The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.

Your Identification Breaks in the Fifth Body, Now You will be the Master – Osho

On which plane does the meditator reach the no-thought state? Are thoughts possible without identifying the consciousness with objects or is identity essential for thought?

The perfect no-thought state is attained in the fifth body but small glimpses begin from the fourth body. Thoughts continue in the fourth body but one begins to observe the gaps between two thoughts. Before the fourth there are thoughts and thoughts and only thoughts; we do not see the gap between the thoughts. In the fourth the intervals begin to appear and the emphasis changes. If you have observed gestalt images you will be able to understand this. Suppose there is a picture of a flight of steps: it can be so drawn that if you look attentively you will observe the steps going up; then if you look again you will see the steps coming down. But the most interesting part is that you cannot observe the steps going up and down simultaneously. You can see only one of the two. When you observe the second picture the first picture will have vanished.

We can make a picture in which two faces can be seen facing each other, complete with nose, eyes and beard. First it will appear as if two men are facing each other. Now paint the faces black leaving the intervening space white. Now you will say that there is a flower pot in this intervening space, and the nose and eyes become the outlines of the pot. You will not be able to see the pot and the two faces at one time. When you see the two faces the pot will not be seen; when the pot is observed the faces will vanish. No matter how hard you try to see them all together the gestalt will change its emphasis. When your emphasis shifts to the faces the pot will vanish; when the emphasis is on the pot the faces will vanish.

Up to the third body the gestalt of our mind has its emphasis on thought. Rama comes, so Rama is visible and his coming is visible. The empty space between Rama and his coming, or the empty space before Rama’s coming and after Rama’s going, is not visible to us. The emphasis is on Rama’s coming; the intervening space is not observed. The change starts from the fourth body. All of a sudden it will strike you that Rama’s coming is no longer very important. When Rama was not coming there was the empty space; when Rama has gone there is the empty space. The empty space begins to come within the focus of your mind: faces disappear; the pot becomes visible. And when your attention is on the empty space you cannot think.

You can do only one of the following two things: as long as you see thoughts you will think, but when you see the empty space you will be empty within. However, this will keep alternating in the fourth body. Sometimes you will see the two faces and sometimes the pot: that is, sometimes you will see thoughts and sometimes the gap. Silence will come and so will thoughts.

The difference between silence and emptiness is only this: silence means thoughts have not yet ended, but the emphasis is changed. The consciousness has shifted from thought and takes pleasure in silence, but thought still remains. It is only that the consciousness has shifted: the attention has shifted from thoughts. Then the attention is on silence. But thought returns sometimes – and when it manages to draw your attention, again silence is lost and thought begins.

In the last moments of the fourth body the mind will keep alternating between the two. On the fifth plane all thoughts will be lost and only silence will remain. This is not the ultimate silence, because this silence exists in comparison to thought and speech. Silence means not speaking; emptiness means a state where there is neither silence nor speech. Neither the faces remain nor the flower pot; only the blank paper. Now if you are asked whether the faces are there or the flower pot, you will say neither.

The state of no-thought occurs in its totality in the fifth body. At the fourth we get glimpses of this state; it will be observed off and on between two thoughts. At the fifth the no-thought state will become evident and thoughts will disappear.

Now the second part of your question is, “Is identification necessary for the formation of thoughts, or can thoughts occur without any identification?” Up to the third body identification and thought come simultaneously. There is your identification and there is the coming of thought: there is no interval between the two. Your thoughts and you are one – not two. Now when you are angry it is wrong to say that you are angry. It would be more correct to say that you have become anger, because in order to be angry it should also be possible for you not to be angry.

For instance, I say, “I am moving my hand.” Then suppose you say, “Now stop your hand,” and I say, “That is not possible; the hands keep moving” – then you may well question what I mean when I say, “I am moving my hand.” I should say, “The hand is moving,” because if I am moving the hand I should be able to stop it. If I cannot stop my hand I cannot claim to be its owner. It has no meaning. Because you cannot stop your thoughts, your identification with them is complete up to the third body. Up to there you are thought.

So up to the third body, by hitting someone’s thoughts we are hitting the person himself. If you tell such a person, “What you say is wrong,” he will never feel that what he says is wrong; he will feel he is wrong. Quarrels and fights take place not because of a statement but because of the ‘I’ – because there is complete identification. To attack your thoughts is to attack you. Even if you say, “It is all right if you do not agree with my way of thinking,” within you will feel that you have been opposed. Many times it happens that the idea in question is left aside and we begin to fight for it merely because we put forth the view and not for any other reason. You support it merely because you have put it forth as your viewpoint – because you have declared it as your scripture, your principle, your argument.

Until the third body there is no distance between you and your thoughts. You are the thought. In the fourth wavering begins. You will begin to get glimpses of the fact that you are something apart and your thoughts are something apart. But so far you are unable to stop your thoughts, because deep within the roots the association still exists. Above on the branches you feel the difference. You sit on one branch and the thoughts on the other and you see they are not you. But deep within you and thoughts are one. Therefore, it seems that thoughts are separate, and it also seems that if my association with them is broken thoughts will stop. But they do not stop. At some deeper level the association with thoughts will continue.

Changes begin to take place on the fourth plane. You begin to get a vague notion of thoughts being different and you being different. You still cannot proclaim this, however, and the thought process is still mechanical. You cannot stop your thoughts, nor can you bring them about. If I can say to you, “Stop anger and show that you are the master,” it can also be said, “Bring about anger and prove that you are the master.” You will ask, “How can this be done? We cannot bring about anger.” The moment you can you are its master. Then you can stop it at any moment. When you are the master the process of bringing on anger and stopping it are both in your hands. If you can bring on anger you can stop it also.

It is also interesting to note that stopping it is a little difficult, but bringing it on is easier. So if you want to be the master first begin by bringing on anger, because this is easier. In the situation of bringing it on you are tranquil, but in the situation of having to stop it you are already angry and so you are not even aware of yourself. Then how will you stop it? Therefore, it is always easier to start the experiment by bringing on anger rather than by stopping it. For instance, you begin to laugh but then you find that you cannot stop laughing; it is difficult. But if you are not laughing and you want to bring on laughter you can do it in a minute or two. Then you will know the secret of laughter – from where it comes and how – and then you will know the secret of stopping it also, and it can be stopped.

At the fourth plane you will begin to see that you are separate and thoughts are separate; that you are not your thoughts. Therefore, whenever the no-thought state occurs – as I said before – the witness also comes, and wherever there are thoughts the witness will be lost. In the intervals between thoughts – that is, in the gaps between thoughts – you will realize your separate identity from the thoughts. Then there is no association between you and the thoughts. But even then you will be a helpless observer. You will not be able to do much, though all efforts are to be made in the fourth body only.

So I have defined two possibilities of the fourth body – one that is natural and the other that is obtained through meditations. You will be alternating between these two. The first possibility is thought and the second is understanding. The moment you attain the second potential of the fourth body – vivek, or understanding – the fourth body will drop as well as the identification of consciousness with mind. When you attain the fifth body two things will drop: the fourth body and this identification.

In the fifth body you can bring on thoughts or not bring them on, as you wish. For the first time thoughts will be a means and will not depend on identification. If you wish to bring on anger you can bring on anger; if you wish to bring on love you can do so. If you do not wish to bring on anything you are at liberty not to do so. If you wish to stop anger that is half-formed you can order it to stop. Whatever thought you want to bring will come to you, and that which you do not wish to bring will not have any power to invade your mind.

There are many such instances in the life of Gurdjieff. People considered him a peculiar man. If two people were sitting before him, he would look toward one with the utmost anger and toward the other with the utmost love. So quickly would he change his expression that the two would carry away different reports about him. Though both had met him together, one would say, “He looks like a dangerous man,” while the other would say, “How full of love he is.” This is very easy on the fifth plane. Gurdjieff was beyond the understanding of people around him. He could instantly bring any kind of expression to his face. There was no difficulty for him in this, but there was difficulty for others.

The reason behind this is that in the fifth body you are the master of yourself; you can bring about any feeling you please. Then anger, love, hatred, forgiveness, all your thoughts, become mere play things; therefore, you can relax when you please. To relax after play is very easy but to relax from life is difficult. If I am only playing at anger I will not sit in anger after you leave the room.

If I am playing the game of talking I will no longer be talking after you go. But if talking is my life-breath, then I shall keep on talking even after you leave. Even if nobody listens, I will listen. I will keep on talking because that is my very life; it is not a play after which I can relax. It is my very life, it has taken hold of me. So such a man will talk even at night. In dreams also he will gather a crowd and speak. In dreams also he will quarrel, he will fight and do all that he has been doing in the daytime. He will keep doing this all the twenty-four hours, because that is his life; that is his very existence.

Your identification breaks in the fifth body. Then for the first time you are at peace, you are empty, by your own free will. But when the need arises you think also. So in the fifth body, for the first time you will be putting your power of thinking to use. It would be better to say that before the fifth body thoughts make use of you; after the fifth you make use of thoughts. Before that it is not correct to say, “I think.” In the fifth body you also come to know that your thoughts are not your own: thoughts of people around you also enter your mind. However, you are not even aware that the thoughts you think to be your own could be someone else’s.

A Hitler is born and the whole of Germany is permeated with his thoughts – but each German feels it to be his own thought. A very dynamic person diffuses his thoughts into the minds of others and they become echoes of the same. This dynamism is as serious as it is deep.

For example, it is two thousand years since Jesus died. The thought waves that he left in the world still grasp the minds of Christians who think that these are their own thoughts. The same is the case with Mahavira, Buddha, Krishna and others. Any kind of dynamic person’s thoughts, whether they are of a good person or an evil one, can catch the hold of the human mind.  The hold of Tamerlane and Genghis Khan upon our minds has not yet been released, nor has the hold of Krishna and Rama. Their thought waves move forever around us, and you are able to catch those thought waves that are conducive to your particular state of mind.

It always happens that a man who is very good in the morning becomes evil by noon. In the morning he moves in the waves of Rama; in the afternoon he may be caught by the waves of Genghis Khan. Receptivity and time cause the difference. The beggar always comes to beg in the morning, because the effect of evil vibrations is at the minimum at the time of the rising sun. As the day progresses and as the sun gets tired of its long journey in the skies the influence gains strength, so the beggar has no hope of charity from others in the evening. If a beggar asks a man early in the morning to give two rupees he will not be able to refuse right away; as the day progresses it is more difficult to say yes to the beggar. By evening the man is tired with the day’s work so now he is fully prepared to refuse. The condition of his mind is quite different now; so also is the entire atmosphere of his surroundings. So the thoughts we feel to be our own also do not belong to us.

This you will experience only in the fifth body, and you will be surprised to see the way thoughts come and go. The thought comes, then it goes; it catches hold of you, then it leaves you alone. There are a thousand kinds of thoughts – and very contradictory ones too; therefore, there is confusion in our minds. Every single person is confused. If thoughts were entirely yours there would be no question of confusion. Your one hand catches hold of Genghis Khan and the other catches hold of Krishna, so there is bound to be confusion. Both of these sets of thought waves lie in wait for you, and as soon as you show your readiness they enter within. They are present all around you.

All this you will come to know when your identification with thoughts breaks completely. The biggest change will be that until this time you will have thoughts, but now you will have thinking. There is a difference between the two. Thoughts are atomic: they come and go and they are always alien. To say that thoughts are always alien is quite correct. Thinking is ours, but thoughts are alien. This thinking will start within you after the fifth body. Then you will be able to think; you will no longer be merely collecting the thoughts of others. Therefore, the thinking of the fifth body is never a burden upon you, because it is your own. This thinking that is born in the fifth body may be called wisdom or understanding or whatever you like to call it.

At the fifth plane you have your own intuition, your own understanding, your own intelligence. At the fifth the influence of all outside thoughts will end, and in this sense you will be the master of yourself; you will attain your being; you will become your self. Now you will have your own thoughts, your own power of thinking, your own eyes and your own vision. After this only what you wish will come to you; what you do not wish will never come near you. You can think just what you want to think; other thoughts cannot invade you. Now you will be the master. Here the question of identification does not arise.

In the sixth body thinking is also not required. Thoughts are necessary up to the fourth body; thinking and wisdom are necessary in the fifth. On the sixth plane even these end, because there they are not required at all. You become cosmic; you become one with the Brahman. Now there is no other.

In fact, all thoughts are always related to the other. The thoughts before the fourth body are unconscious links with others. The thoughts of the fifth body are conscious links but they are still related to others. After all, why are thoughts necessary? They are required only to establish a relationship with others. Until the fourth they are unconscious links; at the fifth they are conscious links. But at the sixth no “other” remains for establishing links. All relatedness is finished; only the cosmic remains. I and thou are now one. Now there is no place, no reason for thought to exist.

The sixth is the Brahman – the cosmic reality, where there are no thoughts. In the Brahman there are no thoughts; therefore, it can be said that in the Brahman there is knowing. Actually, the thoughts which exist up to the fourth body are unconscious thoughts; they contain a deep ignorance. It shows that we need thoughts to fight with this self-ignorance. At the fifth there is knowing of the self within, but we are still ignorant about that which is other to us; the other is still there for us. Therefore, there is the need to think in the fifth body. At the sixth there is no inside or outside, there is no I or thou, there is no this or that. Now there is no distance to justify thoughts. Now what is, is. Therefore, at the sixth there is only knowing, not thoughts.

At the seventh knowing also does not exist, because he who knew is no more and that which could be known is no more. So even knowing is not on the seventh plane. The seventh plane is not knowing-less, but beyond knowing. If you like you can call it a state of ignorance also. That is why it is always the case that a man of ultimate consciousness and an absolutely ignorant person seem identical – because their behavior is often similar. This is why there is always a great similarity between a small child and an old man who has attained enlightenment: they are not actually the same but superficially they seem alike. Sometimes an enlightened sage acts in a childlike way; sometimes in the behavior of a child we get a glimpse of saintliness. Sometimes an enlightened one looks like an absolutely ignorant person, an absolute fool, and it would seem that no one could be as foolish as he. But the sage has gone beyond knowledge and the child is still below knowledge. The similarity lies in the fact that they both are outside of knowledge.

-Osho

From In Search of the Miraculous, Discourse #20, Q3

Copyright© OSHO International Foundation

Related post: Mysteries of the Seven Bodies

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

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

Enlightenment is Not Superhuman – Osho

In discourse I followed past words, disregarding feelings, into air and the pattern of my being.  Is it really this simple? Now moving into mysterious depths, no universal visions – just me, here amongst the birds, the trees, the people – In all its suchness. No searching, no longing, just living me… I know this to be true, but I also need your answer. In this context, then what is enlightenment?

Dhyan Sarvam, the question that you have asked is not a question, but an expression of what you are feeling. What you are feeling is, “no universal visions – just me, here amongst the birds, the trees, the people – in all its suchness. No searching, no longing, just living me… I know this to be true, but I also need your answer.” Then your knowing is not complete. Your knowing has hidden behind it a doubt; otherwise there is no need of any answer. If you know, then what is the need of my answer?

But I can understand your problem – on the one hand you know the beauty of this moment, the blissfulness of here-now, and yet there is a suspicion underground raising the question, “Is it really true? Is it all? Or is there something more?” And this doubt is arising because of a simple thing. If you had looked at your question a little more deeply, you would have found, “No universal visions – just me.” This “me” is the source of your doubt. If you had said, “No universal visions, no me, here amongst the birds, the trees, the people – in all its suchness. No searching, no longing, just living me….” That “me” is the block. In suchness there is no “me,” only a pure isness – no “I,” no “thou.” And when there is no searching, no longing, the ego cannot exist even for a split second. The searching, the longing, the desiring – these are the very heartbeats of the ego.

You say, “I know this to be true.” You do not know, your mind is deceiving you, because you are still there – in knowing you cannot be. Knowing drowns the “I” and then there is a certainty, “This is true.” But wherever you find the “I” lingering in some way, beware of it. Its deception is going too far.

You are asking, “In this context, what is enlightenment?” In this context there is no enlightenment. But if the “I” and the “me” have also dissolved in the suchness of things, in the isness of existence, then this would have been the enlightenment. Just a little more awareness… you are very close to it. But don’t take it for granted that you have arrived. The old mind tries to the very end; when you are entering the boundaries of enlightenment, then too, it goes on trying with all its power to hold you back.

The experience is beautiful, but your ego is making it not reach to its ultimate climax. You drop the “me,” you drop the “I”, and there will be no need to answer there will be no need for recognition – you will know. But you will not be there, only the knowing will be there, that, “This is it.”

Everybody has to remember about the old mind. It is such a long habit; for many, many lives you have remained attached to it. So it is not surprising that when you are departing from it, it clings to you – perhaps just the last hug, but the hug can go on being prolonged.

I have heard…. An old Jew is run over in front of a church. A priest runs out and whispers in his ear, “Do you believe in the Father, the Son, and the Holy Ghost?” The Jew opens his eyes and says, “I am dying and he is asking me riddles!”

Although he is dying he has a Jewish conditioning and the priest is asking from the background of a Christian mind.

You were very close. You just missed by inches, not even miles. When you again feel this – and you will feel this…. It is a great achievement to feel the pure space of no searching, no longing, no universal visions, to feel only the birds singing in the trees, the people all around. But you are missing; you are no more there. Just gather courage not to be, and this very experience becomes enlightenment.

Enlightenment is not something superhuman; it is your basic right. But your ego goes on postponing it, goes on bringing itself between you and your enlightenment. And in such subtle ways that unless you are very alert, you are going to be deceived. When you felt no searching, no longing, you could have felt just life, just living. Why just “living me”? Why confine living to a small prison of “me”?

Feel the heartbeat of the whole universe and let your own separation be dissolved into it. Then you would have said, “The knowing has happened; this is it and there is no other enlightenment.” The absence of the ego and the presence of universal consciousness is what enlightenment means.

-Osho

From The Razor’s Edge, Discourse #18

Copyright© OSHO International Foundation

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

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

No Time Left for Any Device – Osho

In the last few weeks you have been talking a lot about the world running fast towards a dead end, without showing any more hope that things will ever change. On the other hand, up to one month ago, you talked on the possibility that the presence of two hundred enlightened people, or even one, could save the world. Why this shift of emphasis? Did you give up on the other possibility? Dis something happen within the last few weeks that made your vision change?

Chidananda, it is true that I have been talking a lot about the world running fast towards a dead end. The reason is, factually it is running towards an end. But it was running towards its end before, too. Now I want it to be absolutely emphasized on your consciousness, so that you stop postponing your own transformation. Man’s mind is so stupid that if there is a little possibility to postpone, then he will postpone for tomorrow – unless he comes to a dead-end street where there is no way to go forward and he has to take an absolute about-turn.

But things in the world are not visible to you. You may go on sleeping and the world may die. It is urgent that you take it seriously that the world may not be there tomorrow. You don’t have time to waste for anything else other than your own awakening.

I still know if there are two hundred enlightened people in the world, the world can be saved; but I have never told you that just one enlightened man can save the world. It is a heavy load. One single enlightened man cannot carry it; two hundred is the minimum. But from where to bring those two hundred people? They have to be born amongst you – YOU have to become those two hundred people. And your growth is so slow, there is every fear that before you become enlightened the world will be gone.

You are not putting your total energy into meditation, into awareness. It is one of the things that you are doing, amongst many; and it is not even the first priority of your life. I want it to become your first priority. The only way is that I should emphasize, deeply into your consciousness, that the world is going to end soon.

And if you are not awakened before its end, you will be lost in a long journey, because evolution will start from the very beginning on some other planet. On this planet it took four billion years for man to arrive. His life began in the ocean as a fish. On another planet, if this planet is destroyed, life will continue, but it will have to begin from the very beginning – and after four billion years you may be again a human being. It is a great risk to take.

Nothing has changed in the world; everything is going exactly in the direction of death – a little faster of course – and the moment of total annihilation is coming very close. It all depends on what your priorities are. If being awakened has become your priority, and you are ready to sacrifice everything for it, then there is hope.[…]

I have been telling you that two hundred enlightened people can save the world. Existence is very generous; it cannot destroy two hundred awakened people, who have reached to the highest peak of consciousness – which has taken four billion years of evolution. But you have to become those two hundred people! To wake you up, I have been insisting that the end is very close. And this time it is not a parable.

Jesus used it as a device, that the end of the world is very close and the last judgment day is very close. His disciples asked him at the time of his departure – before the enemies got hold of him and when it was certain that he would be crucified the next day, their last question was, “When will we be seeing you again?” He said, “In this very life, because the end of the world is very close – but do what I have told you.”

And even Christians don’t know what he has told them. The last night before he was caught they were in the mountains and he told his disciples, “This may be the last night we are together, and I am going to do my prayer. While I am praying behind the bush you should remain awake. It is absolutely essential, to support my prayer, that you are awake. Don’t fall asleep.”

In the middle of his prayer he came back – and almost all were fast asleep. He woke them up and said, “Have you not heard me? I had told you, you have to remain awake. Can’t you remain awake just one night? – because I will not be here with you again. Even my death tomorrow cannot help you to remain awake?” They were very sorry. They said they would try, and he went again. This went on four, five times – he would come back and they would all be fast asleep.

According to me this was his last teaching: to remain awake. But Christianity has completely forgotten about it. And I have not seen a single commentary by Christians on the implications of why Jesus was so insistently saying, “Be awake!” He was trying his hardest because once he was gone, there was every possibility they would all fall asleep, just as the whole of humanity is asleep, and they would start doing in their dreams things that are not t be done. But things that are not to be done can be prevented only when you are aware, alert.

His last teaching was awareness, but the disciples failed him – not only those twelve intimate disciples failed him, for two thousand years all his disciples have failed him. The very word “awareness” has disappeared from the Christian idea of transforming human beings. Jesus was continually saying, “The end is very close.” That was a device because if you feel that there is enough time, why not sleep a little more? What is the hurry? But if there is no time left at all, perhaps the shock of it may wake you up.

What was only a device to Jesus, to me is not a device. It is a reality. The world is going to end.

I have been giving you hope, because I have to do two things: on the one hand I have to make it clear to you that the world is coming to its final suicide; and on the other hand, I have to give you the hope that still there is a possibility at least for you to become awakened.

Your awakening is of tremendous importance; it has never been so important before – neither with Jesus nor with Gautam Buddha – because there was enough time. Time has run out. We are at the far end of time.

To make you aware of the reality – so that you can make some effort to remain awake, to make some effort to be more conscious and not to get lost in trivia – is absolutely necessary. That’s why my insistence will go on growing, because every day the end is approaching closer.

Man is so asleep he is almost in a coma, and all his actions are arising out of this state of coma, otherwise, there is no necessity for the world to end. But we are carrying nuclear weapons within our souls. The end is going to come because of our own ignorance, our own deep sleep. […]

Such is the situation of humanity. At least YOU have to come out of it – and you need a constant hitting on your head to remind you that the times are no longer ordinary. And there have never been, in the whole history of man, such dangerous moments as those through which we are passing. It is no time for quarreling, arguing about theological matters; it is not intelligent to console yourself that some miracle will happen and the world war will be postponed. It is not only the world war – the attack is multidimensional.

The ecology of the earth is breaking down.

There are thousands of submarines moving around the earth in the ocean – and each submarine is carrying nuclear weapons so powerful that even the whole energy that was used in the Second World War is nothing compared to the energy of one submarine carrying nuclear missiles. The Soviet Union has its own submarines; America has its own submarines. Just by accident two submarines can collide, and the whole life on the planet will evaporate into smoke. And the politicians of the world are continually piling up more and more nuclear weapons.

The population of the world is growing so fast that just the growth of population will be enough to kill half of humanity out of hunger and thirst.[…]

These are the multi-dimensional ways that death is approaching the earth.

Because we have cut so many forests, a thick layer of carbon dioxide has gathered on top of our atmosphere, miles away from the earth, where the air ends. The layer is so thick that it has already increased the temperature more than it has ever been on the earth; and that rise of temperature is melting the ice of the north and south poles. If that ice goes on melting – and there is no way to prevent it – all the oceans of the world will rise four feet higher. And all your big cities are ports; they will be flooded with water, will become unlivable.

If this carbon dioxide becomes a little thicker, then the Himalayas and the Alps, which have eternal snow which has never melted, will start melting. The Himalayas alone have so much ice that if it melts completely, it will raise all the oceans of the world forty feet higher. All your cities will be drowned, and this is not a flood that is going to recede.

One of the most dangerous things happening is that carbon dioxide is going to accumulate more and more. The trees go on inhaling carbon dioxide. If you cut the trees you are cutting two things: the supply of oxygen for your life, and the place for carbon dioxide to be absorbed. It is a double-edged sword – and absolutely unnecessary.

Man has been trying to reach to the moon and to Mars, and before that, we were never aware that where the air ends, miles above earth… all around the earth there is a thick layer of a certain gas, ozone, O3, which is a very protective layer. Because of that ozone, life has been possible on earth. That ozone has only one function: it does not allow any sunrays which are destructive to life; it returns them. It allows only those rays which are life-giving.

Because of our rockets moving towards the moon and towards Mars, we have made holes, for the first time, in the layer of ozone. Now those holes are allowing in all the rays of the sun towards the earth –and death-rays are also included.

So when I say the end is not very far away, it is not like when Jesus says it – just a device. By the end of this century, you will see all these dimensions bringing death to you. It has to be emphasized: unless you become absolutely clear about death, you are not going to concentrate your whole energy on transforming your being.

People change with difficulty; they find it easier to remain as they are – just like stones,  like rocks. Change means a determined effort, a commitment to transform your energies, to take your being in an absolutely serious manner – it has not to be wasted in stupid things.[…]

Being alert means you have to stop being robots. Change your routines, move more consciously; let every act become an object of awareness. Then even these few years that are left are enough – more than enough. If you put your total energy into transformation, the destruction of the earth will not be your destruction. If you can die consciously, you have found the key to a higher life, to an eternal life, to a divine life.

-Osho

From The Hidden Splendor, Discourse #14

Copyright© OSHO International Foundation

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

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

Underlying Great Doubt there is Great Satori – Osho

Zen is the only revolutionary religion in the world. All the other religions are traditional, orthodox, superstitious, fundamentally based on belief. Any religion that is based on belief is a fiction, because belief simply means a repressed doubt.

Zen is an exception: it does not believe in anything – not even in the scriptures, not even in the sutras of Gautam Buddha. Belief, as such, is denied completely. I agree with it, without any condition; that has been my own whole approach.

Truth has to be experienced, not believed. Once you believe in it you will never experience it. Truth has to be searched for. Out of necessity, you have to doubt all the theories and ideologies propounded by the scriptures and others. If you don’t doubt them, you will be in a sheer confusion. If you believe in them you will stop there, at your belief. Your god will be a belief, not a truth. Your own very self will be just a belief, not something that you have lived, not something that you have danced, not something that you have touched. All beliefs take you away from yourself.

To find out the truth, you have to learn the art of disbelief.

Hence Zen has a very special position. Atheists also disbelieve, but they stop at their disbelief, just as theists stop at their belief. The atheist’s disbelief is only negative belief; it is nothing different. But when Zen talks of disbelief or doubt, it simply means a challenge to explore; not something to settle at, but to begin from there. You have discarded and eliminated all beliefs, all disbeliefs: then your pure consciousness asserts itself on its own accord. And the beauty of spontaneous flowering is the only beauty in the world.

Hakuin says – and Hakuin is one of the masters to be listened to very carefully – My humble advice to you distinguished persons who study the profound mystery of the  Buddha-dharma is this: your close examination of yourself must be as urgent as saving your own head were it ablaze. 

He is saying that your inquiry should be so intense and total… as if it is a question of life and death. If you don’t find it, your life is futile and fruitless. Unless you find it, you cannot blossom and dance and sing in joy. There will not be any rejoicing, any celebration, any festivity in your life. Your life will be a dark, unending night where the sun never rises.

Your efforts to penetrate into your own nature must be as tireless as the pursuit of an indispensable thing; your attitude toward the verbal teachings of the buddhas and patriarchs must be as hostile as that toward a deadly enemy. 

This can be said only by a great master, a buddha himself. He is saying that your attitude toward the verbal teachings of the buddhas and patriarchs must be as hostile as that toward a deadly enemy. The implication is that you should not believe in the word, but look for the experience. The word may be coming from the greatest master, but still, it is a word. And howsoever Buddha may have found himself, his nourishment is not going to be your nourishment. If he has quenched his thirst, all that he can say is, “Water has helped me to quench my thirst.” You can go on repeating ”H20” as a mantra but your thirst will not be quenched.

Zen says: Think of all the great words and great teachings as your deadly enemy. Avoid them, because you have to find your own source.

You have not to be a follower, an imitator. You have to be an original individual; you have to find your innermost core on your own, with no guide, no guiding scriptures.

It is a dark night, but with the intense fire of inquiry, you are bound to come to the sunrise. Everybody who has burned with intense inquiry has found the sunrise. Others only believe. Those who believe are not religious, they are simply avoiding the great adventure of religion by believing. 

In Zen, he who does not bring strong doubt to bear upon the koans is a dissolute, knavish good-for-nothing. Therefore it is said: “Underlying great doubt is great satori; where there is thorough questioning there will be a thorough-going experience of awakening.”

This is a unique quality of Zen. It says that hidden behind a great doubt is your satori, your enlightenment.

What exactly is doubt? Doubt means eliminating anything that is borrowed. It is not saying that something is not true, it says that “It is not my truth. And unless something is my truth, I am not going to discontinue my search.”

Doubt means a great love for truth, which never compromises for any cheap beliefs which are available in the marketplace, in every temple, in every church, in every synagogue. All the religions are telling you just to believe and you will be saved. This is pure nonsense, because millions of people have believed and nobody seems to be saved.

Millions of people are believing today, but the world is a mess. Their belief does not change the world, their belief does not change them, their belief makes no difference at all in their character. It does only one thing: it functions as an umbrella. It keeps them hiding from a great inquiry that is our basic right. They go on repressing the inquiry with belief, saying, “What is the point of knowing the truth? – Krishna has known it. Just read Shrimad Bhagavadgita every day, and that’s all.” Why should you bother to inquire yourself?

Or they say that Buddha has found it and he has told it: now there is no need for you to find it again.

This is what belief means. It takes your individual inquiry away from you. But remember, with the inquiry gone, the individuality is also gone. All the religions together have conspired to take away the dignity of man, because they have taken man’s individuality. They have made people into a crowd, a crowd of believers.

Zen wants you to be an individual seeker. Throw away all the scriptures, burn all the scriptures, never take anybody’s word as your truth. It is a great challenge, and it needs strength, it needs integrity, it needs a love for truth at any cost. Only those who gamble everything for truth are the blessed ones.

The world of religion is not the world of the businessman. It is the world of the gambler, who risks everything on the unknown – he does not know what is going to happen.

I am reminded… A Japanese actor earned much money in Hollywood, and after earning so much money he thought to go back home and relax: “Enough is enough – there is no point to going on earning. There is a little time before death knocks on the doors, and it will be good to rest.”

But before returning to Japan he thought he should go around the world to have a look before he settled in Japan. He went to Paris, and in a gambling place he risked everything that he had earned – millions of dollars, just in one go. Even the owner was trembling, every gambler there was perspiring: “My God, what kind of man is this?”

He did not save a single dollar, he gambled everything, and lost. And then he went to his room and went to sleep.

The next morning, in the newspapers, there was news that a Japanese man had jumped from the seventh floor of a building and had killed himself. In the hotel everybody thought that it must be the Japanese who risked everything, but in this hotel there were not seven stories. And he had gone to his bed, so they went and knocked on the door. The man opened the door. Those people were shocked to see him – he was perfectly alive. They said, “Have you seen the morning newspaper?”

He said, “Yes, I see that some Japanese has committed suicide from a seventh floor. And I knew you all would think I was going to commit suicide, but I’m not the one to accept defeat. I will earn money again, and I will come back to this hotel to put down just as much money – more than this time!”

And he went back to Hollywood. When he came back after earning enough money, more than the first time, that gambling place had closed. It was too risky. The man said, “What is the matter? Just a day before you were open and now you are closed.”

They said, “You can gamble somewhere else. There are many gambling places in Paris, but don’t frighten us. You are a man of strange steel.”

A man who can gamble everything for the unknown result – that’s exactly the situation of a religious man. You are renouncing all the scriptures and all the great masters’ words, and you are going into your own inner world without any guide, without any map, without any companion, alone, on a path never walked by anybody. Your inner path is your path; nobody else can walk on it.

But if one can doubt totally, denying all that is not his own, it creates an immense purity and creates great power, it gives a tremendous freedom – all which are absolutely necessary to inquire into your own being. What is there? Nobody can say it. Only you have to go there, and only you can go there. Hakuin is saying that there will be a thorough-going awakening where there is thorough-going questioning.

Go on questioning everything that the religions have been telling you to believe. Belief is the greatest barrier to the religious man. But just the contrary has been preached: faith and belief are praised by all religions. And the world that we see is the result of this stupid teaching – believing and having faith. Out of a thousand years of believing what have you gained? Where are you? The world has never been in more of a mess than it is today. If you want to get out of the mess, please throw out all that you have believed up to now.

Be utterly naked of belief, and the truth is not very far away. Just turn in and it is there. It does not come by faith, it comes by turning in. Faith is outside, belief is outside. Only turning in brings a transformation in being. 

Do not say, “Since my thoughts are always flying about in confusion, I lack the power to apply myself to genuine concentration on my koan.” 

Suppose that, among the dense crowd of people in the hurly-burly of the marketplace, a man accidentally loses two or three pieces of gold. You will never find anyone who, because the place is noisy and bustly or because he has dropped his pieces of gold in the dirt, will not turn back to look for them. He pushes any number of people about, stirs up a lot of dust, and weeping copious tears rushes around searching for his gold. If he doesn’t get it back into his own two hands, he will never regain his peach of mind.

Hakuin is saying that the loss of even two or three pieces of gold is enough to make you look for them, but you don’t know what a treasure is hidden inside you, what a splendor you are carrying. 

Do you consider the priceless jewel worn in the hair, your own inherent, marvelous Tao, of less value than two or three pieces of gold?

You never bother about who is hidden inside you, what is the source of your being.

Those who have known the source, they are unanimously in agreement that it is the most precious experience that can happen in this world. It is the most universal which gives you a deathlessness, and which gives your life a tremendous freshness, and in each moment a radiance, a grace, a beauty. Your whole life becomes a celebration.

And this is something that nobody can steal away. This is something that nobody can destroy. Even death is incapable of touching it. It is your eternal treasure. From eternity to eternity, it is yours – but you never look at it.

Dangai wrote:

Earth, river, mountain:
Snowflakes melt in air.
How could I have doubted?
Where is North? South? East? West? 

Once you know, doubt commits suicide on its own accord. Never believe; let the doubt die. That is a totally different situation. When you believe, doubt remains alive – in fact, very forcibly alive.

One Christian missionary, Stanley Jones, said to me, “My faith in Jesus Christ is absolute!”

I said, “You simply analyze your own statement. Is not faith enough? Has it to be absolute? What is the purpose of the word ‘absolute’? Faith is enough, if it is there. But it is not there. Just by the side of faith are disbelief, unfaith, doubt – all are there. To cover them up you have to bring a bigger umbrella. Absolute faith simply shows that your doubt is very great. Ordinary people have small doubts; their faith is small. You are a learned scholar, a world-famous scholar – naturally your doubt is going to be very great.”

He said, “I had never looked from this angle, but perhaps you are right.” He was a very honest man. He said, “I will have to think it over.”

When somebody says to somebody else, “I love you absolutely,” then you have to be aware. Don’t get caught in absolute love affairs – just temporary is good. Absolute is going to be a constant murder!

The real lovers don’t even say “I love you.” They will not use the word ‘love’ for their great experience. The word is very small and used too many times; it has lost its freshness. It is my experience that when love starts disappearing, people start saying to each other, “I love you very much.” It is only when love starts disappearing, when they become aware that love is no more there, now only words can continue the misery that they used to call love. Now they have to repeat it continuously.

But if you know, then the moment you have dropped all belief, including disbelief; when your doubt is total, suddenly there is an explosion, as if the fire of your being, which was hidden, has come to its fully-fledged form. Its flames are even reaching out of you. You are on fire! In this case there is no question of doubt and there is no question of belief. You simply know.

Once a Western journalist asked Shri Aurobindo, “Do you believe in God?” It is a very common question. Shri Aurobindo said, “No.”

The man was very much puzzled. He had come to see him from far away just because he had heard that he was a man of God. So the journalist was not going to just leave Shri Aurobindo at that.

He asked, “What do you mean by saying no?”

Aurobindo said, “When you know something, you do not believe. Do you believe in the sun? Do you believe in the starry night? Do you believe in the roses? You see they are there: there is no question of belief.”

Belief arises only in darkness, when you don’t know. And belief keeps you in darkness – because of belief you never try to discover on your own what is the truth.

A haiku:

Butterflies setting out
To cross the sea,
Have disappeared:
My self comes back to me.

He is saying that all our thoughts are nothing but butterflies trying to cross the sea: they will disappear somewhere. Have you watched your thoughts? If you have lived forty or fifty years, how many million thoughts have crossed the sea and disappeared? Every day, you go on creating new thoughts and they go on disappearing into the dust. Only one thing remains with you, and that is your am-ness. Only you remain.

As a Zen poet has said, “Clouds come and go and the sky remains.” It never goes anywhere, it never comes from anywhere. You are the sky. Anything that happens in this sky is just a traffic – no need to be concerned about it, no need to be identified with it.

-Osho

From Turning In, Discourse #6

Copyright© OSHO International Foundation

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

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

No-Mind and Being Present – Osho

Is there any difference between the state of no-mind and being present?

Shunyam Kaveen, it is an intellectual question, nothing to do with your experience; because if you have experienced even a glimpse of no-mind, all questions including this will simply disappear.

Questions belong to the territory of the mind. No-mind means absolute silence – no question, no answer, no thought at all. Hence we call it no-mind.

First you have to understand the mind, because that’s where you are, that’s from where the question is arising. Unless you understand your space – the point from where you are raising the question – you will not be able, even intellectually, to comprehend some difference between no-mind and being present. There is no difference in experience, just two names for the same experience from two different aspects, two different angles.

No-mind is experienced within you. Nobody else can see it; it is purely subjective. With no-mind comes tremendous presence. When you are in the mind you are almost absent. The quantity of your presence or absence has to be measured by your consciousness. You have such a small layer of consciousness – that’s your only presence. Otherwise, ninety percent you are absent.

But the man of no-mind is one hundred percent present. You can feel his presence from the outside.

You cannot see his no-mind. The presence of his being is a radiation of a silent state within. That is beyond you, but if you are available, receptive, you can experience something of the tremendous presence of his being. In each of his gestures, in each of his looks, in each of his words, or even in his silence, you can be touched by his presence of being.

The presence of being comes into existence only when the person as such disappears. It is the melted state of the person – the presence – as if the flower has disappeared and only the fragrance has remained. You cannot catch hold of it, but you can be surrounded by it. Such people who have their being absolutely present – one hundred percent alert – are known in the world of language as having charisma. There is no other charisma. There is only one charisma and one charismatic aura and that aura comes from no-mind. But no-mind is the center within and the aura is the circumference of that mind, that no-mind.

When inside you everything becomes silent, you are no more as you used to be – a person. Now you are just a fragrance, a presence … But your presence has deepened. It has become a solid pillar of light.

Anybody who is intelligent is bound to feel something new that he has never experienced before. So these are two viewpoints: one is the inner experience of no-mind, and the other is from outside. It is the by-product of no-mind, the presence of being.

But first you have to understand the mind, because that’s where you are and that’s from where the journey has to start towards no-mind, culminating finally into a beautiful fragrance – awareness – a magic aura around you.

People have named it in different ways, because people are different. Somebody will say, “It is a hypnotic force.” Somebody will say, “It is something like magnetism.” Somebody will say, “It is mesmerism.” Somebody will say, “It is charisma.” Somebody will say, “We don’t know exactly what it is.” One thing is certain: it has a tremendous gravity, it pulls you towards itself. And if you ar courageous you can be drowned in it and you can be transformed in that drowning. It will be your death and your resurrection, both. As you are, you will die, as you should be, you will be born.

But mind is a very dark place. To comprehend light from there is almost like a blind man trying to comprehend light.

A young English gentleman returns from a stay at a stately home.

“How was your weekend?” asks a friend.

“Well,” he replies, “if the soup had been as warm as the wine, and the wine had been as old as the chicken, and the chicken had been as tender as the maid, and the maid had been as willing as the duchess, it would have been a perfect weekend.”

This is how the mind functions. If you look into your mind you will start laughing at your own mind. It is never in the present. It can’t have presence because the basic quality is missing. It is never in the present. Either it is in the past, which is no more – just a memory, a faded memory, a faraway echo; perhaps a dream that you had seen sometime, but not more than that – signatures on the water.

You have not even completed your signature and it has disappeared. That’s how the past goes on disappearing. You have not even lived it and it slips out of your hands. And then the mind goes on thinking about it.

So either the mind is past-oriented or it is future-oriented. Because it has missed the past, out of sheer necessity a projection arises about the future. The past is no more in your hands, it is gone, and gone forever. There is no way to bring it back. All that you can do is to project into the future whatever you wanted to do, however you wanted to live … Naturally, while you are thinking about the future, making it fuller than your yesterdays, you are missing the present moment.

Your mind moves like a pendulum from the past to the future, from the future to the past. It never stops just in the middle, where reality is. You are always real, but your mind is always unreal. You are always in the present, you cannot be anywhere else. But your mind is never here, it is all over the world. It will not be just at the point where you are. Except for that place, it can roam all over the world. It can go to the moon, it can go to Everest … Everything is possible for it, whether it is memory or imagination, but the mind has no contact with the present. Your body is far more present; it is totally different from your mind.

And very strangely, all the religions have condemned the body, not the mind; because they themselves were using the mind for the faraway future, farther away than ordinary people think about. You think about tomorrow or the day after tomorrow, or the next year at the most. But all the religions were thinking about a future beyond death. Their heaven and their hell and their God are all so far away from the present moment.

And remember: you will always be in the present moment. And the distance between you and those imaginary spaces in the future will remain the same. It won’t change.

Because all the religions were using mind as their foundation, they had to deny the body. It is very unfortunate, but nothing can be done about it. It has happened.

Your consciousness is exactly in the present, just like your body. So I am in favor of your body, because it shares one thing in common with your being: your being is in the present, your body is also in the present. Only the mind is continuously moving here and there, never coming home.

There is a reason for it not to come home: in the present the mind has no function. What can the mind do in the present? The mind’s capacities consist of memory, which is the past, or imagination, which is the future. That is the whole capacity of your mind. There is no place for the present moment. The mind will not know what to do.

In the present you cannot remember, you cannot imagine; in the present you can be! But in the present you can be only when mind is no longer functioning. Hence, my approach is totally different from all religions: I want you to respect your body, because it is in the present, and that will give you the clue – a direct route to your being; because the being is also in the present.

Just leave the mind aside … But we are against the body, we are very condemnatory of the body, not knowing at all that this condemnation of the body is breaking the bridge to your being. A man of authentic spirituality is deeply in love with his body, because he knows body shares many things with being. Mind shares nothing, either with body or with being. It is an absolute stranger that has been forcibly put into you by the culture, the religion, the society. They are using the mind to enslave you.

And because you are in the mind you continuously go on asking about things of which you have no experience. You don’t know what no-mind is, except a word. You don’t know what presence of being is, except that you have heard about it. Just words won’t do.

Move away from the mind … And when I say to move away from the mind, I am saying to move away from the inner chattering. That is the only disturbance that is preventing you from knowing yourself and this beautiful existence. Because your body is in the present, you are in the present, existence is in the present … They are all here-now. Only the mind is a strange phenomenon. But you have been manipulated by others so much … Your educational systems, your friends, your family – everybody is trying to make you a great mind. In other words, everybody is trying to pull you away from the present moment. […]

The mind is very impotent in a way. It cannot give you any existential juice, any existential experience, and that is the only thing that matters. So please move away from mind. Don’t ask the difference, because there is no difference between no-mind and being present. No-mind is the inner subjective experience and being present is available for everybody. It is the circumference and no-mind is the center. But they are both together. Neither the circumference can be without the center nor the center can be without the circumference.

But the circumference can be experienced, and that’s what has attracted millions of people to a man like Gautam Buddha or Chuang Tzu or Jesus or Moses … It was their integrity, their individuality, their solidity. In comparison to them, people felt hollow. They had immense presence. Other people looked just like shadows, without any souls.

George Gurdjieff started saying to his disciples for the first time in the whole of history – he just died in the year nineteen hundred and fifty … He started saying a very strange thing, and although it is not right, he is not wrong. He started saying to people, “You don’t have souls.” What he meant was: “You don’t have any presence, your being is hollow. Inside you there is nothing but darkness, unconsciousness, absence. Everything is absent.”

You have been told for centuries that you are born with a soul. It is absolutely wrong according to Gurdjieff. I know and he knows that what he is saying is not the truth, but it is a device. He is making you aware of your hollowness, of your emptiness, and he has chosen the best way to hit the nail on the head. He is saying, “You don’t have souls! Forget all that nonsense that tradition has been telling you. That was a deception, but you accepted the tradition that, ‘We have souls already, there is no need to seek and search.’”

He said, “You will have to create the soul, you cannot have it just through birth! Through birth you get only the body. Through your upbringing you get your mind. And through a conscious effort to transcend into the beyond, you will achieve the soul.”

He said definitively that only a very few people have lived with souls. And without a soul, what are you? A cabbage, a cauliflower? I have heard there is some difference between cabbages and cauliflowers. And the difference is that the cabbage is uneducated and the cauliflower has college degrees. But that does not make much difference – both are vegetables. Your life is a vegetation.

Of course I cannot agree with Gurdjieff as far as the truth is concerned. But I agree with him and his compassion – that he did not bother about the truth, he bothered more about you. He wanted to make you aware that unless you do something, you are not going to create a soul. Soul is your own creation. But he went too far. I am not ready to deny you the soul; I only deny you the awareness of it. You are born with the soul as you are born with the body. Mind is a social product. You are not born with the mind. That’s why a Mohammedan has a different mind and a Hindu has a different mind and a Christian has a different mind. You can see their differences of mind. […]

Every person gets a mind ready-made, and that mind is being forced into him by all methods and means. That is the only part that has not been given to you by existence. Existence has given you the body: love the body, rejoice in the body, let the body dance without any guilt and without any fear of these religions, and you will be coming closer to your being through the body.

Nobody has come closer to the being through the mind. Mind is the most arbitrary, artificial creation by the society to subdue the individual, to destroy his individuality, and to destroy the discovery of his own being.

You are born with the soul, but you are absolutely unaware of it – because of the mind. The mind never allows you to be in the present. That’s the reason my insistence on meditation is so strong – because meditation simply means a method to get rid of the mind.

The moment the mind is not there, suddenly you are in a new space: so fresh, so beautiful, so blissful. That is your soul; that is your no-mind. And once you have entered that space, that space starts growing around you and creates a certain energy field. That becomes your presence of being.

-Osho

From Sat Chit Anand, Chapter 19

Copyright© OSHO International Foundation

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

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

The Approach on the Body Level – Jean Klein

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

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

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

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

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

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

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

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

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

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

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

-Jean Klein

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

Here you can find more about Jean Klein.