all dualities melt and become one, one knows. That state I call oceanic. That is the goal of sannyas.

One has to come out of the confinement of a dewdrop and become the ocean. One has to allow one’s dewdrop to slip into the ocean and disappear into the ocean. To be one with the whole is the only way to be holy.

Meditation is the essence of all true religion. Everything other than meditation is nothing but ritual. It is good for deceiving people, it is good for exploiting the fools, it is very good for the priests; the popes, the imams, but it is not religion. And a very strange thing is that all the vested interests are against meditation. They are all for going to the church, to the temple, to the mosque. They are all in support of reading the Bible every day, or the Gita, reciting it again and again and again but they are not in favor of meditation, because they have become aware again and again down the ages that the meditative person becomes a rebel.

The meditative person becomes so intelligent that he cannot be exploited and oppressed. The meditative person becomes so full of life that he cannot be repressed, crippled, paralyzed. He becomes so full of bliss and joy that you cannot make him afraid and you cannot make him greedy either; so your hell and heaven both become superstitions for the meditative person, because hell is nothing but exploitation of fear and heaven is exploitation of greed — two sides of the same coin. Because people are living in fear and in greed, the priest has invented hell and heaven; otherwise there is no hell, no heaven.

There is life eternal. And if you are silent, meditative, this very moment you are in paradise. And if you have gone astray from your own center, if you are no more centered in your being, you are in hell. Hell simply means living a life unconsciously and heaven means living a life consciously.

All the religions are afraid of meditation because it gives you the taste of paradise herenow and they all depend on a paradise after death; so you and your life can be postponed. Heaven will be after death and right now you have to live a meaningless life. So they go on giving you hope and hope is nothing but opium.

Meditation means becoming so aware, so intensely aware, now, this very moment, that all these stupidities are seen as stupidities, and the moment you see something as false you are free of it. Not only that, there is even more danger for the vested interests, for the establishment; the person who has come to know the false as the false and the true as the true does not remain hidden. He cannot remain hidden. He has to share his experience. He has to spread his fire.

And that fire can burn all the temples and all the churches and all the mosques. The meditative person will not be Christian, will not be Hindu, will not be Buddhist, will not be Mohammedan. He will simply be human. Hence the Christians will be against him, the Hindus will be against him, all the organised religions will be against him. He will not be a Christian of course; he will be a Christ. He will not be a Buddhist but he will be a Buddha — and that is dangerous.

The Buddhists don’t want another Buddha to be here, because the latest Buddha is bound to change the twenty-five-centuries-old scriptures of the Buddhists, because he will speak the idiom of the day, he will speak in the context of the contemporary humanity.

Christians will not like Christ to be here again. He will destroy all their business; hence nobody is in favor of meditation — and meditation is the essential core of religion. In other words all religions are against religion, against the true religion, against the essential religiousness. And my effort here is to make you aware that rituals are not religion, that scriptures are not religion, that belonging to a certain sect is not religion. Religiousness is a totally different phenomenon: it is the experience of your own being. Knowing it, all is known.

Mind separates, meditation unites. Mind functions as a wall, meditation functions as a bridge. Meditation simply means a state of no-mind; slipping out of the mind and the games of the mind is the whole art of meditation. And it is not a difficult thing — we have just never tried it, that’s why it appears difficult. We have always lived in the mind so we don’t know that there is a way to live beyond the mind too.

Once you have taken even a single step out of the mind you will be surprised; you were living unnecessarily in a prison. There was nobody guarding the door, you were not chained, you were just not aware that there is a beyond too. And the way out of the mind is to become aware of the mind and its mechanism, memory, imagination, thoughts, desires, fantasies — the traffic is there, continuously going on. You have just to stand by the side and watch whatsoever is passing, with no judgement, with no evaluation; just a silent mirror reflecting whatsoever is passing by. Not even making any comments that this is good, this is bad, that this is not so good, that this should not be or should be — without any commentary, just watching.

In the beginning it seems difficult because our habit is of continuously commenting, but just a little patience, sitting silently, doing nothing, just watching; it comes. And when it comes it opens a totally new dimension. You can see the whole mind passing by and then you know that you are not the mind, because the one who is seeing the mind passing by cannot be the mind. The observer cannot be the observed — and that is the moment you are out of the mind. That is the moment a tremendous freedom comes. One is no more confined to anything. The imprisoned splendor is released; and life begins only then. Before that we are just living a so-called life, lukewarm, with no intensity, with no passion, with no totality.

Man lives mechanically, just like a sleepwalker, a somnambulist; he goes on doing things but almost like a robot. If you start watching your acts you will be surprised that you go on making the same mistakes every day. And you have decided many times not to do them again, but those decisions are meaningless. When the situation arises again, you react immediately in the old pattern. You don’t know how to respond.

These two words are significant. ‘Reaction’ means mechanical, unconscious and ‘response’ means non-mechanical, conscious. ‘Response’ means acting according to the situation and ‘reaction’ means acting according to the old pattern. reaction means following ready-made answers, following a built-in programme, being dictated and dominated by the past — that is reaction. And living in the moment, in the moment, with no interference from the past, is response.

A sannyasin has to be responsible in this sense, not in a moralistic sense, not in the sense of being dutiful, but in the sense of being conscious. To be conscious means acting out of the light of awareness; otherwise people are acting out of darkness — stumbling, groping. Yes, once in a while just accidentally they can do something right, but that is accidental. It has no value at all.

Ninety-nine per cent they will do wrong. One percent, accidentally, they will do right; but accidental right has no value. It is not virtue.

One has to be full of light. And when there is light you know where the door is, you need not stumble. You know where the furniture is, you need not stumble. You know exactly what is what and you act according to that understanding.

Meditation creates light within you. Without meditation one is living in a dark night of the soul. And the strange thing is that we have all the things necessary to create light.

In a Sufi story, a man is hungry. He has flour, he has water, he has butter, he has fuel, he has fire, he has everything — he can make bread. But he is just sitting there hungry, because he cannot eat the fuel, he cannot eat the flour, he cannot eat all these things which only need to be put in a certain combination. Once they are put in a certain combination they will become eatable.

We are born with everything that is needed to create light, but you have to use a little intelligence to put everything in its right place. And that’s what meditation is: putting things in their right place. And once they are in the right place a great harmony arises. Once life becomes such a deep accord, so full of music, so full of joy, so full of light, out of that joy, that music, that light, whatsoever you do is right.[…]

So I am all for reality. My approach is pragmatic.

I am a realist, not an idealist. I don’t believe in all that hocus-pocus. And to be my sannyasin means to be utterly realistic, pragmatic, grounded in the Earth. And because one is grounded one starts growing like a tree into the sky towards the stars, and then there is immense contentment.

Meditation is a process of rebirth. The first birth is only physiological, biological material. Don’t think that that’s all there is to life. Coming out of the womb of the mother is only an opportunity for a second birth, for the real birth. The day you come out of the womb of your psychology, you are really born. In India we have called the people who have known the truth, twice born, dwija. And unless one becomes twice born, one lives in vain. […]


From The Old Pond, Plop!, Chapter #17 (an unpublished darshan diary)

Copyright © OSHO International Foundation

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from and Viha Osho Book Distributors. In India they are available from and

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