The Second Zen Stick

Deeksha in Vrindavan
Deeksha in Vrindavan

My first Zen stick happened when I was around three years old. It is one of the earliest memories I have. Of course I had never heard the term and it would be another twenty-three years or so until I would.

I was sleeping in my bed in a room with no one else present and suddenly, how could it be otherwise, I felt a whack on the top part of the back of my head. I sat up and looked around the room but there wasn’t anyone there.

Twenty-three years later I met a ferocious Zen master who carried a Zen stick made out of her words. Her name was Deeksha. Deeksha was the boss, the mom, the coordinator of the Vrindavan kitchen in the ashram.

Sumati and I had arrived from Japan with our pockets full of money saved from working and wanted to make a contribution to the ashram. Sheela gladly accepted but suggested that we save some for our own expenses and then assigned both of us to work in Vrindavan. Deeksha was not only in charge of the public ashram restaurant but also had her own band of handymen for whatever projects that came up. It was almost as though she had her own empire within the ashram; this certainly was no secret from Osho. Sumati went into the kitchen and I became a handyman.

Deeksha was known for her passion, energy and insults as well as being extremely capable of organizing work. She was also one of the most generous people in the ashram, often using her personal money to come to the aid of her friends and workers. But no one wanted to be called on the carpet by Deeksha. One day you could be leading a crew of carpenters working on building bookshelves for Osho’s library and the next day you could be banished to the bakery that was offsite and away from the ashram.

On one particular day during the lecture, a deep meditation had descended. It was one of those discourses that Osho would take you by the hand and lead you ever deeper into your interiority.  With this sense of being came a peace that knew no fear. I lingered longer than usual after the discourse bathing in the majesty.

When I left Buddha Hall, someone had been summoned to find Purushottama and bring him to Deeksha. I knew what awaited me but there was a calm easy feeling that accompanied my walk. I remember that she was standing with her back to the kitchen wall and she let fly all of her quivers. She was extremely animated and I have no idea what she said, but what I remember was that it was as if love was pouring from her in what would look like to an onlooker as anger. The energy that issued forth just washed over and through and yet didn’t touch me. I was a witness to a raging Zen master but inside was the same peace that I had left Buddha Hall with. From that moment I knew it was possible to be in the marketplace but not of the marketplace. I remained untouched.

Years after we had left Poona and even after the Ranch had closed I would think about Deeksha and feel some regret that she had not had a Deeksha like I had. Deeksha offered me an opportunity that no one else in the ashram could. It was easy to see why Osho gave her so much freedom and so much responsibility.  In his Buddhafield even the wildest, fiercest expressions were love.


This story is from a collection of stories and essays from along the Way titled From Lemurs to Lamas: Confessions of a Bodhisattva.

Suppose Your Passive Form to be an Empty Room – Osho

Suppose your passive form to be an empty room with walls of skin – empty. 

Suppose your passive form to be an empty room with walls of skin ... but inside, everything empty. This is one of the most beautiful techniques. Just sit in a meditative posture, relaxed, alone, your backbone straight and the whole body relaxed – as if the whole body is hanging on the backbone. Then close your eyes. For a few moments go on feeling relaxed, more relaxed, becoming calmer and calmer and calmer. Do this for a few moments, just to be in tune. And then suddenly start feeling your body is just walls of skin and there is nothing inside, there is no one inside, the house is vacant. Sometimes you will feel thoughts passing, clouds of thoughts moving, but don’t think that they belong to you. You are not. Just think that they are roaming in a vacant sky – they don’t belong to anyone, they don’t have any roots.

Really this is the case: thoughts are just like clouds moving in the sky. They don’t have any roots and they don’t belong to the sky, they simply roam in the sky. They come and they go and the sky remains untouched, uninfluenced. Feel that your body is just walls of skin and there is no one inside. Thoughts will still continue – because of old habit, old momentum, old cooperation, thoughts will go on coming. But just think that they are rootless clouds moving in space – they don’t belong to you, they don’t belong to anybody else. There is no one to whom they can belong – you are empty. It will be difficult, but because of the old habits, nothing else. Your mind would like to catch some thought, be identified with it, move with it, enjoy it, indulge in it. Resist! Just say there is no one to indulge, there is no one to fight, there is no one to do anything with this thought. Within a few days, a few weeks, thoughts will slow down, they will become less and less. The clouds will start disappearing, or, even if they come, there will be great gaps of cloudless sky when there will be no thought. One thought will pass. Then another will not come for a period. Then another will come and then there will again be an interval. In those intervals you will know for the first time what emptiness is. And the very glimpse of it will fill you with such deep bliss you cannot imagine.

Really it is difficult to say anything about it, because whatsoever is said in language will refer to you, and you will not be there. If I say that you will be filled with happiness it will be nonsense. You will not be there, so how can I say you will be filled with happiness? Happiness will be there. Just within the four walls of your skin, happiness will be there, vibrating – but you will not be there. A deep silence will descend on you, because if you are not, no one can create a disturbance. You always go on thinking that somebody else is disturbing you; the traffic noise on the road, children playing around you, the wife working in the kitchen… somebody is disturbing you. Nobody is disturbing you; you are the cause of the disturbance. Because you are there, anything can disturb you. If you are not there, then disturbances will come and pass through the emptiness without touching it. You are there – very touchy, a wound; anything immediately hurts you.

I have heard about a scientific story. It happened after the third world war that all were dead; now there was no one on the earth, only trees and hills were there. One big tree thought to create a great noise, as it used to create in the past. It fell down from a big rock, it did everything that was possible, but there was no noise. Because for noise your ears are needed, for sound your ears are needed. If you’re not there, sound cannot be created. It is impossible. I am speaking here. I am making sound because you are here. If no one is here, I may go on speaking, but sound cannot be created. But I can create it myself because I myself can hear it. If no one is there to hear, sound cannot be created, because sound is a reaction of your ears.

If no one is there on the earth, the sun will rise but it cannot create light. It seems absurd. We cannot conceive of it because we always think that the sun will rise and there will be light. Your eyes are needed. Without your eyes, the sun cannot create light. It may go on rising but it will be futile because the rays will pass in emptiness. There will be no one who can react and who can say that this is light. Light is a phenomenon of your eyes. You react. Sound is a phenomenon of your ears. You react. What do you think… a rose is there in the garden, but if no one passes, will there be perfume? A rose alone cannot create perfume. Impossible. You and your nose are needed – someone to react and interpret that this is perfume, this is rose-perfume. However hard a rose tries, without a nose it will not be a rose at all.

The disturbance on the street is not there really, it is within your ego. Your ego reacts and says that this is a disturbance. It is your interpretation. Sometimes in a different mood you may enjoy it. Then it will not be a disturbance. You may enjoy it in a different mood. And then you will say, “This is beautiful. What music!” But in a sad moment even music will become a disturbance. But if you are not there, just space, emptiness, there can be neither disturbance nor music. Things will just pass through you, unnoticed. Because unstruck, there is no wound to react, there is no one to respond; not even an ego will be created. This is what Buddha calls nirvana. 

And this technique can help you. 

Suppose your passive form to be an empty room with walls of skin – empty.

Sit in a passive state, inactive, not doing anything…. Because whenever you do something the doer comes in. Really there is no doer. Only because of the doing you imagine that there is one. Buddha is difficult only because of this. Only because of linguistic forms have problems arisen. We say a man is walking. If you analyze this sentence, it means that there is someone who is walking. But Buddha says there is only a process of walking, there is no one who is walking. You are laughing. Because of language it appears that there is someone who is laughing. Buddha says there is laughter but no one inside who is laughing. When you laugh, remember this, and find out who laughs. You will never find anyone – there is simply laughter. There is no one behind it doing it. When you are sad, there is no one who is sad, there is simply sadness. Look at this, simply sadness. It is a process: simply laughter, simply happiness, simply unhappiness. There is no one behind it.

Only because of language do we go on thinking in terms of two. If there is movement, we say there must be someone who has moved – the mover. We cannot conceive of movement alone. But have you ever seen the mover? Have you ever seen the one who laugh? Buddha says there is life, the process of life, but no one inside who is alive. And then there is death, but no one dying. For Buddha you are not a duality – the language creates a duality. I am speaking. There is no one who is speaking. It is a process. It belongs to no one.

But for us this is difficult because our mind is deeply rooted in dualism. Whenever we think of some activity, we conceive of some actor inside, some doer. That’s why a passive, inactive form is good in meditation because then you can fall into emptiness more easily. Buddha says, “Don’t meditate. Be in meditation.” The difference is vast. I will repeat. Buddha says, “Don’t meditate. Be in meditation.” Because if you meditate, the doer has come in – you will go on thinking that you are meditating. Then meditation has become an act. Buddha says, “Be in meditation.” That means be totally passive, don’t do anything, and don’t think that there is any doer. That’s why sometimes, when the doer is lost in the doing, you feel a sudden upsurge of happiness. It comes because you have become one. With a dancer a moment comes when dance takes over the dancer disappears – then happens a sudden blessing, a sudden beatitude, a sudden ecstasy. He is filled with unknown bliss. What has happened? Only the doing remained and the doer was no more.

At the war-front, soldiers sometimes attain to very deep bliss. It is difficult to conceive of because they are so near death – at any moment they can die. In the beginning it makes them afraid; they tremble in fear. But you cannot continue trembling and fearing every day, continuously. One becomes accustomed, one accepts death – then the fear disappears. And when death is so near and with any wrong movement you may be dead immediately, the doer is forgotten, and only duty remains, only doing remains. And one has to be so deeply in the doing that one cannot go on remembering that “I am”. That “I am” will create trouble. You will miss. You will not be totally in the activity. And life is at stake so you cannot afford duality. Action becomes total. When action is total, you suddenly feel you are happy as you have never been before. Warriors have known very deep springs of joy that ordinary life cannot give to you. That may be the reason why war is so appealing. And that may be the reason why kshatriyas, warriors, have attained to moksha more than brahmins; because brahmins are always thinking and thinking – much mental activity. Twenty-four Jain teerthankaras, Ram, Krishna, Buddha, were all kshatriyas, warriors. They have attained to the highest peak.

No businessman has ever been heard to attain to that peak. He lives in such security that he can afford to be dual. Whatsoever he is doing, it is never total. Profit cannot be a total activity. You can enjoy it, but it is never a life-and-death problem. You can play with it, but nothing is at stake. It is a game. A business is playing a game, the game of money. The game is not very dangerous so businessmen almost always remain mediocre.. Even a gambler may attain to higher peaks of bliss than a businessman, because a gambler moves into danger. He stakes everything that he has got – in that moment of total stake the doer is lost.

That may be the reason why gambling is so appealing, war is so appealing. As far as I understand, behind whatsoever is appealing, there must be some ecstasy lurking somewhere, some hint of the unknown somewhere, some glimpse of the deep mystery of life hidden somewhere there. Otherwise nothing can be appealing.

Passivity…. Any posture that you take in meditation should be passive. In India we have evolved the most passive asana, the most passive posture, that is siddhasana. And the beauty of it is that in this siddhasana posture, as Buddha sits, the body is in the deepest of passive states. Even while lying down you are not so passive; even while sleeping, your posture is not so passive, it is active. Why is a siddhasana so passive? For many reasons. In this posture the body is locked, closed. The body has an electric circle: when the circle is closed and locked, the electricity moves round and round inside the body, it does not leak out. Now it is a proved scientific phenomenon that in certain postures your body leaks energy. When the body is leaking energy, it has to create energy continuously. It is active. The body dynamo has to work continuously because you are leaking. When energy is leaking from the outside body, the inside body has to be active to replace it. So the most passive state will be when no energy is leaking.

Now in Western countries, particularly in England, they treat patients just by making a circle of their body electricity. In many hospitals these techniques are being used and they are very helpful. A person lies on the floor on a net of wires. The net of wires is just to make a circle of his body electricity. Just half an hour is enough, and he will feel so relaxed, so filled with energy, so strong, that he cannot believe that when he came he was so weak.

In all the old cultures, people used to sleep in a particular direction in the night just so that energy didn’t leak out – because the earth has a magnetic force. To use that magnetic force you have to lie in a particular direction – then the force in the earth will magnetize you the whole night. If you are lying opposite to it the force is fighting with you and your energy will be destroyed. Many people in the morning feel very depressed, very weakened. This should not be so, because sleep is meant to rejuvenate you, to give you more energy. But there are many people who are energetic when they go to bed but in the morning they are just dead. There can be many reasons for it but this may be one: they are lying in the wrong direction. If they are lying against the earth magnet they will feel dissipated.

So now scientists say that the body has an electric circuit which can be locked, and they have studied many yogis sitting in siddhasana. In that state the body is leaking the minimum energy; energy is preserved. When energy is preserved the inner batteries need not work, there is no need for any activity. So the body is passive. In this passivity, you can become more empty than if you are active.

In this siddhasana posture your backbone is straight and the whole body is also straight. Now many studies have been done. When your body is straight, totally straight, you are least influenced by the gravitation of the earth. That’s why if you sit in a posture which is inconvenient, which you call inconvenient, the inconvenience is caused because your body is affected by more gravitation. If you are sitting straight then gravitation is least effective, because it can pull only your backbone, nothing else. That’s why it is difficult to sleep while standing. It is almost impossible to sleep while standing in a shirshasana, on your head. For sleep you have to lie down. Why? Because then the earth has the maximum pull on you – and the maximum pull makes you unconscious. For sleep you have to lie down on the ground, so the earth’s gravitation touches the whole of your body and pulls every cell of it. Then you become unconscious. Animals are more unconscious than man because they cannot stand erect. Evolutionists say that man could evolve because he could stand erect, on two feet. The gravitation pull is less. Because of that he could become a little more aware.

In siddhasana, the gravitational pull is at its minimum. The body is inactive and passive, closed inside; it has become a world unto itself. Nothing is moving out, nothing is coming in. Eyes are closed, hands are locked, feet are locked – energy moves in a circle. And whenever energy moves in a circle, it creates an inner rhythm, an inner music. The more you hear that music, the more you feel relaxed.

Suppose your passive form to be an empty room – just like an empty room – with walls of skin – empty. Go on dropping into that emptiness. A moment will come sometime when you feel everything has disappeared; that there is no one, nobody, the house is vacant; the lord of the house has disappeared, evaporated. In that gap, in that interval, when you are not present inside, the Divine will be present. When you are not, God is. When you are not, bliss is. So try to disappear. Try to disappear from within.


From The Book of Secrets, Chapter 79 -1

The Book of Secrets

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Suppose Your Passive Form to be an Empty Room.

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

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

Emptiness of the Heart – Osho

I find it more difficult to dis-identify from my feelings than from my thoughts, it seems that this is because my feelings are more rooted in my body. 

Are feelings closer to the head, in fact, than to the empty heart?

This is a fallacy created by the poets. Your thoughts, your feelings, your emotions, your sentiments, all are centered in your head. It is just a fallacy to think that your feelings are in the heart. Your heart is just a blood pumping station.

When we are talking about the empty heart, we are really talking about the empty mind. Buddha has used the word ‘heart’ instead of mind because mind has become associated with the idea that it is only the process of thinking, and the process of feeling is in the heart, and the heart is deeper.

These ideas have been created by the poets. But the truth is, you can call it empty mind or you can call it empty heart; it is the same. Emptiness — you are just a watcher and all around there is nothing with which you are identified, there is nothing to which you are clinging. This non-clinging watchfulness is the empty mind, no-mind, or empty heart. These are simply words. The real thing is emptiness — of all thoughts, feelings, sentiments, emotions. Only a single point of witnessing remains.

And you will find it difficult. Dis-identifying from thoughts is easier because thoughts are more superficial. Dis-identifying from the feelings is a little difficult because they are deeper, and they are rooted more in your biology, in your chemistry, in your hormones. Thoughts are just floating clouds. They are not rooted in your chemistry, in your biology, in your physiology, in your hormones; they are just floating clouds without any roots. But feelings have roots, so it is difficult to uproot them.

It is easy to become watchful about the theory of relativity. It is difficult to be a witness of your anger, your love, your greed, your ambition. The reason is they are rooted more deeply in the body. But if you can dis-identify yourself from the body, there is no difficulty.

And, Maneesha, being a woman it is a little more difficult. There are differences between men and women….

Mulla Nasruddin was reading his newspaper and suddenly called his wife and said, “I have caught four flies: two are males and two are females.”

The wife said, “My god, how did you manage to know their sex?”

He said, “Easy! Two were reading the newspaper with me for hours. And two were sitting on the mirror, completely glued.”

So it is a little difficult. But witnessing is such a sharp sword — it cuts thoughts, feelings, emotions, in a single blow. And you know it by experience now: as you go deeper in your meditation, the body is left far behind, the emotions, the thoughts… only the witnessing remains. That is your authentic nature. The emptiness of the Buddha’s heart… when you are so empty, you are one with the Buddha. You are one with all the buddhas of all times, past, present, future.


From The Buddha: The Emptiness of the Heart, Chapter Eight


Copyright© OSHO International Foundation

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

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


Tim Kaine and I

Tim Kaine went to Rockhurst High School, a Jesuit run school in Kansas City, Missouri. This is the same high school that my mother wished that I had attended. However, I managed to score one of the lowest recorded scores on the entrance exam thereby thwarting my mother’s plan.

He went on to work with the Jesuits in Honduras. I went on to meditate with Osho in India. He went on to work his way through politics culminating in the Democratic Nominee for Vice-President of the United States. I went on to discovering that I am not the body, not the mind and not my feelings culminating in discovering the Witnessing Consciousness.

It seems that the lesson here is if you want to be ‘somebody’ you should listen to your mother but if you want to be ‘no-body’ then you should listen to your inner voice.


No-Mind, No Time – Osho

The other day I visited Sita Ma. I looked into her eyes and felt almost as if time had stopped and exploded. Completely overwhelmed and with much reluctance I came away, laughing and crying. Can you talk about the moment when time stops, when I feel as if everything is rushing at me and at the same time, away from me, all in a split second which also seems like a lifetime and leaves me feeling like a small child?

Prem Sono, the question about time and its stopping is immensely complex. For centuries philosophy has been trying to figure out what time is. There have been many different standpoints, but none of them seems to be supported by logic and rationality.

The ordinary idea of time is that it is like a river that is flowing by your side. That which has passed is the past; that which is passing is the present; that which is going to pass is the future. It is if time is a flux, a movement, and you are standing still and time goes on moving.

But it is not true that you are standing still. Once you were a child, now you are young, now you are old, now you are dead. You are not standing still; you are continuously changing. Because of this fact there have been philosophers who propounded a second theory, that time is static, it is always the same; what changes is you. You are the flux from childhood to youth, from youth to old age, from old age to beyond. Because you cannot conceive your own changing process, it is so subtle and so quick, you project it on time.

Nobody knows what time is, where time is. Nobody has ever seen it, nobody has ever touched it. Nobody has ever come to grips with time and its existence.

Then three hundred years ago science became interested in what time is, because philosophy had not given any satisfactory answer. Science came to a point where it needed an answer about time. Without it, its many hypotheses remain simply hypotheses. It was a gap that had to be filled.

Albert Einstein proposed something which has been temporarily accepted. In science, nothing is accepted permanently – because one never knows, tomorrow somebody else may bring a better hypothesis. So science is always hypothetical. That is the beauty of science and that is the ugliness of religion. Because religion goes on insisting that whatever is written in the Holy Scriptures is true and true forever, no change is possible. How can there be any change when the holy scriptures of all the religions are written by God?

Science has a more significant attitude. Everything is, at the moment, hypothetically right. Nobody can say anything about what will happen the next moment. That is the meaning of relativity: when we say something is true, it simply means that relatively it is true. In comparison to other hypotheses, this hypothesis is relatively true. But tomorrow somebody may introduce some new hypotheses, and in comparison to them it may no longer be true. Something new may become true – but that too will remain only hypothetically true. Science is very honest.

Albert Einstein stated something very great about time, that it is only a dimension of space. We have always known that space has three dimensions; Einstein added the fourth dimension to space, and it fits very well with his physics and it fits very well with all that has been discovered, taking it as a hypothetical truth. So many things, so many discoveries, so many inventions and they all prove reflectively the truth of the hypothesis.

If time is only a dimension of space – and you never ask whether space is moving or static, nobody ever asks. Space is always there, the same. It is the same sky, it is the same space; things in it may change but space remains unchanging. And if time is also a dimension of space that means it does not change at all.

You are saying that you felt in a moment as if time had stopped. Those moments are great, tremendously great, when you experience that time has stopped. In fact, time is always in a state of being the same. It is not a flux; it is not a river – the old idea.

Time is always present – never past, never future. Things go on passing, disappearing, new things go on coming, but time itself is only a dimension of space, absolutely static. So when time stops for you, it is not time that stops; what stops is your mind.

Your mind is in a constant flux – so many thoughts, so many ideas, so many imaginations and dreams and projections, and they have all stopped. Because your mind stops, suddenly you realize time has stopped.

But in fact the stopping of the mind only reveals to you the reality of time. It is never moving, it is unmoving. It is just here, it is just now. It has never changed, and it will never change. Everything in it changes, but time itself remains absolutely unchanged.

The moment your mind stops moving, suddenly you realize that time has stopped. So it is significant to understand that it is your mind that has stopped, not time.

Krishnamurti used to say again and again, “Mind is time.” This is a strange statement, particularly for those who do not understand the state of no-mind. Because when the mind disappears, time also disappears – time that you used to think of as a flux – stopping of the mind is a revelation which appears to you as a stopping of time.

But as you grow more and more meditative and your mind becomes more and more silent, you will become aware that as your silence, your peace, your mindlessness is growing, time is disappearing.

When the mind is absolutely still, there is no time. That means there is nothing which you can think of as changing, nothing visible that you can conceive of as time. Hence the ancient most treatise on meditation says that those moments when time stops are the moments when you experience meditation. And those are the moments which have given an inclination, a vision, a glimpse of something beyond the mind. Looking at a sunset, you are so absorbed that the mind stops at the beauty of the sunset. Suddenly there is no time.

Time is a reflection of your mind. You can watch it in many ways. When you are miserable, time passes very slowly – strange, why should the time pass so slowly? And when you are happy and joyous, time passes fast.

There is a statement in the Bible which says, Those who are thrown in the darkness of hell will remain there forever. One of the great agnostic thinkers of our times, Bertrand Russell, has written a book, Why I am Not a Chistian, and he insists on that point very much. And logically – and he was a logician and a mathematician – you will be convinced when you look at his argument.

Bertrand Russell accumulated all the facts which made him decide not to be a Christian. He was born a Christian, he belonged to a large family, and he himself had the title of Earl – a very respectable man, a Nobel prize winner. One of the points is that this is absolutely unjustified.

Because Christians believe in only one life, in his seventy years, how many sins can a man commit? If you commit sins from the day you are born, without sleeping, without eating, without doing anything else, just committing sins and sins and sins to the very last breath, still, how many sins can you commit?

In the first place it is not possible. You will need sleep – even sinners need sleep – you will have to eat food, you will have to earn your bread, you will have to take time for your bath, for changing your clothes, for shaving your beard. If you count, very little time is left in a seventy-year lifespan when you can commit sins.

Bertrand Russell himself says, “I have noted down how many sins I have committed, and I have also included the sins that I wanted to commit, but could not. Even if I am punished for those sins which I never committed but only thought about, then too the hardest and cruelest judge cannot send me to jail for more than four and a half years.”

For such small crimes an eternity of hellfire…? God seems to be insane. There should be some judgment. And he has omitted the point that the same is true for virtue: how much virtue can you do? – And for that little virtue that you do, eternal paradise? There has to be some limit. And neither are there sinners who need to be eternally in hellfire.

Do you understand what is meant by eternity, unending, forever? Just think what it means – forever – and your mind will feel tired. Wherever you go, go on, go on… it never comes to an end. Hellfire just for the few small sins that you loved somebody’s wife, you picked somebody’s pocket – eternal hellfire? And just because you donated to Mother Teresa’s orphanage and you made a hospital for the poor and opened a school for the poor, you will have eternity in paradise with all pleasures, joys – unending! Is there some measure, is there some justification?

The book was published nearabout seventy years ago, and in seventy years not a single Christian theologian has been able to answer Bertrand Russell. On all other points I agree with him, he is perfectly right – in fact not only he, nobody should be a Christian – but on this point I have a disagreement because it involves the concept of time.

Perhaps he was not aware that he was talking about time, and he should take note of it. I think the Bible is right and closer to Albert Einstein than Bertrand Russell, particularly on this point, because the fire in hell will appear as if it is eternal. Pain seems to make time longer. Time seems to be something like elastic, and very cunning: when you are in pain it goes on stretching longer and longer; and when you are blissful and happy, the moment you realize you are blissful it is gone.

But this happens not because of time; this happens because of the mind. When the mind is feeling blissful, time stops. And because time stops you cannot count how many minutes, how many hours, how many days… But when you are in misery your mind is running – so many thoughts, so many worries, so many anguishes – time becomes very long. In a certain way this means that miserable people live longer lives and happy people die sooner.

Meditation is the way to stop the very idea of time as flux. Meditation is a total stillness. Nothing moves. That’s why you felt for a moment that time had stopped. It was just something else that had stopped – it was your mind.

But this is our way of looking at things. You don’t even know your own face unless you look at it in a mirror.

When you see that time has stopped, watch immediately what is happening within you. Has the mind stopped? I am giving you a clue: whenever time stops, immediately find out if your mind has stopped. In fact the mind stops first, and then only do you discover that time has stopped.

Now you have a key in your hands: let your mind stop completely and time stops completely. You start living in a timelessness.

For example, I don’t know what date today is. When Anando or Neelam come for some signature from me, they immediately tell me the date, because I don’t know what date it is. What do I have to do with dates? I use my watch only when I come to talk to you, because I am afraid I may continue for eternity! The whole day I don’t look at the watch; I don’t need to.

I don’t know exactly… In the morning when I wake up it often happens that I forget whether it is morning. I have cut every day into two days: in the afternoon I sleep for three hours so when I wake up again the problem arises, is it morning or is it afternoon? From my inside no answer comes.

For almost thirty-five years I have lived in absolute timelessness. I don’t know when the new year begins and ends. To me, the day my ego disappeared, my mind became silent, the whole existence has become silent and still, unmoving.

And you are saying, Prem Sono, “At the same time… it seems like a lifetime and leaves me feeling like a small child.”

There are two things to be remembered about the experience of being a child. One is to be childlike, which is immensely beautiful. Jesus says: Unless you are born again just like a child…

But remember, he is not saying exactly as a child, but just like a child – something similar to the child’s consciousness. But that does not mean that you are as ignorant as a child; you are just innocent as a child, but not ignorant as a child.

Childhood has two dimensions: one is ignorance, the other is innocence. Both are mixed, but we have to make a clear-cut division. And we have two different words; when we say, “You should be born again like a child,” it is one thing, and when we want to condemn somebody we say, “Don’t behave in a childish way.” That childish way is not the way of “just like a child”; the childish way takes only the ignorant part of the child, and “just like a child” takes only the innocent part of the child. We are dividing the child into two different dimensions.

“Always remember – because one can forget, listening again and again to be just like a child”; you may start being childish, but that is not the meaning.

The little boy was putting his shoes on by himself for the first time, but he put his right shoe on his left foot and vice versa. When he had finished, he ran to his mother: “Look Mummy,” he said proudly, “I put them on all by myself.”

“That’s very good,” said his mother, “but I am afraid you have put them on the wrong feet.”

The little boy looked down, and then said confidently: “No, Mummy, these are definitely my feet.”

A reporter asked Ronald Reagan, “Mr. President, with all the problems in the world today, how do you manage to sleep at night?”

“I sleep like a baby,” replies Reagan. “I cry a little and I wet the bed.”

I don’t want you to be that childish.


From Satyam Shivam Sundram, Chapter 22

Satyam Shivam Sundram

Copyright© OSHO International Foundation

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

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

Each Particular Perception is Limited – Osho

O Shakti, each particular perception is limited, disappearing in omnipotence. 

Whatsoever we see is limited, whatsoever we feel is limited, all perceptions are limited. But if you can become aware, then every limited thing is disappearing into the unlimited. Look at the sky. You will see a limited part of it, not because the sky is limited by because your eyes are limited, your focus is limited. But if you can become aware that this limitation is because of the focus, because of the eye, it is not the sky that is limited, then you will see the boundaries melting into the unlimited. Otherwise existence is unlimited; otherwise everything is melting into something else. Everything is losing its boundary, every moment waves are disappearing into the ocean – and there is no end to anything and there is no beginning. Everything is everything else also.

Limitation is forced by us. It is because of us, because we cannot see the infinite, that we divide it. We have done it in everything. You make a fence around your house and you say, “This land belongs to me and beyond the fence is somebody else’s land.” But deep down your land and your neighbor’s land are one. The fence is just because of you. The land is not divided, the neighbors and you are divided – because of your mind.

Nations are divided because of your mind. Somewhere India ends and Pakistan starts, but just a few years back India was where Pakistan now is. At that time India used to continue up to the limits of Pakistan, the present day limits. But now Pakistan is divided, there is a barrier. But the land remains the same.

I have heard a story that happened when India and Pakistan were divided. There was a madhouse, a mad asylum, just on the boundary of India and Pakistan. The politicians were not very worried about where the madhouse went, to Pakistan or to India, but the superintendent was very worried. So he asked where the madhouse was going to be, whether it was going to be in India or in Pakistan. Somebody from Delhi informed him that he should ask the inmates, the madmen, and take a vote as to where they wanted to go.

The superintendent was the only man who was not insane and he tried to explain. He gathered all the madmen together and told them, “Now it is up to you, wherever you want you can go. If you want to go to India, you can go to India. If you want to go to Pakistan, you can go to Pakistan.” But the madmen said, “We want to remain here. We don’t want to go anywhere.” He tried and tried to explain. He said, “You will remain here. Don’t worry about it. You will remain here, but where do you want to go?” Those madmen said, “People say we are mad, but you look more mad. You say you will remain here, and we will remain here, so why worry about going anywhere?” The superintendent was at a loss as to how to explain the whole thing.

There was only one way. He erected a wall, and divided the madhouse into two equal parts. One part became India, another part became Pakistan. And it is reported that sometimes madmen from the Pakistan madhouse came over the wall, and the madmen from India they also jumped over the wall, and they’re still much confused about what is happening. “We are in the same place, and you have gone to Pakistan, and we have gone to India, and no one has gone anywhere!”

Those madmen are bound to be at a loss, they will never be able to understand, because in Delhi and Karachi there are bigger madmen.

We go on dividing. Life, existence, is not divided. All demarcations are man-made. They are useful, if you don’t go mad about them, and if you know that they are just artificial, man-made, utilitarian, not real, not true, that they are just myths, that they help but they don’t go any deeper.

O Shakti, each particular perception is limited, disappearing in omnipotence.

So, whenever you see anything limited, always remember that beyond the limit it is disappearing, the limitation is disappearing. Always look beyond and beyond.

This you can make a meditation. Just sit under a tree and look, and whatsoever comes into your view, just go beyond, look beyond, and don’t stop anywhere. Just find where this tree is melting. This tree, this small tree just in your garden, has the whole of existence in it. It is melting every moment. If the sun does not rise tomorrow this tree will die, because this tree’s life is bound together with the life of the sun. The distance between them is very long – for the sun-rays to reach earth takes time, ten minutes’ time. Ten minutes’ time is very long, because light travels at a very fast speed, tremendous. Light travels one hundred and eighty-six lahk miles in one second and it takes ten minutes for light to reach this tree from the sun. The distance is tremendous, vast. But if the sun is no longer there, the tree will immediately disappear. They exist together. The tree is melting every moment into the sun and the sun is melting into the tree. Every moment the sun is entering into the tree, making it alive…. The other things is as yet unknown to science, but religion says another thing is also happening – because in life nothing can exist without response. If the sun is giving life to the tee, the tree must be giving life back to the sun, because in life there is always a response. And energy equalizes. The tree must be giving life to the sun. They are one. Then the tree has disappeared, the limitation has disappeared.

Wherever you look, look for the beyond and don’t stop anywhere. Go on and on and on, until you lose your mind, until you lose all your limited patterns. Suddenly you will be illumined. The whole existence is one. That oneness is the goal. And suddenly mind is tired of pattern, limitation, boundary – and as you insist on going beyond, as you go on pulling it beyond and beyond, the mind slips, suddenly it drops, and you look at existence as a vast oneness, everything melting into each other, everything changing into the other.

O Shakti, each particular perception is limited, disappearing in omnipotence.

You can make a meditation out of it. Sit for one hour and work it out. Don’t create any limitation anywhere. Whatsoever the limitation just try to find the beyond, and move and go on moving. Soon the mind becomes tired because mind cannot cope with the unlimited. Only with the limited can it be related. With the unlimited, it cannot be related: it gets bored, it gets tired, it says, “Enough, now stop!” But don’t stop, go on moving. A moment will come when mind is left behind and only consciousness is moving. In that moment you will have the illumination of oneness, of non-duality. That is the goal. That is the highest peak of consciousness. And that is the greatest ecstasy possible to human mind, and the deepest bliss.


From The Book of Secrets, Chapter 75-3

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Each Particular Perception is Limited.

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

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


Difficulties for Spiritual Seekers, Before and After Enlightenment – Baba Purnanand Bharati

Baba Purnanand Bharati
Baba Purnanand Bharati

Since the day of my enlightenment in 1979, my way of sharing with spiritual seekers has changed many times.  I have been learning from Osho, but also from you, watching what happens to you day by day.

In the first part of these 35 years I have been sharing all my energy with the seekers who were coming to me, helping them to achieve quickly a spiritual experience, a satori or a stage of enlightenment. But I learned that it is not the best way to help you. Why? The first problem is that sometimes, if you have a Satori before the purification of your unconsciousness in meditation is deep enough, you may get scared. And if you are scared, it will take time for you to have the same experience again. It is better to grow slowly but safely, step by step.

For me it happened in a different way. I had many satoris every day and I was scared, but I was completely fed up of living my life as unenlightened, my lust for life was almost exhausted. And Osho was calling me inside….

One day, with my total will power I faced the fear, and crossed the point of no return.
But for most of the seekers, it is better to go slowly into new experiences.

Hence now I am working through continuity in meditation, making sure that you develop a good understanding before high experiences happen to you. In daily meditation you are facing the fear of disappearing little by little, and slowly, slowly you are learning how to overcome it. It needs patience, you will have to go through ALL your unconscious mind with awareness. But this path is very safe, if you are ready to work honestly you will all have good results. .

And one day, you will be ready to face the point of no return, and you will cross the border that separates from eternal bliss….

The second main reason why my working with people changed in the course of the years, is that many seekers attained with me some early stage of enlightenment, but they wanted immediately to be Masters, and their spiritual growth stopped.

It is necessary to understand the great mystery of enlightenment. Enlightenment comes in three stages. Self realisation, Being realisation and Non-being realisation, also called Nirvana.

We can be Masters only in the last stage, not before. Only in the last stage we attain to the understanding of the Great Mysteries of Existence.

In the first two stages we can share our energies with other seekers, that is helpful to them, but we should not give them advice and guidelines because we don’t understand deeply what is happening to them yet.

The person who has attained to the first two stages of enlightenment will simply feel that what has happened to him will happen to everybody, more or less in the same way and with the same techniques.

But this is totally false, because every human being is unique and in his unique stage, so his spiritual path is also unique. These complex and subtle differences are comprehended only in Nirvana, the space where the Great Mysteries are attained.

So what is the right attitude to have when you meet the seekers in the two stages of enlightenment? You can meditate with them, their spiritual presence is helpful.
But don’t listen to them, their understanding of your inner world is still very limited.

And remember, they can be very supporting to your meditation but you cannot disappear with them, because they are not yet disappeared themselves. Disappearing happens in Nirvana.

But what happened, many seekers attained with me the first two stages of enlightenment, and they started working with other seekers as they were already Masters. That’s not true, the Master appear only after Nirvana.

Their mistake is natural, after many lives of suffering and darkness, suddenly now they feel blissful, and vast as they are an infinite consciousness …. It is a natural mistake, it happens to everybody in the beginning.

At this point, only if you feel deep gratitude to your Master, if you remain trusting and surrendering to him you will proceed to the final and complete enlightenment.

That is what happened to me. I remained even more trusting and surrendering to Osho than before, my gratitude became immense! In this way Osho could guide me all the way to the final stage.
I wrote a letter to Osho, saying:

“I am nothing, you are nothing , and nothing is nothing ! What is happening now ?”
Osho answered: “Remain open and available, and many more mysteries will be shown unto you…”

And that’s what happened. Even now after 35 years I am still understanding more and more mysteries every day. But I am watching the seekers that have attained with me to some stage of superconsciousness, they are not experiencing trust and openness.

The reason is that their unconscious was not fully clean when their enlightenment happened, there was still some ego, to somebody greed, or lust, desire for recognition and other sicknesses. Traces of these unconscious forces are still there and influence them.

That’s why in the last years I have changed my way of working. Now my priority is to completely clean your unconscious mind before anything can happen. In long meditation camps, I spend most of my time with you sitting in silence. You will have to be very patient and trusting, I will guide you through a complete purification.

I have a commitment with you: before I dissolve in Existence, I will lead you to a very safe place inside yourself.

-Baba Purnanand Bharati