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About Sat Sangha Salon

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

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

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

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

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

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

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The Guest is Found in the Host – Osho

Friedrich Nietzsche declared that God is dead and hence man is free. That has been one of the most ancient arguments: if God is, man cannot be free. How can man be free if God is? Then God is the master and man is the slave. Then God decides, man has only to follow. Then God has will and man has no will; man is only a plaything in the hands of God. So either God is, or man is free. If man is free, there can be no God at all.

Charvakas in ancient India, Epicurus in Greece, and then Nietzsche, Marx, Diderot, Freud, Russell, Jean-Paul Sartre, they all have been repeating the same argument again and again in different words. The argument seems to be very appealing. The argument proposes freedom for man: man can be free only if God is removed. Then there is nobody above man. Then there is nobody to dominate man, nobody to decide for man. If there is nothing higher than man, then freedom is absolute. But howsoever appealing the argument, it is fundamentally wrong; it is based on wrong premises.

The declaration that God is dead is in a sense true: the false god, the man-made God, is certainly dead. The god of the temples and the churches and the synagogues and the mosques and the gurudwaras is certainly dead. The god that man has imagined in his own image, the god that man has made according to his own wishes, the god that is nothing but a projection of man’s mind and desires, that god certainly is dead.

But that god had really never existed; it is dead because it has never existed in the first place. And it is good that the man-made god is dead, because when the artificial is removed the natural can sprout. When the false ceases the true can explode. The untrue MUST cease for the truth to be.

I look at atheism with great respect, because it removes the false. It has a great work to do. Its work is not against God; its work really is for God, because it destroys all man-made idols of God. And then, in that emptiness, the time God can become manifest, can be revealed.

All the great saints have been against the false god. They will agree perfectly with Nietzsche, Freud, Jean-Paul Sartre. Of course, they will agree for a totally different reason: not that the true God is dead, not that the true God can ever be dead. To say that God is dead is a contradiction in terms if by God you mean the true God, the God ‘that which is’. It is a contradiction in terms because God is nothing but life, and how can life be dead? It goes on and on, it is an unending process. Life is a pilgrimage with no beginning and no end; God is another name for life.

Those who know, they know God as the fragrance of life, the perfume of existence, the very ground of being. For them, God is not a concept, not a theory, not a hypothesis. For them, God is an existential experience. For them God is not separate from man, for them God is man’s innermost core.

Hence how can man’s freedom and God be antagonistic? Without God there would be no freedom, because without God there would be no man. Without God there would be no inner core to your being. Without God you would be hollow; you wouldn’t have any meaning, any significance. Without God you would be just accidental, a plaything of circumstances. With God you have a certain significance, some meaning, some poetry.

With God you are free because God is your freedom. God gives you space to grow; God is the space to grow in. Because there is something higher, you can grow, you can reach for it, but the higher is not separate from you. The higher is nothing but your own depth trying to manifest itself. The higher is not something like a goal to be achieved. It is more like something which is already there and has only to be recognized. The height and the depth are one and the same. Your innermost core is also the innermost core of the whole existence.

To think of God and man is wrong. God is man fulfilled, man is God on the way. Man is the journey, God is the reaching, the arrival. Man is like a seed and God is like a flower… one chain of growth.

God is not to be worshiped but realized. There is no need to make temples for God. You have to learn how to look within you. The temple is already there: your body is the temple! That’s what Kabir goes on saying again and again: your body is the temple. God has already chosen it as its abode.

God is already in you, God exists as you. Hence there is no question of any conflict between you and God; there cannot be. Without God you would be just a flower without fragrance. Without God you would be a temple without any deity, empty. Without God you would be just pure accident, with no significance at all. It is only with God that you become part of the great symphony of existence, that you become something which is needed, utterly needed; that without you existence will miss something, that without you existence will be less.

God is not an ideal as we have been thinking down the ages. And it is good that that God is dead; now we can declare the birth of a new God. Now we can declare the true God. The true God is always your interiority, your subjectivity.

Jean-Paul Sartre, one of the most important atheists of this age, says that we cannot allow God to exist because His existence reduces us to objects. He becomes the subject – He is omniscient, He goes on looking at us, and because He looks at us and we cannot look at Him, we are reduced to objects, things, commodities. Whenever you look at a thing you cannot look at its interiority, you can look only at its outer core. By looking, you reduce everything to a thing.

That’s why in all the cultures, in all the societies down the ages, looking at somebody for a certain period is thought to be unmannerly. For almost two or three seconds you can look and there will be no objection, that is casual; you are passing by and you look at a person, just a casual look, a glance. But if you stare it is offensive. Why? Why is looking at a person for too long offensive? It reduces him into an object: you become the seer and he becomes the seen. And who are you to reduce him into an object? It is offensive!

Jean-Paul Sartre also says that that is one of the reasons why lovers always go on fighting, because they both go on looking at each other, reducing each other into things, and nobody likes it. The man does not like to be reduced into a thing, neither does the woman like it. And they are lovers so they stare at each other – it is offensive; even in love it is offensive. Deep down somewhere your being revolts against it.

Women are far more sensitive, naturally. They are more graceful. When they are making love they close their eyes; they don’t reduce the man who is making love to them into an object. Man is a little crude: he likes to see while he is making love. Even while he is making love he wants to see, he would like to keep the light on. And there are extremists also who would like it to be photographed, so they can make an album and later on they can look at it.

But the woman feels offended. Certainly she is more sensitive, and her sense of propriety is far more refined than the sense of man. You kiss a woman, she immediately closes her eyes – she gives you the freedom of being a subject.

Jean-Paul Sartre has some truth in his statement that lovers are always in conflict because they reduce each other into things, and nobody wants to be a thing. Then what to say about God? – He reduces the whole humanity, all beings, into things. He is the eternal subject and we are objects. Hence Sartre says we cannot allow God to exist. Even if He is, He has to be killed, He has to be destroyed.

There have been thinkers like Immanuel Kant, Schiller, Hegel, who say: If there is no God He has to be invented, because without God man will lose all significance. And they are also right: even if there is no God he has to be invented, for man’s sake. It is better to have an invented God than not to have any. At least He will give an appearance of significance to life, a certain rhythm. The noise will start looking at least like music. The accidental will not be accidental any more, some meaning will arise. Hence they say if there is no God, He has to be invented.

And on the other pole, Jean-Paul Sartre, Friedrich Nietzsche, Sigmund Freud say: Even if there is God, He has to be killed, because if He remains man is reduced into an object. Man loses all freedom, man loses all will. But both are wrong, because both are thinking in terms of God as if God is the other.

Kabir says – just as all the mystics of all the ages have been saying – God is not the other. He is you. He is your inside. He is your subjectivity, so how can He reduce you into an object? He is not separate, so how can He take your freedom away? He need not be invented because He is already there. And He need not be killed, because in killing Him you will be simply committing suicide – and that is impossible; nobody can commit suicide. You can drop one body, you will immediately enter into another womb. Suicide is impossible. You can pretend the game of committing suicide but you can never succeed in it, because nothing can be destroyed. Not even a grain of sand can be destroyed.

Physicists say there is no possibility of destroying anything. Neither can something new be created nor can something existent be destroyed. If this is so even about a grain of sand, what to say about the being of man?’ – that is the highest flowering – how can it be destroyed?

Life is eternal. Life is immortal. It changes forms, certainly, just like the waves in the ocean go on changing but the ocean remains. Bodies come and go, minds come and go, but your innermost witness remains always there. And that witness is God.

Hegel, Kant, Schiller, are wrong; so is Freud, so is Nietzsche, so is Jean-Paul Sartre. They both accept the same premise: that God is the other. And God is not the other. God is your very soul.

God is already in you… just a little alertness.

Wake up and see! You need not wait for the Guest. The Guest has already arrived in the very being of the host. The Guest is found in the host.

-Osho

From The Guest, Chapter 13

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Fear of Transformation – Osho

Many people seem to be interested in meditation, but that interest cannot be very deep because so very few are transformed through it. If the interest is really deep, it becomes a fire by itself. It transforms you. Just through intense interest you start becoming different. A new center of being arises. So many people seem to be interested but nothing new arises in them, no new center is born, no new crystallization is achieved. They remain the same.

That means they are deceiving themselves. The deception is very subtle but it is bound to be there. If you go on taking medicine, having treatments, and the illness remains the same – rather on the contrary, it goes on increasing – then your medicine, your treatment, is bound to be false. Maybe deep down you don’t want to be transformed. That fear is very real – the fear of transformation. So on the surface you go on thinking that you are deeply interested, but deep down you go on deceiving.

The fear of transformation is just like the fear of death. It is a death, because the old will have to go and the new will come into being. You will be there no more, something totally unknown to you will be born out of you. Unless you are ready to die, your interest in meditation is false, because only those who are ready to die will be reborn. The new cannot become a continuity with the old. The old must be discontinued. The old must go. Only then can the new come into being. The new is not an outgrowth of the old, the new is not continuous with it – the new is totally new. And it comes only when the old dies. There is a gap between the old and the new – that gap gives you the fear. You are afraid. You want to be transformed but simultaneously you want to remain the old. This is the deception. You want to grow, but you want to remain you. Then growth is impossible; then you can only deceive; then you can go on thinking and dreaming that something is happening, but nothing will happen because the basic point has been missed.

So there are many people all over the world who are very interested in meditation, moksha, nirvana, and nothing is happening. There is so much noise about it but nothing real is happening. What is the matter?

Sometimes the mind is so cunning that because you don’t want to be transformed, the mind will create a superficial interest so that you can say to yourself, “You are interested, you are doing whatsoever can be done.” And you remain the same. And if nothing happens, you think that the technique you are using is wrong, the guru you are following is wrong, the scripture, the principle, the method, is wrong. You never think that even with a wrong method transformation is possible if the real interest is there; even with a wrong method you will be transformed. If you are really interested in transformation, you will become different even if following a wrong guru. If your soul and your heart is in your effort, no one can mislead you except yourself. And nothing is a barrier to your progress except your own deceptions.

When I say that even a wrong master, a wrong method, a wrong principle, can lead you to the real, I mean that the real transformation happens when you are intensely involved in it, not through any method. The method is just a device, the method is just a help, the method is secondary – your being involved in it is the fundamental thing. But you go on doing something – not even doing, you go on talking about doing. And words create an illusion: because you think so much about it, you read so much about it, you listen so much about it, that you start feeling you are doing something. So-called religious persons have developed many deception devices.

I have heard that a motorist, driving along a road, saw the school building on fire. The teacher of the small school of that small village was Mulla Nasruddin. He was sitting under a tree. The motorist called to him, “What are you doing there? The school building is on fire!” Mulla Nasruddin said, “I know about it.” The motorist was much excited. He said, “Then why are you not doing something?” Mulla Nasruddin said, “Ever since it started I have been praying for rain. I am doing something.”

Prayer is a trick to avoid meditation, and the so-called religious mind has developed many types of prayer. Prayer can also become a meditation – when it is not only a prayer, it is a deep effort, a deep involvement. Prayer can also become meditation, but ordinarily prayer is just an escape. To avoid meditation, people go on praying. To avoid doing anything they pray. Prayer means that God must do something. Someone else must do. Prayer means that we are passive – something must be done to us. Meditation is not prayer in that sense: meditation is something you do to yourself. And when you are transformed, the whole universe behaves differently to you, because the universe is nothing but a response to you, whatsoever you are. If you are silent, the whole universe responds to your silence in thousands and thousands of ways. It reflects you. Your silence is multiplied infinitely. If you are blissful, the whole universe rejects your bliss. If you are in misery, the same happens. The mathematics remains the same, the law remains the same: the universe goes on multiplying your misery. Prayer won’t do. Only meditation can help because meditation is something to be done authentically by you, it is a doing on your part.

So the first thing I would like to say to you is be constantly alert that you are not deceiving yourself. You may be doing something and still deceiving yourself.

I have heard that Mulla Nasruddin once came running into a post office, grasping the postmaster by the lapel, shook him, and said, “I have gone crazy. My wife has disappeared!” The postmaster felt sorry and he said, “Really, she has disappeared? Unfortunately this is a postal department – you have to go to the police department to report this disappearance.” Mulla Nasruddin shook his head negatively and said, “I am not going to be caught again. In the past my wife also disappeared and when I reported it to the police department, they found her. I am not going to be caught again. If you can take the report, take it, otherwise I am going.”

He wants to report to feel good, to feel that he has done whatsoever can be done. But he doesn’t want to report to the police department because he is afraid.

You go on doing things just to feel good, just to feel that you are doing something. But really you are not ready to be transformed. So all that you do just passes as useless activity – not only useless, harmful also, because it is a wastage of time, energy, and opportunity. These techniques of Shiva are only for those who are ready to do. You can ponder over them philosophically – that means nothing. But if you are actually ready to do, then something will start happening to you. They are alive methods, not dead doctrines. Your intellect is not needed; your totality of being is required. And any method will do. If you are ready to give it a chance, any method will do. You will become a new man.

Methods are devices, I will repeat again. If you are ready, then any method can do. They are just tricks to help you to take the jump, they are just like jumping boards. From any jumping board you can jump into the ocean. The jumping boards are insignificant: what color they are, which wood they are made of is irrelevant. They are simply jumping boards and you can take a jump from them. All these methods are jumping boards. Whatsoever method takes your fancy, don’t go on thinking about it, do it!

Difficulties will arise when you start doing something – if you don’t do anything there will be no difficulty. Thinking is very easy doing because you are not really traveling, but when you start doing something, difficulties arise. So if you see that difficulties have arisen, you can feel that you are on the right track – something is happening to you. Then old barriers will break, old habits will go, there will be change, there will be disturbance and chaos. All creativity comes out of chaos. You will be created anew only if all that you are becomes chaotic. So these methods will destroy you first, then only will a new being be created. If there are difficulties, feel fortunate – that shows growth. No growth is smooth… and spiritual growth cannot be smooth, that is not its nature. Because spiritual growth means growing upwards, spiritual growth means reaching into the unknown, reaching into the uncharted. Difficulties will be there. But remember that with each difficulty that is passed you are crystalized. You become more solid. You become more real. For the first time you will feel something centering within you, something becoming solid.

As you are now you are just a liquid phenomenon, changing every moment, nothing stable. Really you cannot claim any ‘I’ – you don’t have one. You are many ‘I’s’ just in a flow, a river-like flow. You are a crowd, not an individual yet. But meditation can make you an individual.

 This word ‘individual’ is beautiful: it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master.

Every moment you are different because you are not – and unless you are, the Divine cannot happen to you. To whom can it happen? You are not there. People come to me and they say, “We would like to see God.” I ask them, “Who will see? You are not there. God is always there, but you are not there to see. It is just a passing thought that you want to see God.” The next moment they are not interested; the next moment they have forgotten all about it. A persistent, intense effort and longing is needed. Then any method will do.

Now, we should enter the methods.

-Osho

From The Book of Secrets, Chapter 73

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

To Work for Our Own Salvation – Vimala Thakar

Question:

You seem to be very optimistic about the development of the human mind, and yet the world has not changed in spite of Buddha and Christ?

Vimala:

The world has changed due to Buddha and Christ, in spite of the churches and in spite of the Buddhist organizations. When one is intimately and directly involved with life, related to life, there is no scope for forming an attitude towards life. Optimism is an attitude towards life, it is an approach to life which connects you with life indirectly. You do not need any optimism, pessimism, enthusiasm, or indifference towards life, when at every moment of your waking consciousness you are already in the stream itself, in the movement of life itself. Those who are afraid to swim stand on the banks of the river of life, of the river of relationships, and measure the depth, speed, momentum, coolness,  hotness, etc. of the water. But, one who plunges into life does not require any measurements at all, any attitudes, any approaches.

Could it be that the world did not change in spite of Buddha and Christ, because the human mind was in the habit of looking for a saviour, waiting for someone to work for their redemption? When you wait for a saviour to save you, to work for your redemption and set you free of your sins, you become a passive consumer of ideas, of doctrines, of theories. You accept their authority; you swallow their words without digesting them. I think the spiritual consumerism that the human race has lived by through untold centuries, accepting authority, imitating words, waiting to be saved, has caused a psychic lethargy, a psychic laziness and passivity. Now we have seen that we cannot be saved that way. We have to work for our own salvation, for our own liberation or enlightenment. Psychic or spiritual acceptance of authority has lost its relevance. That is one factor in our favour, it has created a compulsion to exercise our brains, to exercise our sensitivity, and understand life.

Secondly, it seems to me that in the East as well as in the West it was considered necessary to retire from life, to withdraw from responsibilities, withdraw from relationships, in order to live a religious life. You joined an order of monks or nuns, you became a renunciate or a disciple, and then you enquired about the meaning of life, the mystery of godhood, the secret of eternity. It was done in isolation. Every culture, every society, maintained a class of religious teachers, preachers and enquirers, and looked after them, just as you maintain an army, a militia, to save you from foreign invasion. People used to join religious orders and the rest of the society was happy to pay a weekly, or a bi-weekly visit to a temple, church, or mosque, feeling assured that they were going to be saved. This enquiry, this exploration of the divinity in isolation has become irrelevant.

We are talking about self-discovery that takes place in the midst of relationships. Do you see the change? First, no authority of individuals, one has to become one’s own saviour or redeemer. And secondly, the enquiry, the exploration, the experimentation has to be conducted in the midst of relationships, where you are, in your own home, family situation, job situation, political life, economic life. Relationships are the occasions for self-discovery. They are the occasions for the exploration of peace and love and freedom.

Thirdly, it seems to me that at the end of the twentieth century, mankind has discovered that there is nothing like an individual mind, an individual ego, an individual self or me, for whose liberation one has to work. This psychological myth has been exploded in the second half of this century. It has been discovered and accepted by the human race that there is one global human consciousness, which has been conditioned in various ways.

The movement of the mind is the movement of the conditioned neurochemical system in the body. Conditionings are fed into the human organism with the help of words, ideas, symbols and measurements, they are all imprinted on the human organism. And the mental movement is nothing but a replay of these conditionings. So the fear of mind and mental movement is disappearing from the human consciousness. The global human consciousness realizes the built-in limitations of the mechanism and anatomy of the mind, and is learning to handle this neurochemical conditioned energy in a competent way.

I think the invention of the electronic brain, the computer, the calculator, has helped the human race. Science and technology have confronted us with a new context, that was not available in the days of Buddha, Christ, Rama, or Krishna. The repetitive mechanistic nature of the mental movement has been exposed and it feels so childish to worship the movement of mind, to worship its reactions, to make a big fuss about its anxieties, worries and brooding, which are just cerebral habit patterns, neurochemical habit patterns.

So whether the world has changed or not due to Buddha or Christ, the world is changing now, right before our eyes. It is not a political or an economic change, but the quality of the human consciousness is changing rapidly.

The friend who is talking to you has wandered over the globe for the last thirty years; she has seen how the young are free from hypocrisy and pretensions. They are more honest with themselves and others, they are not so tortured by the fear of what others may say.

We are living in a transitory period of human culture, the old norms, criteria and values have collapsed and the new ones have not yet emerged. The youth all over the world are struggling to form a new ethos for the nuclear age. Having seen how thought is nothing but memory, how mental movement is nothing but a conditioned energy contained in the neurochemical system, the human race has no time to waste on pampering and worshiping the movement of mind and thought. It will learn to use it in its relevant field of action. This it has to do choicelessly, there is no alternative.

Have you seen the intermingling of races and cultures taking place, due to jet aircraft? People now travel from one end of the globe to the other. This intermingling of races, cultures, religions and temperaments, due to the economic interweaving and intertwining of the trends of life, of political interaction, has loosened the grip of identification with a nation, a race or a religion. Without our conscious effort to do so, we are no longer in the grip of those ideas. We look upon ourselves as global human citizens.

I do not know if you have noticed the emergence of a planetary consciousness? This consciousness has not yet found a language to express itself in an organized systematic way, but it is manifesting itself in a hundred and one different ways in every part of the globe. There seem to be particular efforts conducted by youth groups, not connected with one another, indicating that a change in the quality of human consciousness is taking place due to the compulsions that the human race has created for itself through science, technology, means of transport and communication, the electronic media and so on.

The events that took place in the Middle East one year ago, would have exploded into a world war twenty-five years ago. Even the events taking place in the Soviet Union would have exploded into a huge civil war, chaos and anarchy. Have you not noticed the intervention of the United Nations Security Council? What is this concern? To avoid nuclear explosions? What is this environmental consciousness doing? Yes, there are signs of growing neurosis, violence, terrorism and militancy; these are the remnants of the decaying civilization, the hangovers which are going to be extinguished under their own burden and weight.

I only wanted to say that the relationship with spirituality, the methodologies of self-discovery have changed. You don’t need a Christ or a Buddha any more, it is the human beings themselves who, with their individual and collective initiatives, in utter freedom, are going to find out what is beyond thought, beyond time and space, and live related to them in an unprecedented way.

-Vimala Thakar

From Life As Teacher, pp. 83-89

Here you can see more from Vimala Thakar

Don’t Abandon Existence – Osho

Is it not necessary to desire, to long and to seek truth and avoid the untrue, to seek truth ad renounce the false?

Divyananda, there is no way to seek truth because truth is not far away. Truth is not “there” somewhere so that you have to go to it, so that you have to reach to it; truth is not to be sought because truth is the very being of the seeker. How can you seek the seeker? How can you know the knower? That is impossible. You cannot encounter yourself. You are the truth.

Hence all seeking is futile, but one learns only through seeking. One learns this tremendously important fact, that all seeking is useless, only through seeking; there is no other way to learn it. You seek and you fail, you seek again and you fail; slowly slowly it becomes clear to you that seeking itself is the cause of missing it. Then seeking drops of its own accord. And when there is no longing, no desire, when you are utterly silent, when the very mind of the achiever has disappeared, you are surprised that what you have been seeking all along has always been with you.

Yoka says:

It is not necessary to look for truth or avoid illusion.

Why? – because to look for it is to begin in a wrong direction and to avoid illusion is foolish because illusion means that which is not. How can you avoid that which is not and how can you seek that which is? That which is is, and that which is not is not.

Yoka also says:

We know that both are comprised in emptiness, that they have no form and bounds. Non-form is neither empty nor non-empty. It is the true reality of Buddha.

One has simply to become utterly empty. And when I say “utterly empty” I mean one has not to be just empty “utterly empty” means empty of everything and also empty of emptiness. Otherwise the mind is so cunning it can now cling to a new idea of emptiness.

A disciple of Yoka was coming again and again to him, bringing his experiences that were happening in his deep meditation, and Yoka was hitting him. Whatsoever he said he would be hit, irrespective of what he was saying. He was bringing beautiful experiences: the rising of the kundalini, a great experience of light, a beautiful inner fragrance, the sound of one hand clapping – whatsoever he had heard that people had achieved through meditation he was bringing – but he was being hit again and again.

One day he came with absolute trust: “Now the Master is going to accept my experience, to recognize it – the time has come,” because that day he was going to say, “I have achieved emptiness.”

That is the ultimate. What more can there be? What can there be beyond emptiness? He was very happy that for the first time he was not going to be hit – but even before he had spoken, the Master hit him.

He said, “This is too much! I have not even uttered a single word!”

Yoka said, “It doesn’t matter what you say, it does not matter whether you say it or not – I know. I knew the moment you entered in the room that you were again here with some foolish idea.”

He said, “But sir, you should have listened. This is not a foolish idea; this is the experience of all the Buddhas!”

So Yoka said, “Yes, so you say. It seems you are hankering for another hit!”

And the disciple said, “Sir, I have experienced emptiness!”

Yoka laughed, hit him and said, “Throw it away! It is all nonsense!”

The disciple said, “How can I throw emptiness? I can throw everything else!” That was the first time that he argued with the Master; obviously, his argument seems to be logical. You can throw the experience of light because you are the experiencer. You can throw the experience of energy – you are the experiencer. Any experience can be thrown, but how can you throw the experience of emptiness? There is nothing to throw!

The disciple said, “How can I throw emptiness?”

Then the Master hit him hard and said, “Then carry it out – but do something. Either throw it or carry it out.”

And the disciple said, “What are you asking me? I cannot carry it out because it is just empty, and I cannot throw it either.”

The Master said, “Now you are clinging to the idea of emptiness. This is not emptiness – this is not true emptiness. Now you are full of the idea of emptiness. Once it was light, once it was energy, once it was fragrance now it is emptiness. It is nothing but labels changing. And unless you throw this too you will not be truly empty. A truly empty person is neither empty nor nonempty. There is nothing to experience, not even emptiness. And in that state of silence when there is nothing to experience – no object, no content, but only consciousness, only the observer and nothing to observe only the seer and nothing to see – one attains truth.”

Yoka says:

Our spirit is like a clear mirror thus it reflects the universe harmoniously. Our spirit and the universe are one.

Once you are utterly empty you are a mirror. You are not only aware of your inner truth; you become aware of the truth of the whole existence. And they are not two; they are two aspects of the same phenomenon, two sides of the same coin – the outer and the inner.

All manner of troubles arise if we abandon existence to obtain emptiness; that too is sickness.

Listen to these tremendously significant words of Yoka. Yoka is one of the great Zen Masters. He says: 

All manner of troubles arise if we abandon existence to obtain emptiness; that too is sickness. It is like throwing oneself into the fire to escape drowning. 

Don’t abandon existence. Don’t abandon the ordinary existence in any effort for some illusory truth, for some illusory longing for God. Leave that for the fools. The intelligent person simply lives moment to moment with no desire to seek anything, with no expectation of finding anything. He simply lives moment to moment, joyously. His life is very ordinary; he has no desire to be extraordinary. He has no desire to be a Buddha, hence he is a Buddha. He has no desire to be extraordinary, hence he is extraordinary. Because every ordinary person has the desire to be extraordinary; only extraordinary people don’t have that desire.

If we try to grasp truth or if we wish to escape error and illusion, we practice discrimination, an artificial and erroneous attitude.

Once you say, “This is truth and that is untruth,” you have started discriminating – and to discriminate is the disease of the mind. That is the function of the mind: to discriminate. “This is right, that is wrong. This is true, that is false. This is worldly, that is spiritual. This is materialist, that is religious.” Once you start discriminating there is no end to it and you are in the grip of the mind. Drop discriminating and you are out of the grip of the mind. To be out of the grip of the mind is to be free, is to know what freedom is.

Most men forget spirit treasure, they have to recourse to dualist thinking and abandon the true nature of spirit. To pass the barrier of Zen by means of zazen, we should finish with reason, knowledge, illusion. Then we shall attain to supreme wisdom and enter into the palace of nirvana.

Nirvana is not somewhere else; it is your inner space. Just get out of the clutches of the mind. Your mind is like an octopus: if somehow you get free of one of the legs of the octopus, there are other legs. There are gross legs and there are subtle legs, and by the time you start getting free of the other legs you are getting entangled into other legs. It goes on and on in circles.

The man who escapes from the world, what is he saying? In the East for thousands of years people have been renouncing the world because they say it is illusion. If you truly understand that it is illusion, then what is there to renounce?

These fools even come to me and they ask, “What kind of sannyas are you teaching people? Sannyas means renunciation. They should leave the world, but they live in the world. Not only do they live in the world, they live more deeply and totally in the world than other worldly people! What kind of sannyas is this?” They think I am teaching a wrong kind of sannyas.

I am teaching the ultimate sannyas, not a wrong kind but for the first time the right kind. The wrong kind has prevailed for a long time, for centuries. See the stupidity of the whole thing: you call something illusory and then you escape from it. If it is illusory there is no need to escape. It should be so simple! If it is real then why escape? If it is real then how can you escape?

Nobody renounces their dreams. Or do you renounce them every morning when you wake up – “I renounce all my dreams. I renounce all the treasures that I had in my dreams. I renounce the kingdom of my dreams”? You don’t renounce them, otherwise people would laugh at you – you have gone mad! Dreams are dreams.

And these so-called spiritual people have been telling the world that the world is a dream – renounce it. What nerve – to call it a dream and in the same breath to say, “Renounce it”! Either it is not a dream or it is a dream – make sure what it is. And either way you cannot renounce it. If it is a dream there is no point in renouncing; if it is a reality, how can you renounce reality? – Because reality is synonymous with God.

Hence I teach: Rejoice! There is no need to renounce anything – there is nothing to be renounced. Rejoice, and rejoice more totally! Rejoice in a multi-dimensional way. Dance, sing, be blissful. Let laughter be your life, let love be your life. That is the only true way to know what is.

-Osho

From Walking in Zen, Sitting in Zen, Chapter 14

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

A Religious Quality of Unity – J. Krishnamurti

Meditation implies a mind that is so astonishingly clear that every form of self-deception comes to an end. One can deceive oneself infinitely; and generally meditation, so-called, is a form of self-hypnosis—the seeing of visions according to your conditioning. It is so simple: if you are a Christian you will see Christ; if you are a Hindu you will see your Krishna, or whichever of the innumerable gods you have. But meditation is none of these things. It is the absolute stillness of the mind, the absolute quietness of the brain.

The foundation for meditation has to be laid in daily life, in how one behaves, in what one thinks. One cannot be violent and meditate; that has no meaning. If there is, psychologically, any kind of fear, then obviously meditation is an escape. For the stillness of the mind, its complete quiet, an extraordinary discipline is required; not the discipline of suppression, conformity, or the following of some authority, but that discipline or learning which takes place throughout the day, about every movement of thought. The mind then has a religious quality of unity. From that there can be action which is not contradictory.

-J. Krishnamurti

From Meditations, page 76

 

 

Darkness Has Its Own Joy – Osho

Sometimes running here and there, talking, laughing, working, reading, writing and cleaning – The fact is: When the door closes behind and the eyes are shut – it is dark.

Thoughts or no thoughts, feelings or no feelings it is dark. Morning or night any time inside it is dark. Looking inside for the looker it is dark. Is ‘I’ darkness? Who is writing this question? 

Yes, Prasad, ‘I’ is darkness, the ego is darkness, and if you look within and the looker is there, it will remain dark. Morning or evening won’t make any difference, thoughts or no thoughts won’t make any difference, because the ‘I’ itself is the essential thought, the fundamental thought – the looker.

It contains all thoughts and all feelings. You can look, but you have already divided yourself in two: the looker and the looked-upon. And this division is darkness, this duality is darkness, this split is darkness.

Oneness is luminous, oneness is light; twoness is darkness.

So, whenever a meditator goes in, first he always encounters darkness, and that darkness is frightening – who wants to go into that darkness? One becomes afraid, one wants to escape from it. In the beginning it is always so, but if you go on and go on and go on, and you stop even asking for light… Why should you ask? If it is dark, it is dark. And darkness is perfectly right – and when darkness is perfectly right, darkness is absolutely bright.

Accept it. Love it. Embrace it. Feel one with it. And the moment the split disappears, when there is no looker and the looked-upon, no observer and the observed, then suddenly there will be light – and a light which needs no fuel, a light which is eternal.

But if you are divided, then that light won’t happen to you.

So, what is to be done? You have to love this darkness, you have to fall into this darkness and disappear. Don’t search for the light. The search for the light will keep you distant, unloving, unavailable to the darkness, and that will be a barrier to light. Don’t search for light. If it is dark, it is dark. This is what Buddha calls tathata. If it is dark, it is dark; don’t ask for something else, let it be dark, enjoy it. What is wrong with darkness?

But we are conditioned in such a way that we cannot enjoy a few things. We have been brought up in such a way that we can enjoy only light, not darkness. Now this is missing something tremendously beautiful and something tremendously alive.

Darkness has its own joy, light has its own joy, and the person who understands will enjoy both. And he will not create any conflict and he will not choose. Darkness has silence in it, which no light can ever have. Darkness has a stillness in it, utter stillness, which no light can ever have. And darkness has infinity: unbounded it is, it knows no boundaries. Light has always boundaries to it: it is never infinite, it is finite. Light comes and goes; darkness abides, darkness is eternal.

It is because of this experience that in India we have painted Krishna as dark – his other name, shyam, means dark, ‘the black one’.

Darkness has depth. Whiteness is shallow, whiteness always looks superficial. Start enjoying darkness. Feel its infinity, feel its spaciousness, feel its eternity. Be touched by it and be moved by it – it is so velvety, it has a beauty of its own. And unless you are capable of loving darkness, you have not earned the right to know light.

The light that you know is the outside light; it is against darkness. And the light that you will know when you transcend inner darkness will not be against darkness, it will contain all that darkness has – and something more, and plus. Remember it: the light outside is not the true light; the true light will have all the qualities of this light and all the qualities of this darkness and still will be more than the sum total of both of them. It is a great splendour where dualities meet and merge into each other, where dualities pour all their beauties into each other and a new beauty arises: the beauty of unity, integration.

So, remember it: whatsoever you know about light and darkness – both have to be left behind. When you close your eyes, you have left the light outside; now you enter darkness. Love it. Sing a song with it. Have a dance with it. Don’t fight with it, don’t be afraid of it, don’t keep a distance from it. And don’t go on looking for light. Forget about light. This darkness is there – it has to be enjoyed; one has to be grateful to God for this darkness, this silence, this stillness, this velvety expanse. And then, one day, the observer and the observed are no more two.

When you love something, the duality disappears. If you love darkness, you become darkness. And when there is no duality, there comes a luminousness of a totally different quality. It is not the light that comes from the sun, and it is not the light that comes from electricity, and it is not the light that comes from the moon; then you have come to the very source of all light and all darkness, then you have come to the very root, the very ground, of being.

It is beautiful that the darkness is arising in you. You have taken a great step. Now, don’t go on fighting with it; otherwise, the next step will be hindered.

That’s what I was saying the other day: if the myth of Sisyphus were written by a Zen Master, it would have been totally different – the gods would have been defeated. You cannot punish a Zen Master. Sisyphus would have enjoyed, would have danced, would have been ecstatic, because there is no goal, so there is no failure. When the rock starts slipping back towards the valley, he would have listened to the sound echoing, re-echoing, in the valleys. He would have enjoyed it, and he would have started the downward journey with great joy because he knows the beauties of the valley too. Yes, there are beauties of the hilltop, the sunlit hilltop, and the openness of the sky, but there are beauties of the valley too: the shelter, the security, the beautiful birds, and the rivers, and the friends, and the pub. Sisyphus would have come back dancing from the hill, thinking of the pub and the friends and the beloved. And his children must have been waiting, and his woman – and it was time. And he would have had a beautiful, restful night, and in the morning he would have begun again: he would have taken the rock back to the top, another day, another challenge. Another day, another adventure, and in the morning he would have started again, whistling a song. The story would have been totally different.

The Greeks could not envision it; the logical mind cannot envision it, an illogical mind is needed to envision that beauty. Yes, when you go in and there is darkness, don’t become the Greek Sisyphus, remember what I am telling you. Love the darkness: it is a gift. All is a gift from God. Feel grateful to God that he has given you such a beautiful darkness of your own – so virgin, so pure, uncontaminated. Relax into it, and as you relax, it disappears. When you have relaxed totally, it is no more found. Then you have arrived at the very source of all darkness and all light, but that source has a totally different quality of light. It is not this light – it has something of it. It is not this darkness – it has something of it, but it is immensely vast. That’s why the mystics have always felt it difficult to say what it is.

Ineffable it is, inexpressible it is, and indefinable it is.

But, Prasad, you have taken a great step; going into darkness is a great step. Zen people call it ‘the great doubt’, and the Christian mystics call it ‘the dark night of the soul’. But the morning is just arriving, just following. The dark night of the soul has the morning following just on the heels of it, just following like a shadow. Don’t be too worried about the darkness, don’t become too obsessed by it; otherwise, you will miss the morning that is following it – and is just coming on the heels.

This is the way to look at life, and then thorns are no more thorns; they also have a beauty of their own. Then the cactus is as beautiful as any rose. And your heart expands when you can see the beauty of a thorn. To see the beauty of a rose is not much – anybody can see it; nothing is required of you. The rose is so obviously there – even a stupid person can see the beauty of it. But to see the beauty of the thorn great intelligence is needed, much is required of you; it is a challenge. Unless you have found beauty everywhere, you will not find God. Unless you are at home everywhere, you will never be at home.

So, in darkness, be at home. Whatsoever arises in you has to be accepted with joy as a gift. And I know it is difficult sometimes to think that this is a gift when you are ill, when it is all dark, when you are miserable, when love is broken. How can you see the beauty of it when a beloved dies? Death has happened – it is difficult to see the beauty. That only shows that you have a very, very narrow definition of beauty, that you have imposed some definition on reality. Drop that imposition. Let reality be freed.

Just the other day I was reading about a Hassid mystic, Zusia. He is one of the most beautiful Hassid mystics. He was going into the hills, and he saw many birds, caught by a man, in a cage. Zusia opened the cage – because birds are meant to fly – and all the birds flew away. And the main man came rushing out of his house and he said ‘What have you done?’ And Zusia said ‘Birds are meant to fly. Look how beautiful they look on the wing!’ But the man thought otherwise; he gave Zusia a good beating. His whole day’s work had been destroyed, and he had been hoping to go to the market and sell the birds, and there were many many things to be done – and now Zusia had destroyed the whole thing. He gave him a really good beating, but Zusia was laughing, and Zusia was enjoying – and he was beating him! Then he thought this man must be mad. And Zusia started moving.

When the man had finished, Zusia asked ‘Have you done it, or would you like to do a little more? Are you finished? Because now I have to go.’ The man could not answer. What to answer? This man was simply mad! And Zusia started singing a song. He was very happy – happy that the birds were flying in the sky and happy that he was beaten and yet it didn’t hurt, happy that he could receive it as a gift, happy that he could still thank God. There was no complaint. Now, he had transformed the whole quality of the situation.

This has to be learned. Slowly, slowly a man has to become so wide that all is accepted, yes, even death, only then the song bursts forth. Yes, even the darkness, only then the light arrives. The moment you have accepted the night totally and there is no seeking and hankering for the morning, the morning has come. This is how it comes, this is the way of its coming.

-Osho

From The Sun Rises in the Evening, Chapter Six

Copyright© OSHO International Foundation

 

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

What Is, Is, What Ain’t, Ain’t – Osho

Veet Kalpu means – and it has to be remembered by and by – that you start dropping your imagination. What is, is, what ain’t, ain’t. Let that be your mantra.

Do all meditations that are available here, but I am giving you a special meditation too: a zazen method.

Every day at least for one hour, sit silently anywhere — go to the river, or to the garden, or here in the ashram, somewhere where nobody is disturbing. Relax the muscles of the body; don’t strain. With closed eyes, tell the mind, ‘Now go on. Do whatsoever you want to do. I will witness and I will watch.’

And you will be surprised — for a few moments you will see that the mind is not working at all. For a few moments — sometimes just for a second — you will see that the mind is not working at all, and in that gap you will have a feel of reality without imagination. But it will be only for a moment, a very small moment, and then the mind will start working.

When the mind starts working and thoughts start running and images floating, you will not become aware immediately — only later on, after a few minutes, will you become aware that the mind is working and you have lost your way now. Then again hold your attention; tell the mind ‘Now go on, and I will be just a witness’ and again the mind will stop for a second.

Those seconds are tremendously valuable. Those are the first moments of reality… first glimpses of reality, first windows… very small. Just small holes and they come and go, but in those moments you will start having the taste of reality.

So continue other meditations, you have to do a few groups, but this is a special method that you have to do on your own. And slowly, slowly, by and by, you will see that those intervals are bigger and bigger. They will happen only when you are tremendously alert.

When you are tremendously alert the mind does not function, because the attention itself functions like a light in a dark room. When the light is there, darkness is not there. When you are present, the mind is absent — your presence is the mind’s absence. When you are not present, the mind starts functioning. Your absence is the mind’s presence.

So when you are present there is no imagination. When imagination is there, you are not there — and you both cannot be together. That has never happened and cannot happen by the very nature of things.

So just do this method on your own, and as I told you, this name will take your whole life to decode… because if you can come to know reality as it is without imagination, you have come home! Then there is nothing else to be achieved .

— Osho

From What Is, Is, What Ain’t, Ain’t, Chapter One

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.