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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 Invitation – Osho

Can you say who you are?

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

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

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

Only you can reach to me.

It is a strange invitation.

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

As a person I do not exist.

As a person I only appear.

I exist as a presence.

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

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

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

You are as ancient as the whole existence.

You have always been here.

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

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

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

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

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

-OSHO

From The Invitation, Chapter One

Copyright© OSHO International Foundation

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

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

Being Aware Is Enough – Osho

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

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

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

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

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

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

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

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

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

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

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

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

“How did that happen?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The other says, “Why?”

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

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

“Why?” said the first.

“I didn’t even give it a thought.”

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

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

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

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

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

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

-OSHO

From Unio Mystica, V.2, chapter 15

Copyright© OSHO International Foundation

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

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

The New Human Being – J. Krishnamurti

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

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

Questioner: That is what I am actually asking you.

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

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

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

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

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

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

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

-J. Krishnamurti

From The Urgency of Change

 

Watching is not Doing – Osho

Being with you I feel so blissful and liberated, and there seems to be no end to it. You must have tricked me. What is your secret?

I am a simple man without any secret. I am just an open book, and a book in which nothing is written. If you like to call it a secret it is your choice, but it is a very open secret.

If you want to be, learn the art of being: Not to be.

Let me repeat it, because I know you are deaf. If you want really to be, the only way is to learn not to be. Disappear. Just as God disappears from existence, you have to disappear from your life. Let life flow of its own accord.

It is the simplest art in the world, to be silent. It is not a doing, it is a non-doing. How can it be difficult?

I am showing you the way of enlightenment through laziness. Nothing has to be done to attain it, because it is your nature. You have already got it. You are just so busy with outer business that you cannot see your own nature.

Deep within you is exactly the same as outside you: the beauty, the silence, the ecstasy, the blissfulness. But please, sometimes be kind to yourself: just sit down and don’t do anything, either physically or mentally. Relax, not in an American way… because I have seen so many American books titled How to Relax. The very title says that the man knows nothing about relaxation. There is no “how.”

Yes, it is okay – “How to Repair a Car”; you will have to do something. But there is no doing as such as far as relaxation is concerned. Just don’t do anything. I know you will find it a little difficult in the beginning. That is not because relaxation is difficult, it is because you have become addicted to doing something. That addiction will take a little time to disappear.

Just be, and watch. Being is not doing, and watching is also not doing. You sit silently doing nothing, witnessing whatsoever is happening. Thoughts will be moving in your mind; your body may be feeling some tension somewhere, you may have a migraine. Just be a witness. Don’t be identified with it. Watch, be a watcher on the hills, and everything else is happening in the valley. It is a knack, not an art.

Meditation is not a science. It is not an art, it is a knack – just that way. All that you need is a little patience.

The old habits will continue; the thoughts will go on rushing. And your mind is always in a rush hour, the traffic is always jammed. Your body is not accustomed to sitting silently – you will be tossing and turning. Nothing to be worried about. Just watch that the body is tossing and turning, that the mind is whirling, is full of thoughts – consistent, inconsistent, useless – fantasies, dreams. You remain in the center, just watching.

All the religions of the world have taught people to do something: stop the process of thought, force the body into a still posture. That’s what yoga is – a long practice of forcing the body to be still. But a forced body is not still. And all the prayers, concentrations, contemplations of all the religions do the same with the mind: they force it, they don’t allow the thoughts to move. Yes, you have the capacity to do it. And if you persist you may be able to stop the thought process. But this is not the real thing, it is absolutely fake.

When stillness comes on its own, when silence descends without your effort, when you watch thoughts and a moment comes when thoughts start disappearing and silence starts happening, that is beautiful. The thoughts stop of their own accord if you don’t identify, if you remain a witness and you don’t say, “This is my thought.”

You don’t say, “This is bad, this is good,” “This should be there….” and “This should not be there….” Then you are not a watcher; you have prejudices, you have certain attitudes. A watcher has no prejudice, he has no judgment. He simply sees like a mirror.

When you bring something in front of a mirror it reflects, simply reflects. There is no judgment that the man is ugly, that the man is beautiful, that, “Aha! What a good nose you have got.” The mirror has nothing to say. Its nature is to mirror; it mirrors. This is what I call meditation: you simply mirror everything within or without.

And I guarantee you…. I can guarantee because it has happened to me and to many of my people; just watching patiently – maybe a few days will pass, maybe a few months, maybe a few years. There is no way of saying because each individual has a different collection.

You must have seen people collecting antiques, postal stamps. Everybody has a different collection; the quantity may be different, hence the time it takes will be different – but go on remaining a witness as much as you can. And this meditation needs no special time. You can wash the floor and remain silently watching yourself washing the floor.

I can move my hand unconsciously, without watching, or I can move it with full awareness. And there is a qualitative difference. When you move it unconsciously it is mechanical. When you move it with consciousness there is grace. Even in the hand, which is part of your body, you will feel silence, coolness – what to say about the mind?

With your watching and watching, slowly the rush of thoughts starts getting less and less. Moments of silence start appearing; a thought comes, and then there is silence before another thought appears. These gaps will give you the first glimpse of meditation and the first joy that you are arriving home.

Soon the gaps will be bigger, and finally the gap is always with you. You may be doing something, the silence is there. You may not be doing anything, the silence is there. Even in sleep the silence is there.

For a meditator there are no dreams; dreams and thoughts are cousin-brothers, there is not much difference. If thoughts disappear, dreams disappear. And if for twenty-four hours a day you are surrounded by silence you will come to know what my secret is.

If you go near a lake, you start feeling cool. There is no secret in it – it is the milieu. You go to the forest and you feel the difference in the atmosphere. You are the same but the atmosphere around you is different.

When you come closer to me… and to come closer to me you are not to walk and sit by my side. To come closer to me is to be not a Christian, not a Hindu, not a Mohammedan, not a Buddhist, not a communist. To come close to me means that you don’t cling to any ideology, you don’t go on holding onto the past. To come close to me means you start living moment to moment.

Neither the past means anything to you, nor are you worried about the future. This very moment becomes the only reality. In fact it is the only reality. And if you can be in this moment, you can be on a faraway star but you will be close to me and you will feel a serenity, a silence, a lovingness such as you have never known.

I am not doing anything, remember, so don’t be grateful to me. I am a non-doer – I am just being available. That is not much of a doing. I am available, like the trees in the forest and the lakes and the ocean, and the sun and the moon. I am available. Now it is up to you to come close to me, or go away from me.

If you can come close to me you will start feeling things that have been unknown to you, and soon you will realize that what you are feeling close to me you can feel yourself wherever you are. That is the greatest moment of happiness for a master, when his disciple can be on his own.

You must know the meaning of being a disciple, people have forgotten; it comes from “discipline.”

And all the religions have corrupted the meaning of discipline; its root meaning is learning.

Coming close is learning.

What I have got, you have got.

I am aware of it, you are not aware of it.

-OSHO

Excerpt from From the False to the Truth, Chapter Three

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 Love? – Osho

 

What is love? 

It depends. There are as many loves as there are people. Love is a hierarchy, from the lowest rung to the highest, from sex to superconsciousness. There are many, many layers, many planes of love. It all depends on you. If you are existing on the lowest rung, you will have a totally different idea of love than the person who is existing on the highest rung.

Adolf Hitler will have one idea of love, Gautam Buddha another; and they will be diametrically opposite, because they are at two extremes.

At the lowest, love is a kind of politics, power politics. Wherever love is contaminated by the idea of domination, it is politics. Whether you call it politics or not is not the question, it is political. And millions of people never know anything about love except this politics – the politics that exists between husbands and wives, boyfriends and girlfriends. It is politics, the whole thing is political: you want to dominate the other, you enjoy domination.

And love is nothing but politics sugar-coated, a bitter pill sugar-coated. You talk about love but the deep desire is to exploit the other. And I am not saying that you are doing it deliberately or consciously – you are not that conscious yet. You cannot do it deliberately; it is an unconscious mechanism.

Hence so much possessiveness and so much jealousy become a part, an intrinsic part, of your love. That’s why love creates more misery than joy. Ninety-nine percent of it is bitter; there is only that one percent of sugar that you have coated on top of it. And sooner or later that sugar disappears.

When you are in the beginning of a love affair, those honeymoon days, you taste something sweet. Soon that sugar wears off, and the realities start appearing in stark nakedness and the whole thing becomes ugly.

Millions of people have decided not to love human beings any more. It is better to love a dog, a cat, a parrot; it is better to love a car – because you can dominate them well, and the other never tires to dominate you. It is simple; it is not as complex as it is going to be with human beings.

At a cocktail party the hostess couldn’t help overhearing the conversation of a suave gentleman.

“Oh, I adore her. I worship her,” declared the gentleman.

“I would too if she were mine,” agreed his friend.

“The way she walks and swishes. Her beautiful big brown eyes, her head so proud and erect…”

“You’re very fortunate,” commented his friend.

“I would too if she were mine,” agreed his friend.

“The way she walks and swishes. Her beautiful big brown eyes, her head so proud and erect…”

“You’re very fortunate,” commented his friend.

“And do you know what really thrills me? The way she nibbles my ear.”

“Sir,” the hostess interjected. “I couldn’t help listening to those affectionate words. In this day of numerous divorces I admire a man who so passionately loves his wife.”

“My wife?” said the gentleman, surprised. “No – my champion race horse!”

People are falling in love with horses, dogs, animals, machines, things. Why? Because to be in love with human beings has become an utter hell, a continuous conflict – nagging, always at each other’s throats.

This is the lowest form of love. Nothing is wrong with it if you can use it as a stepping-stone, if you can use it as a meditation. If you can watch it, if you try to understand it, in that very understanding you will reach another rung, you will start moving upwards.

Only at the highest peak, when love is not a relationship any more, when love becomes a state of your being, the lotus opens totally and great perfume is released – but only at the highest peak. At its lowest, love is just a political relationship. At its highest, love is a religious state of consciousness.

I love you too, Buddha loves, Jesus loves, but their love demands nothing in return. Their love is given for the sheer joy of giving it; it is not a bargain. Hence the radiant beauty of it, hence the transcendental beauty of it. It surpasses all the joys that you have known.

When I talk about love, I am talking about love as a state. It is unaddressed: you don’t love this person or that person, you simply love. You are love. Rather than saying that you love somebody, it will be better to say you are love. So whosoever is capable of partaking, can partake. Whosoever is capable of drinking out of your infinite sources of being, you are available – you are available unconditionally.

That is possible only if love becomes more and more meditative.

‘Medicine’ and ‘meditation’ come from the same root. Love as you know it is a kind of disease: it needs the medicine of meditation. If it passes through meditation, it is purified. And the more purified it is, the more ecstatic.

Nancy was having coffee with Helen.

Nancy asked, “How do you know your husband loves you?”

“He takes out the garbage every morning.”

“That’s not love. That’s good housekeeping.”

“My husband gives me all the spending money I need.”

“That’s not love. That’s generosity.”

“My husband never looks at other women.”

“That’s not love. That’s poor vision.”

“John always opens the door for me.”

“That’s not love. That’s good manners.”

“John kisses me even when I’ve eaten garlic and I have curlers in my hair.”

“Now, that’s love.”

Everybody has their own idea of love. And only when you come to the state where all ideas about love have disappeared, where love is no more an idea but simply your being, then only will you know its freedom. Then love is God. Then love is the ultimate truth.

Let your love move through the process of meditation. Watch it: watch the cunning ways of your mind, watch your power-politics. And nothing else except continuous watching and observing is going to help. When you say something to your woman or your man, look at it: what is the unconscious motive? Why are you saying it? Is there some motive? Then what is it? Be conscious of that motive, bring it to consciousness – because this is one of the secret keys for transforming your life: anything that becomes conscious disappears.

Your motives remain unconscious, that’s why you remain in their grip. Make them conscious, bring them to light, and they will disappear. It is as if you pull up a tree and bring the roots to the sunlight: they will die, they can exist only in the darkness of the soil. Your motives also exist only in the darkness of your unconsciousness. So the only way to transform your love is to bring all the motivations from the unconscious into the conscious. Slowly, slowly, those motives will die.

And when love is unmotivated, then love is the greatest thing that can ever happen to anybody. Then love is something of the ultimate, of the beyond.

That is the meaning when Jesus says, “God is love.” I say to you: Love is God. God can be forgotten, but don’t forget love – because it is the purification of love that will bring you to God. If you forget about God completely, nothing is lost. But don’t forget love, because love is the bridge. Love is the process of alchemical change in your consciousness.

-OSHO

From Unio Mystica, V.2, Chapter Four

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.

Escape Into Reality – Osho

When I dropped my job as a political reporter in order to come to Poona, some of my friends who are engaged in the struggle against atomic power, destruction of the environment, the dismantling of democratic freedoms, etcetera, called me an escapist.

Sometimes I wonder if they are right. Are they? 

Satyananda, they are right, but they are right in a totally different sense of which they are not aware.

One can escape from reality, one can also escape to reality.

And the second is the case. When you move into meditation or into sannyas it is escaping to reality, not from reality. Because the most real thing in you is your own center. The farther away you are from your center, the farther away you are from reality.

And the struggle that they are continuing against atomic power, destruction of the environment, the dismantling of democratic freedoms, etcetera is not going to succeed in their way – it is not possible to succeed that way.

We are not struggling against anything like that here, because we are cutting the very roots. They are struggling only against the leaves. From where does atomic power come? Who has created it, and why? From where does war come, and why? Who has destroyed the environment, and why? From where does all this destructiveness come?

Why is there no democracy in the world? Why is there no individual freedom in the world? Who has done all this? Do you think you can make some party, some class, some section of the society, responsible for it? Then you will be utterly wrong.

It is the human mind that is responsible. The way the human mind has existed up to now is somehow wrong. The human mind has not yet learned how to be creative, hence there is destruction. And there will be destruction, unless we change the very foundation of the human mind.

Struggling against war is not going to help, because that is again another war. Have you not seen the pacifists and their processions, and how they howl and scream and how angry they are? And they are pacifists. And every pacifist procession ends in destruction: they start looting the shops and burning the buses and throwing stones at the police. And they had come to propagate peace.

This is an old stupidity. All wars are fought in the name of peace, all the wars have always been fought in the name of peace. Can’t you see he point? Man wants to fight, any excuse will do. And peace is a beautiful excuse.

All politicians talk about peace and prepare for war. And if you ask them why, they will say “how can we protect peace? We have to be strong, otherwise peace will be destroyed. So we have to prepare for war in order to have a peaceful world.” And when the preparation has gone on for long then you have to do something, because otherwise the preparation becomes heavy.

For example, a person has been continuously exercising and preparing himself, just in order to be ready to fight. Then one day he is ready. Now he hankers to fight; now his whole preparation forces him to fight. And he was not exercising alone: the neighbor was also going to the gym, and also getting muscular, and also becoming a Muhammad Ali. And both walk before each other’s house in a very aggressive way, and both are afraid of each other. And then finally somebody has to begin to fight.

Machiavelli said the best way to defend is to be offensive, the best means of defense is to be offensive. Then somebody has to start it, because it becomes heavy. It becomes a tension, and the tension has to be released.

Now, when you go on piling up arms and bombs, how long can you go on piling them up? One day you have to start selling them; it is dangerous to go on accumulating them. Then, somewhere or other, there has to be a war: it becomes an economic necessity.

Big world wars are fought once in a while, and between two big wars small wars go on – sometimes in Israel, sometimes in Korea, sometimes in Vietnam, sometimes Bangladesh, Kashmir… they go on. Because the great powers are creating bombs and the Pakistanis will fight; they will become the market. Then the Israelis and the Arabs will fight, and they will become the market.

Just see the whole point. If Israel gets arms from America, then the Arabs will get arms from Russia: both need a market. If India gets arms from Russia, then Pakistan gets arms from America: they both are in need. And they are improving their arms every day – so what to do with out-of-date arms? They are useless. You can destroy them, dump them in the ocean, but then all that you have put into them is lost.

Sell them to backward countries. For them they are great things. For Russia and America they are out of date, useless, but for India and Pakistan they are just the last word. They are primitive as far as American technology and Russian technology are concerned; they are of no use. If Russia and America go to war they will not be of any use; there is no point in keeping them.

So this whole game continues. We go on talking of peace, and we go on creating war.

We have to understand the human mind; the human mind has to be changed from the roots. If the human mind remains ambitious then there is no possibility of a world without war: ambition is war. If the human mind remains sectarian – Christian, Hindu, Mohammedan – there is no possibility of any peace. Because those sects will divide people, and any division is the beginning of war.

Satyananda, you have not escaped from reality, you have escaped to reality. We are not talking about peace; there is no point in talking about it. We are creating the foundation of it. We are not pacifists and we are not marching on the streets and going on a long walk – to the capital – a pacifist procession with slogans and shouting. We are not doing all that nonsense, it is pointless! It simply helps a few people to throw out and cathart their destructiveness, that’s all. They enjoy it.

I know those people, they are always in every protest march. I lived in Jabalpur for many years, and I was watching every kind of thing that went around. So whenever there was a protest march or anything, I would go and watch. I was surprised: I found one man in all protest marches, all kinds – communist, socialist, jansanghi, hinduites, arya samajis, anybody! He was always there. I was puzzled: he is congressee, he is a communist, he is a socialist, he is a jansanghi….

One day I caught hold of him and I asked him, “You puzzle me very much. I see you in every procession, every protest, and you shout the best!”

He said, “I am also puzzled, because I see you always watching, and you never participate! How do you manage it? And I was afraid that one day or other you were going to ask me,” he said, “because you see me in every protest. I enjoy shouting. I don’t care for whom I am shouting or against whom I am shouting. I enjoy shouting! It is such good exercise, and I feel so thrilled and excited, and it always gives me a good appetite. And it brings some excitement; otherwise life is a boredom.” […]

We are not doing anything like that here. So those who are doing such things will think that this is an escape from reality, because they think what they are doing is reality. It is not.

And naturally, sitting silently here – meditating, dancing, with closed eyes doing vipassana, watching, being alert – certainly, for them it is an escape. It is an escape, but in a different sense.

You are going, Satyananda, to the very root of all diseases. And we are trying to cut that very root. We are trying to create a new kind of human being – without ego, without ambition, without any desire to succeed in the world. We are trying to create a human being who wants to dance, sing, love, who wants to celebrate life. We are trying to create a creative human mind.

And remember, only a no-mind is a creative mind. When the so-called mind disappears and there is just pure emptiness, virgin emptiness, out of that virgin emptiness arises creativity. A thousand and one flowers bloom in that emptiness.

That is the garden Hakim Sanai is talking about: the hadiqa, the garden. We are trying to create that garden. We will make our bodies a compost, we will make our minds a compost, so that the golden flower can bloom in us.

This is not an escape from reality, this is escaping into reality.

-OSHO

From Unio Mystica, V.1, Chapter Two

Copyright© OSHO International Foundation

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

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

Ending Thought – J. Krishnamurti

Questioner: I wonder what you really mean by ending thought. I talked to a friend about it and he said it is some kind of oriental nonsense. To him thought is the highest form of intelligence and action, the very salt of life, indispensable. It has created civilization, and all relationship is based on it. All of us accept this, from the greatest thinker to the humblest labourer. When we don’t think we sleep, vegetate or daydream; we are vacant, dull and unproductive, whereas when we are awake we are thinking, doing, living, quarrelling: these are the only two states we know. You say, be beyond both – beyond thought and vacant inactivity. What do you mean by this?

Krishnamurti: Very simply put, thought is the response of memory, the past. The past is an infinity or a second ago. When thought acts it is this past which is acting as memory, as experience, as knowledge, as opportunity. All will is desire based on this past and directed towards pleasure or the avoidance of pain. When thought is functioning it is the past, therefore there is no new living at all; it is the past living in the present, modifying itself and the present. So there is nothing new in life that way, and when something new is to be found there must be the absence of the past, the mind must not be cluttered up with thought, fear, pleasure, and everything else. Only when the mind is uncluttered can the new come into being, and for this reason we say that thought must be still, operating only when it has to – objectively, efficiently. All continuity is thought; when there is continuity there is nothing new. Do you see how important this is? It’s really a question of life itself. Either you live in the past, or you live totally differently: that is the whole point.

Questioner: I think I do see what you mean, but how in the world is one to end this thought? When I listen to the blackbird there is thought telling me instantly it is the blackbird; when I walk down the street thought tells me I am walking down the street and tells me all I recognise and see; when I play with the notion of not thinking it is again thought that plays this game. All meaning and understanding and communication are thought. Even when I am not communicating with someone else I am doing so with myself. When I am awake, I think, when I am asleep I think. The whole structure of my being is thought. Its roots lie far deeper than I know. All I think and do and all I am is thought, thought creating pleasure and pain, appetites, longings, resolutions, conclusions, hopes, fears and questions. Thought commits murder and thought forgives. So how can one go beyond it? Isn’t it thought again which seeks to go beyond it?

Krishnamurti: We both said, when thought is still, something new can be. We both saw that point clearly and to understand it clearly is the ending of thought.

Questioner: But that understanding is also thought.

Krishnamurti: Is it? You assume that it is thought, but is it, actually?

Questioner: It is a mental movement with meaning, a communication to oneself.

Krishnamurti: If it is a communication to oneself it is thought. But is understanding a mental movement with meaning?

Questioner: Yes it is.

Krishnamurti: The meaning of the word and the understanding of that meaning is thought. That is necessary in life. There thought must function efficiently. It is a technological matter. But you are not asking that. You are asking how thought, which is the very movement of life as you know it, can come to an end. Can it only end when you die? That is really your question, isn’t it?

Questioner: Yes.

Krishnamurti: That is the right question. Die! Die to the past, to tradition.

Questioner: But how?

Krishnamurti: The brain is the source of thought. The brain is matter and thought is matter. Can the brain – with all its reactions and its immediate responses to every challenge and demand – can that brain be very still? It is not a question of ending thought, but of whether the brain can be completely still. Can it act with full capacity when necessary and otherwise be still? This stillness is not physical death. See what happens when the brain is completely still. See what happens.

Questioner: In that space there was a blackbird, the green tree, the blue sky, the man hammering next door, the sound of the wind in the trees and my own heartbeat, the total quietness of the body. That is all.

Krishnamurti: If there was recognition of the blackbird singing, then the brain was active, was interpreting. It was not still. This really demands tremendous alertness and discipline, the watching that brings its own discipline, not imposed or brought about by your unconscious desire to achieve a result or a pleasurable new experience. Therefore during the day thought must operate effectively, sanely, and also watch itself.

Questioner: That is easy, but what about going beyond it?

Krishnamurti: Who is asking this question? Is it the desire to experience something new or is it the enquiry? If it is the enquiry, then you must enquire and investigate the whole business of thinking and be completely familiar with it, know all its tricks and subtleties. If you have done this you will know that the question of going beyond thought is an empty one. Going beyond thought is knowing what thought is.

-J. Krishnamurti

From The Urgency of Change