Sex, an Old Leaf Dropping from the Tree – Osho

Can it be true that sex is already over? I have been your sannyasin for four and a half years and my body is thirty-one years of age. I never planned to drop sex, but now it feels like it has dropped me. Am I a quickie or what?

Dhyan Satyama, the place you are in and the space you are in… four and a half years is really too long. You can understand by the laughter of the people. They are in the same boat. If you meditate, sex is going to drop by itself.

Sex is part of your unconsciousness, and it is a blissful experience if it drops by itself. If you force it to drop, it never drops. On the contrary, it becomes perverted; it starts finding ways from the back door. Unless it drops by itself, it never drops.

Meditation is the secret most method of going beyond the body and all that the body contains. Sex is part of your body, your biology; it is not part of your consciousness. The moment you start rising up in your consciousness, sex is left far behind. Naturally, at the age of thirty-one one starts wondering, “Something seems to have gone wrong…. Nothing has gone wrong, everything has gone right. You should feel blessed that you are free from the greatest imprisonment of your being.

Adam and Eve were standing underneath the tree of knowledge, looking at the apple in Eve’s hand. Eve turned to Adam and said, “After we have eaten the apple, we are going to do WHAT?” Naturally the poor woman was not yet aware about what. And they had eaten only one apple… It seems you have been eating too many apples; then one becomes a quickie.

Little Ernie’s mother was worried about his progress at school, so she took him to see the psychiatrist. The shrink decided to give him an aptitude test and asked the nurse to put a hammer, a wrench and a screwdriver on the table. “If he grabs the hammer,” said the shrink, “he will be a carpenter. If he grabs the wrench, he will be a mechanic. If he grabs the screwdriver, he will be an electrician.” Ernie fooled them all. He grabbed the nurse.

It does not matter what your age is; sex has nothing to do with age. It can disappear at any moment or it may not disappear even when one leg is in the grave. It all depends whether your life is just a horizontal phenomenon or something vertical also.

That verticalness can happen any moment, particularly for those who are in meditation. You can start moving differently than any other animal is capable of – except a few men. It is unfortunate that I have to say “except a few men”; intrinsically, every man is capable of going beyond sex.

But people think sex is life; the moment sex disappears, they think; now there is no point in going on living. Sex was their meaning, their very salt. These are the poorest people in the world who have not known anything beyond the lowest; they have never raised their eyes towards the stars.

“A man has reached old age when he can’t take yes for an answer.”

So it doesn’t matter… at the age of thirty-one you have become a wise old man. And the beauty of a wise old man is tremendously valuable in comparison to the foolishness of all those who are just young. The young people are bound to fool around; it is rare at this age, to be able to get out of this stupidity that we call youth.

Dhyan Satyama, you are exactly what I would like every sannyasin to be. This place is a place for transformation, and the only energy you have got to be transformed is sex.

Sex is your basic life force.

If you transform it into higher forms, it is going to disappear from its lower manifestations. But you are not going to miss anything; at each higher state the energy will give you more and more blissfulness. The higher it rises… it becomes a tidal wave of blissfulness. You start feeling orgasmic in every fiber of your being. Sexual orgasm seems to be a faraway echo, almost as if you have seen it in a dream – just a faint memory.

Because what you are now experiencing is so authentic and so real, so solid, you will not need a companion. That too is one of the basic dependencies, and that’s why all couples are in constant fight. The reason is that nobody wants to be dependent on anyone. It takes away your dignity, your individuality, your freedom. It makes you in a subtle sense a slave.

The man who loves a woman will hate the woman, because that woman has become a necessity, and one hates to be dependent on anyone. And the same is the case for the woman. Every woman hates the husband, has to hate him, because she has become dependent on him for momentary pleasures which don’t last long.

A meditator finally comes into a space where he does not need anyone to give him pleasure. He is full of blissfulness, overflowing, he can share, he can fill the whole world with his blissfulness. His very being has become orgasmic.

Now that is something tremendously significant to be remembered: you are both, man and woman together. Because you are born of a father and a mother – half of your being has been contributed by your father and the other half by your mother – naturally you cannot be just man or just woman. It is a fallacy perpetuated for centuries that man is man and woman is woman. It is absolutely wrong.

Every man has his woman within him and every woman has her man within her. Only the meditator comes to know his whole being. Suddenly his inner woman and the inner man melt and merge into each other. That creates an orgasmic state in him. Now it is no more a momentary experience that comes and goes; it is something that continues, day in, day out, like heartbeat or breathing. Every moment he is in an orgasmic state.

Naturally, sex disappears. A greater experience has come in. The sun has risen; what is the use of having a candle unnecessarily burning? You are bound to blow it out. If somebody keeps his candle burning in the sun, it only shows one thing: that man is blind.

A meditator comes to know such a vast experience of joy that all other pleasures simply fade away.

You are asking, “Can it be true that sex is already over?”

Yes, it is true, and you need not repent for it. Don’t look back, look ahead. Something greater is going to open in your being, something like a lotus, which will give you absolute fulfillment and contentment, and freedom, independence, individuality. For the first time you will feel you are able to fly alone into the vast sky of existence. Your need for the other has disappeared – that is what sex is, the need for the other – and in this state of orgasmic experience within yourself, without the help of anyone else you become capable of sharing your love, not bargaining, not even hoping for something in return.

In other words, this is what I was just talking about: friendliness – friendliness towards the whole existence. Nothing is greater, more glorious. Nothing is more of a splendor and a miracle. You are saying, Satyama, “I have been your sannyasin for four and a half years and my body is thirty-one years of age.” The body can be of any age….

There are two things which are not necessarily of the same age as the body. The lowest of these two is well understood by the psychoanalyst; the higher is still beyond them. Psychology is still struggling to stand up. It is crawling on the ground at the lowest level of human energies; hence, about the lower it has found a few fundamental truths.

One is the mental age: a man may be seventy years old, yet his mental age may be only fourteen – or vice versa. In cases like Mozart… when he was only four years of age he was able to play on musical instruments like a great master; at the age of five he was already becoming famous. Even great masters of music could not believe the phenomenal energy of Mozart. At the age of five, he was almost as mature mentally as very few people become at the age of seventy.

Psychology has accepted that body and mind don’t grow together. Sometimes, most of the time, the mind is lagging behind and the body goes on growing. A few times, in rare cases, the mind grows ahead and the body lags behind.

When Emerson, a great creative and sensitive man, was asked about his age, he said, “Three hundred and sixty years.” The people who were present could not believe it; they could not believe that Emerson, a man of truth, a very innocent man, a man loved and respected by all those who could understand the heights of consciousness… why should he lie about such a thing? Three hundred and sixty years old? – he does not look more than sixty. What to make of it?

Finally, one man asked, “Perhaps I could not rightly hear what you said. Will you please repeat it?”

Emerson laughed and said, “Why are you going in a roundabout way? Why don’t you say directly that you cannot believe that my age is three hundred and sixty years?”

Then another man said, “Now we have to ask you. You look only sixty at the most; you will have to give us evidence that you are three hundred and sixty years of age. And a man of your integrity is expected not to lie.”

Emerson said, “I am not lying. I have lived so much in sixty years that you will be able to live only in three hundred and sixty years. According to my intensity and totality of life, I have lived in sixty years as much as an ordinary man will live in three hundred and sixty years. I am not lying; it all depends how you live.”

Meditation changes your life pattern completely.

This has still to be recognized by psychology. But the psychology of the enlightened ones knows perfectly well that consciousness can go on growing. It need not grow simultaneously with the body. Adi Shankara, the founder of a systematic, philosophical system for the Hindus, died at the age of thirty three. He became enlightened somewhere about the age of seven. When he was seven his father had died. He was the son of a poor father, a poor brahmin; the mother was only living for him, the only son. At the age of seven, Adi Shankara asked his mother that he wanted to renounce the world. Can you conceive of a child of seven years old thinking of renouncing the world? – must be another Mozart, a Mozart of spirituality.

The mother said, “Your father has died and you want to renounce the world. Don’t you think of me?”

Adi Shankara said, “I can only promise you one thing: before you die I will be present, so in your last moments you can die peacefully. But right now, allow me to renounce the world. I want to become a sannyasin and to go in search.” The mother refused.

Not to hurt her, Shankara remained for a few days more. One day he went to the river. He used to go for his bath every day, but that day he insisted that his mother should also come with him. The mother was a little concerned: why he was so insistent? But when he became absolutely adamant that “if you don’t come, I will not go for the bath. Then I cannot worship and then I cannot eat either,” so the mother had to go.

The mother was standing on the river bank and the little child, seven years old, was caught by a crocodile. A crowd gathered, but there was nothing that could be done. Both the feet of the boy were inside the mouth of the crocodile, and Shankara shouted to the mother, “Now there are only two possibilities: either you give me permission to renounce the world and become a sannyasin or the crocodile is going to eat me. It is up to you to decide. Be quick!”

It is a strange story. How did the crocodile conspire in this? And the mother of course immediately shouted, “I allow you, you can become a sannyasin. Even this much will be a solace to me, that you are still alive.”

And the story goes that the crocodile immediately left him and disappeared. Must have been a very saintly crocodile… Whatever the case – perhaps it is only a parable – one thing is certain: that Adi Shankara at the age of seven must have convinced his mother that either she had to allow him to be a sannyasin or she had to be ready for his death. How he managed it, that is a different matter. But one thing is certain: he gave her the clear-cut choice, either death or sannyas. Obviously the poor mother had no choice; she allowed him.

At the age of seven, Adi Shankara became a sannyasin. In the whole history of the world there is no other case parallel to Shankara. Somewhere between the age of seven and eleven – there is no historical record of it, but it seems just between seven and eleven – he must have become enlightened. At the age of eleven he started writing his great commentaries on the Upanishads, and on one of the greatest and most complicated scriptures that exists in India, Badrayana’s Brahmasutras.

At the age of eleven it is almost impossible even to understand it – and Shankara wrote the greatest commentary. It has defeated all the great commentators of the past and all the great commentators that came after him. Nobody has been able to go beyond these flights of consciousness and bring such tremendous meaning to the almost dead scripture of Badrayana, Brahmasutras. The way he interprets is possible only after enlightenment. Each small word… the way he gives a turn to its meaning. Something which was looking very ordinary immediately becomes extraordinary. He has the touch that transforms everything into gold.

By the time he was thirty-three, he had written all the great commentaries on all the great scriptures, and he had traveled all over the country and defeated all the so-called great philosophers, theologians, priests. At the age of thirty-three he died.

Consciousness is not limited to your physical age.

Consciousness can go far ahead of you, your body.

So don’t be worried, Satyama. You are saying, “I never planned to drop sex, but now it feels like it has dropped me.” That’s the right way. You should never drop sex with conscious effort, because that is only repression. You should not pay any attention to sex. Your whole focus should be towards meditation, and one day sex is going to drop just like an old leaf dropping from the tree, not making even any noise, silently falling into the earth and disappearing. […]

-Osho

From Satyam Shivam Sundram, Chapter Ten

Copyright© OSHO International Foundation

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Re-establishment in Reality – Jean Klein

Question: What does sadhana mean?

Answer: What truly exists is ultimate reality, the Self. The ego and the world are no more than objects superimposed upon it. “I am”, which is the source of all experience, is beyond the experiencer/experienced duality. When we place the accent on the “I am”, on being aware, and not on thought nor on perception, we gradually become deeply relaxed, both on the neuro-muscular level and on a mental plane.

If we disinterestedly observe all the states we experience, we soon come to realize that each perception, each thought, is reabsorbed into knowledge, ‘I know’: the only true reality, before any other activity commences. Let yourself sink deeply within this stillness each time it makes itself felt.

The world you perceive is none other than a figment of the imagination founded on memory, fear, anxiety and desire. You have locked yourself away within this world. See this without jumping to conclusions and you will be free. There is no need for you to free yourself from a world which exists only in your imagination.

What you take to be reality is only a concept arising from memory. Memory arises from the mind, the mind from the witness, the witness from the Self. You are the witness, the onlooker standing by the riverside, changeless, beyond the limits of space and time: you cannot perceive what is permanent, because you are it.

Do not nourish the ideas you have built around yourself, nor the image people have of you. Be neither someone nor something, just don’t play the game. This will bring about being, constant awareness.

The personality is nothing other than a projection, a habit created by memory and nourished by desire. Ask yourself the question “Who am I?” and lucidly observe that you are not this thinker, doer, sufferer; all these forms appear and disappear indefinitely creating an illusion of continuity. The idea of being a person, an ego, is nothing else but an image. It is a reflection created by the Self, with which it identifies itself.

It is inherent to creativity to identify itself with its creation. The world of objects, just like the ego, is only a figment of your imagination, your creation. The teacher helps you to understand, by his presence and his gift of teaching, that you are neither object nor ego. The objectless thought without object, is the only real link between the mind and the witness, for the witness carries with it the scent of the Self. “I am this or that” is only part of your imagination, a hallucination. The objectless ‘I’ points towards its source, its origin, and finally loses itself in stillness beyond time.

Observe the way your mind moves, works, without having any preconceived ideas about it. A moment will come when you discover yourself to be the witness. Subsequently, when all striving has left you, you will realise that you are the light shining behind the observer. Reality is neither a product of the mind nor the result of a whole train of thoughts, it just is. The only method we can suggest is to observe impartially the way in which your mind reacts in the different circumstances of everyday life. But of course you must realise that you can never find your true Self in a perception. Live as previously, thinking and feeling, but become aware of these functions, thus you will spontaneously free yourself from them.

What you think of as your personality will vanish, leaving only the witness. In the end, he will lose himself in ultimate knowledge.

Above all don’t ask me how this comes about.

Question: How can we detach ourselves from objects?

Answer: Being attached to things and repeating things over in one’s mind come from fear, a need for security. You become a slave to them. We cannot free ourselves from their grasp by discipline nor by exercises because there is nothing to strive for, nothing to be attained. Freedom from objects comes directly from our true nature when you “know your real self”. This realisation is a spontaneous intuition which leaves you in a state of being, of fullness, free from the becoming process.

This mind is an extension of our being, it can only function harmoniously when illuminated by the Self. All forms of control submit us to memory. A controlled mind can never act freely, nor spontaneously. Of course we can say that memory is the best of all tools, but it is a poor guide, for it functions within the framework of the already known. The unknown, what is new, unique, is a closed world to us. Since the independent ego, which we take ourselves to be, is the source of all our anxiety, we cannot rid ourselves of it by effort or discipline. Effort is a driving force resulting from constraint. By clear-sighted awareness of cause and effect, another view will open out for you. Then the problems, together with the emotional involvement they imply, will leave you.

Any form of exercise is bound to be a goal, to a result. It is an obstacle. Be aware of your constant desire to be this or that. There is no goal to be reached since what you are looking for is here and now and always has been. Then the mind, free from all desire to become, will be at peace, and the centre of attention will shift from the object to the ultimate subject, a foretaste of your real Self. Be vigilant, clear-sighted, don’t strive to become.

Question: What should we do when there is a striving towards something during meditation?

Answer: You must simply witness it. The only obstacle to this meditation is the striving behind it. Sooner or later you will be attention, attention without object. This would seem to have no meaning when talking of attention, for one is necessarily attentive towards something. But this attention is absolutely empty. It is not focused on an object, it is free from any memory.

Question: My biggest stumbling block is the world of difference that exists between the intuition I encounter while meditating and the fact that everything is forgotten once I undertake my daily activities. In the end I begin to wonder why I meditate at all, for an hour later I have forgotten everything and am once again submerged by objects.

Answer: The problem is this; during meditation you experience and contemplate a vacant state of mind, what you perceive is the absence of activity. You know this absence but do not yet know the knower. Once you are knowingly this knower, you will know “being”, whether the mind be active or passive. There will be no difference, no change: from then on, this awareness will be an unwavering certainty. •

During meditation you will experience total emptiness which in a way is still an object. Absence of thought inevitably implies eventual presence of thought. Thus what you sense is a state of deep peace free from activity. One day this void, this blank, will vanish too and you will encounter ultimate stillness.

Up till now you have contemplated a calmed mind, but should a bird sing or someone speak, your inner silence is broken. That is why you ask this question. By its very nature, the mind is occasionally empty; it is nonetheless nothing but an instrument.

Question: I can’t see how you can possibly lead an everyday life and “be” at the same time.

Answer: Everyday life appears before someone. You are this someone but you are not what appears day after day. Question yourself deeply: To whom do these things appear? Who judges them, condemns them? Who swings between likes and dislikes, and who is it that is also an integral part of what appears?

You know the person that refuses, accepts or chooses. What you are fundamentally is completely beyond all this. You know moments when you must make a choice and others free from choice.

Within yourself you must distinguish between the person involved in choosing and the observer, who is ever-impartial. You will come to place yourself knowingly in this presence free from choice. Here, what we call everyday life takes root and flourishes. Here, there is no person bound by fear, desire or anxiety, to choose, intervene, or interrupt the natural flow of life.

From what you have said you would think that everyday life was nothing but a burden. Who for? Drop the ‘who’, and you will see that there is no burden to bear.

Question: How can I free myself from mental confusion?

Answer: Constantly witness your doings. Vigilance purifies the mind and sooner or later will place you knowingly beyond it.

You encounter ups and downs in your search for the Self because you do not yet see things in their true perspective—as a whole. They will continue just as long as you consider yourself in terms of “I am my body”. The mind will lead you astray until you perceive its true nature.

The basis for re-establishment in true reality is the act of listening, free from the past, to what the teacher has said, and to the reminders that this creates.

The unspoken word, acting as a background to all that takes form, enables this truth to bec6me experience. Be clear-headed, and don’t hang on to what you are not. The universe of which you are the source obeys its own laws. Don’t look for reasons for what you believe to be. It is a completely useless expense of energy. What you are basically is without cause, beyond improvement. Thinking in terms of a doer responsible for his acts stems from the illusion of the ego and its characteristics.

You must frequently turn to this background, as often as the chance to do so occurs. Your attention is constantly turned either towards objects or to ideas, and you have no sense of being, it is completely unknown to you. Become the spectator, become aware of the natural flow of life, your motives, actions, and what results from them. Observe the walls you have built around yourself. As you become more aware of your body and mind you will come to know yourself. As this image subsides of things, as you believe them to be, you will have a clear-headed insight of what you are, something quite other than a product of the mind. This insight results from elimination. All confirmations come from memory, are outside real experience. You will gradually feel less and less involved in whatever should come up. You will discover yourself to be the perceiver. Once you free yourself from the idea, “I am the body” and the consequences, you will awaken to your natural state of being. Give yourself up entirely to this discovery. True awareness cannot be obtained by projecting known factors in terms of concepts and perceptions. What you are fundamentally cannot be experienced through reason and is only reached once you eliminate what you are not.

A willful ego hinders you from being. The witness must enter upon the scene, enabling the ego to be recognized for what it is, an object. This witness opens the door to being. The ego cannot “know” itself, it identifies with what it thinks, feels, experiences. The teacher leads the disciple away from what he believes himself to be, in order to enable him to get to know his real Self and awaken to all his perceptions. For the ego, there is nothing but resistance, defense, agitation. It is the witness that shines forth and shows up the ego for what it is, an illusion.

The meditative state leads us to discover what we really are. We become aware of our body and thought patterns, of the reasons that motivate our actions of which we were scarcely conscious. By allowing our thoughts to follow on one from another, to develop fully without our intervening, this meditative state becomes a purification, a letting go, without there being a person that purifies or lets go. It is an uninvolved observation post. A whole world of unsuspected energies releases itself, frees itself. Mental activity ceases to be agitated and follows its natural course, allowing us to discover ourselves as the witness, the onlooker. We completely abandon the “I am this, I am that” reflex. The onlooker transcends the experience and the experiencer. He is pure awareness.

The world exists when we think about it, it is ever renewed. It is only memory that gives the false impression of continuity. The individual does not exist outside the ultimate knower, he is but a shadow, nothing, a reflection on the mind’s screen. He is a fabrication of both memory and habit. Always agitated he hopes and claims, searching for confirmation and security, striving to accumulate. Basically, he is frightened and does not dare question himself profoundly.

All perceptions, all experiences are connected with time, but the ultimate knower transcends time. It is a lack of clear-sightedness that causes us to identify with temporality. Any perception of what you think, feel or do is only transitory. The feeling of being acts as a support and is permanent. Accept the invitation that the souvenir of this very feeling creates in you, plunge deep within it, until you are carried away by reality.

-Jean Klein

From Neither This Nor That I Am

Witnessing Without a Center

Perhaps this can be helpful to someone. I have noticed recently that when I watch thoughts (content) there is a container (me). But when I watch the activity (not content), there is only witnessing.

This is important because that means that as long as I am engaging in the content the “me” remains. And if I take one step back and watch the movement, witnessing is, without a center. And this witnessing without a center is delicious.

This “take one step back” is really a misnomer. It is not a question of doing anything but simply “not doing.” Engaging in the content is “doing.” To watch without either grasping or rejecting is not doing and it is by watching without engagement that one finds oneself first witnessing the movement without content and when that movement is also witnessed without engagement, then one is Not, and only awareness Is.

-purushottama

The Essence of Buddha Dharma – Osho

What is the essence of Buddha Dharma – The religion of the Buddha? 

Mouna,

Yoka says:

If you reach the Zen of Buddha, at that very moment you accomplish everything. 

In your dream there are many pathways, but when you wake up, they are reduced to nothing. Neither error, nor happiness, nor loss, nor gain. 

Do not try to find anything in the essence of your being. It is a long time since you wiped the dust from your mirror, now it is time for you to see its brilliancy perfectly. 

Who can not-think, all is his. If you practice charity in order to become Buddha when will you succeed? Never – A thousand times never. 

Drink and eat according to your true nature. All things in the universe are impermanent, and therefore all existence is void. That is the whole understanding of Buddha.

This is the essence of Buddha Dharma, the religion of the Buddha. First: it is not a philosophy that you can understand intellectually; you have to become a Buddha to know it. Hence Yoka says: 

If you reach the Zen of Buddha – the state of the Buddha – at that very moment you accomplish everything.

Nothing is missing when you reach the ultimate state of awakening; all is fulfilled, you are utterly contented. Life is known for the first time as a great significance, as a great dance, a celebration. Life is known for the first time as absolutely perfect. There is no complaint, no desire, no hankering for things to be other than they are. One is simply contented, totally contented. All desiring disappears.

And what is the state of Buddha? What is this “Zen of Buddha” Yoka is talking about? It is the state of no-mind. Hence Yoka says:

Who can not-think, all is his.

The greatest thing in life to experience is a state of no-thought. The greatest art of life is to be able to be without mind. Even if it happens for a single moment – just a glimpse – you have reached the beyond and you have crossed the point of no-return.

Don’t go on thinking about it – what it is. By thinking you will go on missing it. Thinking is the sure way of missing the Buddha Dharma; non-thinking is the way to achieve it. It is your own nature!

Buddha does not talk about some great mysteries, hidden secrets, esoteric knowledge. He does not believe in mythology; he is not an occultist. He is a very simple man, very ordinary. He believes in the ordinary existence. He says your day-to-day life is all there is. If you can live it joyfully, silently, understandingly, watchfully, there is nothing else to be done. Your very ordinary life starts becoming extraordinary. 

Drink and eat according to your true nature.

Just remember: don’t distort your nature, remain true to your nature. Listen to your own nature and follow it. Don’t follow anybody else.

Buddha says, “Even if you meet me on the way, kill me immediately.” He is saying: Don’t follow me, just take the hints. Try to understand, imbibe the spirit. Feel my presence and then go on your way. Live according to your own light, howsoever small it is; but if it is yours and you live according to it, it will go on growing.

Buddha says, “Be a light unto yourself.” That is his greatest message. Nobody else in the whole world, in the whole history of humanity, has been so respectful towards others as Gautam the Buddha. “Be a light unto yourself.”

Buddhas only point the way – fingers pointing to the moon. You have to follow, and you have to follow according to your nature. You have to be silent, quiet, so you can listen to the still small voice within you, and then follow it. Wherever it leads it is good. Go in deep trust, following your own voice.  Be spontaneous, natural, ordinary. This is the way of being extraordinary. Be ordinary but aware, and the ordinary becomes the sacred. 

All things in the universe are impermanent

So don’t be worried. All things are impermanent: pleasure and pain, friendship and enmity, poverty and richness, success and failure, birth and death. All is in a flux, all is impermanent, so why be worried? Everything goes on changing. Don’t cling – clinging brings misery, clinging shows your misunderstanding. The moment you cling to something you are living with the idea that it can be permanent. Nothing can be permanent, and nothing can be done about it. It is just the nature of things to be impermanent.

You are trying to catch hold of rainbows. They are beautiful, but you cannot catch hold of them – one moment they are there and another moment they are gone. So don’t cling to anything because everything is impermanent. And don’t desire anything because even if you get it, you will lose it. If you don’t get it, you will be frustrated. If you get it and lose it, you will be frustrated. Either way you will be in misery, you are inviting misery. So don’t desire anything and don’t cling to anything.

Whatsoever comes, accept it. Buddha calls it tathata, suchness. Just accept it, live through it silently, without being disturbed by it. Misery comes, it will go. Happiness comes, it will go. Everything passes away, nothing abides, so there is nothing to worry about.

Go on passing through all kinds of experiences, and then you will know that one can pass through the world uncontaminated, uncorrupted. One can live in the palaces without clinging, then he is a sannyasin; and one can live in a hut and can cling to the hut, then he is not a sannyasin.

That’s why I don’t tell you to renounce the world, I simply say: Be watchful. That is the essence of Buddha’s message.

People ask me, “But Buddha renounced the world. Why did he renounce?” He renounced when he was not a Buddha. He renounced when he was as ignorant as anybody else. He renounced in ignorance.

When he attained the truth, when he experienced the truth and came back home, his wife asked him only one question. “Just tell me one thing,” she asked. ”Whatsoever you have attained… I can see you are a transformed being. You have become luminous, you are no longer the same person. The old is gone, you are reborn. It is so clear to me – even a blind person like me can see it. But just answer me one question. Whatsoever you have attained, was it not possible to attain it living here with me in this palace?”

And the story is: Buddha remained silent, looking downwards. The wife was right. He didn’t say anything.

In the East, not saying anything is thought to be a sign of agreement: Mounam sammati lakshanam. ”To be silent means I agree with you.” It says more than Buddha saying yes. His silence says more, it is more pregnant with meaning.

He immediately felt it: “She is right.” Whatsoever he had attained could have been attained anywhere. There was no need to go into the jungle.

There is no need for you to go anywhere. Wherever you are you can assert your Buddhahood, you can become awakened.

The essence is to slip out of the mind, to get out of the mind. The mind is the world. The mind is full of desires, full of clingings, attachments, longings. Get out of the mind! Create a little distance between you and the mind. Be a watcher, a watcher on the hills, and you will be surprised: as you watch the mind, the distance becomes bigger and bigger. As you watch the mind, as you become more and more established in watching, the mind recedes farther and farther away. One day it happens: you cannot hear the chatter of the mind; it is no longer there. It is simply, absolutely silent. In that silence, truth descends in you. In that silence, you encounter yourself, you encounter your innermost core. And that is the innermost core of the whole existence. Your being is the being of all.

We are separate as minds, as bodies, but not as consciousness. In consciousness we meet, we are one. That consciousness is God. That meeting, that oneness where all differences dissolve, where we are no longer separate ice cubes, where we have melted and disappeared into the universal, Buddha calls nirvana. The word is beautiful; it means cessation of the ego. When the ego ceases you are God, you are a Buddha, you are a Christ. It is the ego that is giving you a limitation. It is the ego that is making you live in a prison. Get out of the ego! And nobody is preventing you – it is your own clinging, it is your own attachment. You have become too attached to your chains, you have become too attached to your prison cell. You think it is your home, and it is not. Come out of it! Wake up!

To be awake is to be a Buddha. And Yoka is right.

If you reach the Zen of Buddha – the state of Buddha – at that very moment you accomplish everything.

-Osho

Excerpt from Walking in Zen, Sitting in Zen, Chapter Three

Copyright© OSHO International Foundation

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

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

Self Knowledge and Self Realization – Nisargadatta Maharaj

When we concentrate our attention on the origin of thought, the thought process itself comes to an end; there is a hiatus, which is pleasant, and again the process starts. Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it. Prior to this experience the un-satiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards its interest in them begins to fade. Once the internal bliss is enjoyed, the external happiness loses its charm. One who has tasted the inward bliss is naturally loving and free from envy, contented and happy with others’ prosperity, friendly and innocent and free from deceit. He is full of the mystery and wonder of the bliss. One who has realized the Self can never inflict pain on other.

-Nisargadatta Maharaj

From Self Knowledge and Self Realization, Chapter Three

Here you can download a PDF copy Self Knowledge and Self Realization.

See the False as False and Follow Your Nature – Osho

Truth is. It needs no effort on your part to invent it. Truth has to be discovered, not invented. And what is hindering us from discovering it? We have been taught many lies, mountains of lies. Those are the barriers which go on falsifying the truth, which do not allow our hearts to reflect that which is.

Truth is not a logical conclusion. Truth is existence, reality. It is already here — it has always been here. Only truth exists. Then why cannot we find it? How do we manage not to find it? Because from the very childhood we are taught falsities, prejudices, ideologies, religions, philosophies…all lead you astray.

Truth is not an idea. You need not be a Hindu to know it, or a Mohammedan, or a Christian. If you are a Hindu you will never know it; your very being a Hindu will keep you blind. What do we mean when we say, “I am a Hindu, or a Mohammedan, or a Jew”? We mean, “I have already got ideas about truth — ideas from the Bible or the Koran or the Gita, but I have got ideas already. I don’t know the truth, but I know much about it.” And that knowing much about it is the only problem that has to be solved.

Once you drop your ideas about truth you will be confronting it, within and without both. You will be facing it — because there is nothing else!

But the parents, the society, the state, the church, the educational system, they all depend on lies. As the child is born they start trapping it into lies. And the child is helpless. He cannot escape his parents, he is utterly dependent. You can exploit his dependence…and it has been exploited down the ages.

Nobody has been exploited so much as children — neither the proletariat nor women, nobody has been exploited so much and so deeply and so destructively as the innocent children. Because they are helpless and dependent they have to learn whatsoever you teach them. They have to imbibe all the falsehoods that you go on forcing upon them. It is a question of survival for them — they cannot survive without you. It is a question of life and death! They have to be Hindus, they have to be Mohammedans, they have to be Jainas, they have to be Buddhists, they have to be communists. Whatsoever you are interested in putting into their minds, you go on putting it in.

Instead of making them more alert, more aware, more alive, more reflective, instead of making them more mirror like, pure, you make them full of ideas…layers and layers of dust. And then it becomes impossible for them to see that which is. They start seeing that which is not and they stop seeing that which is.

Hence, to be really religious means a rebirth: again becoming like a child, dropping all that the society has given to you.

Religion is a rebellion — a rebellion against all that has been forced upon you, a rebellion against being reduced to a computer. Just look inside! Whatsoever you know, you have been told; it is not your knowing, it is not authentic. How can it be authentic if it is not yours? You are not a witness to it, you are just a victim — a victim of circumstances.  It is just an accident to be born in India or to be born in England. It is just an accident to be born in a Hindu family or in a Christian family. Because of these accidents your essential nature has been lost — you have been forced to lose it. If you want to regain it you will have to be reborn.

That’s precisely what the meaning is when Jesus says to Nicodemus, “Unless you are born again you will not enter into the Kingdom of God.” He does not mean that you actually have to die, commit suicide, and then be born again. That won’t help, because again you will be born to some parents in a certain society, within a certain church, and again the same stupidity is going to be done to you.

Jesus means by ‘rebirth’ that deliberately, consciously, now you are capable of dropping all that has been taught to you. Drop your knowledge and become innocent. And that is the only way to become innocent. Knowledge is a contamination. To be in a state of not-knowing is innocence, and to function from that state is the only way to know the truth.

Meditate over these tremendously significant sutras of Gautama the Buddha. He says:

Mistaking the false for the true

and the true for the false,

you overlook the heart

and fill yourself with desire.

Mind is nothing but desire. The heart knows no desire. You will be surprised to hear it, that all desires belong to the head. The heart lives in the present; it pulsates, beats, in the here-now. It knows nothing of the past and it knows nothing of the future. It is always now, here.

And I am not talking about a certain philosophy. I am simply stating a fact so simple you can observe it within yourself: your heart is beating now. It cannot beat in the past, it cannot beat in the future. The heart only knows the present, hence it is utterly pure. It is not polluted by the past memories, by knowledge, by experience, by all that you have been told and taught, by the scriptures, by the traditions. It knows nothing of all that nonsense! And it knows nothing of the future, of the morrow. For it, past exists no more, the future not yet. It is utterly here. It is immediate.

But the mind is just the opposite of the heart: the mind is never now, here. Either it thinks of beautiful experiences of the past or it desires the same beautiful experiences in the future. It goes on shuttling between past and future, it never stops at the present. It is utterly unaware of the present. For the mind, the present exists not. See the point: the present is the only thing that exists, but for the mind the present is the only thing that exists not. Past is nonexistential, future is nonexistential, but those are the things which are existential for the mind.

The head is the problem… and the heart is the solution. The child functions from the heart. As you start growing, you start moving from the heart to the head. When you graduate from the university you have completely forgotten about the heart. You are hung up in the head, your whole energy has moved to the head. Now you don’t know anything of reality. You are full of garbage — scholarly garbage, academic nonsense. You may be a Ph.D., a D.Litt. You know much, knowing nothing at all! — because real knowing happens in the heart, not in the head. And the universities exist to distract your energies from the heart to the head.

All the universities in the world up to now have been enemies of humanity. Their whole function is to serve the state and the church. They are agents of the status quo, they are agents of the vested interests. They don’t serve you, they serve the powers, the masters, the oppressors, the exploiters. Whosoever happens to be in power the universities serve. They are not in the service of humanity yet.

If they were really in the service of humanity, then the university would be the place to learn rebellion. The university would create revolutionaries. The university would not create conventionalists, conformists; the university would create nonconformists, nonconventional people. It would create rebels — adventurous, ready to risk their lives for truth. That has not happened yet.

It is a sad fact that in the name of education something ugly is continued, something very ugly. Behind a facade, something very criminal continues. And this is the crime: that they divert your energies from the heart to the head, they destroy your capacity to love and they force you to learn logic. Logic is more important than love for them, thinking is more important than sensitivity. This is just putting the bullocks behind the cart. It is totally topsy-turvy.

That’s why humanity is in such a mess: the untrue seems to be true and the true seems to be untrue. They have succeeded in distorting your vision. The buddhas have been fighting against all these vested interests.

Buddha says:

Mistaking the false for the true

and true for the false,

you overlook the heart

and fill yourself with desire.

Mind is desire, and you go on filling yourself with more and more desire, more and more ambition, more and more longing for power, prestige, wealth. And you completely forget that there is a heart beating within you which already lives in God, which is already part of the ultimate law — Aes Dhammo Sanantano — which is already part of the inexhaustible, eternal law. You are joined from the heart to God. Your hearts are the roots in the soil of God.

Your hearts are still being nourished by God, by truth, but you are not there. You have vacated the place. You live in your head. Day in, day out, you live in your head; you never descend from there. Even in the night while asleep you go on rumbling in the head… dreams, and dreams upon dreams. In the day thoughts, in the night dreams. They are not different.

The dream is only a translation of thinking in the language of sleep, and vice versa: thinking is nothing but a translation of dreaming in the language of the day. You go on moving between these two: dreaming and thinking. Both are desiring. What do you think? What is there to think except desire? And what do you dream except desire?

Buddha says the false appears to be true because you have become false to your own truth, to your own heart. Come back to the heart, and then you will be able to know the truth as the truth and the false as the false. That is enlightenment, that is coming home.

See the false as false.

But from where to begin? Begin from seeing the false as the false. That’s why all the buddhas appear to be negative, all buddhas appear to be destructive. They negate. Jesus negates. He says again and again: It has been told to you in the past, but I say to you…. And he changes the whole standpoint.

For example, he says: It has been told to you in the past that tit for tat is the law. If somebody throws a brick at you, react by throwing a rock. But I say unto you, if somebody hits you on one cheek, give him the other cheek too. And if somebody takes away your coat, give him your shirt too. And if somebody forces you to go one mile with him, go two miles.

Mohammed is against all kinds of images of God, because his people were worshipping for centuries; they had three hundred and sixty-five gods — one god for every day of the year. The Kaaba of Mohammed’s days was one of the greatest temples on the earth — dedicated to three hundred and sixty-five gods! Mohammed destroyed all those idols. It looks negative….

Buddha says: There is no truth in the Vedas, in the Upanishads. Beware of beautiful words, beware of philosophic speculation. Don’t waste your time with hairsplitting, with logic. Be silent! Throw the Vedas out of your head, only then can you be silent. He looks negative, he looks nihilistic, he look dangerous, but that is the only way you can be helped.

You have to be told the false is false. You have to begin with this: neti, neti — neither this nor that. The master has to say to you, “This is false, that is false.” He has to go on pointing out to you whatsoever is false first, because when you have known all that is false, suddenly a transformation happens in your consciousness. When you have become aware of the false, you start becoming aware of the true.

You cannot be taught what is truth, but you can certainly be taught what is not truth. You have been conditioned, you can be unconditioned. You have been hypnotized — as Hindus, Mohammedans, Christians, Jainas…. The function of a master is to dehypnotize you. Once you are dehypnotized, suddenly you will be able to see the truth. The truth need not be taught.

See the false as false, the true as true.

Look into your heart.

Follow your nature.

One of the most significant statements ever: Look into your heart. Follow your nature. He is not saying follow scriptures. He is not saying follow me. He is not saying follow certain rules of conduct. He is not teaching you any morality. He is not trying to create a certain character around you, because all characters are beautiful prison cells. He is not giving you a certain way of life. Rather he is giving you courage, encouragement, to follow your own nature. He wants you to be brave enough to listen to your own heart and go accordingly.

“Follow your nature” means flow with yourself. You are the scripture… and hidden deep down within you is a still, small voice. If you become silent you will be guided from there.

The master has only to make you aware of your inner master. Then his function is fulfilled. Then he can leave you to yourself; he can throw you back upon yourself. A master is not to enslave the disciple; a master is to free him, to give him total freedom. And this is the only possibility of attaining total freedom: Follow your nature. By “nature” Buddha means dhamma. Just as it is the nature of water to flow downwards and it is the nature of fire to rise upwards, so there is a certain nature hidden in you. If all the conditionings that have been put around you by the society are removed, suddenly you will discover your nature. Your nature has become God. Aes dhammo sanantano — this is the eternal, inexhaustible law: your nature is to become God.

Man is a potential god — a bodhisattva. Man is meant to become a god. Less than that won’t satisfy you, less than that is of no use. You can have all the money in the world, all the power, all the prestige possible, and still you will remain empty — unless your divine nature flowers, opens its buds, unless you become a lotus, a one-thousand-petaled lotus, unless your divinity is revealed to you, you can never be contented.

The ordinary religious person is told to remain satisfied, contented, with whatsoever is the case. The so-called religious saints go on teaching people: Be satisfied. Satisfaction is one of their fundamental teachings. That is not the way of the true masters.

The true master creates discontent in you — and such a discontent that nothing of this world can ever satisfy it. He creates such a longing in you, that unless you attain to the ultimate you will remain aflame, afire. He creates pain in your heart, he creates anguish… because life is slipping by every moment, and each moment gone is gone forever, and you have not attained to God yet, and one day is over.

He creates such a deep longing in you, such pain in the heart! He creates tears in your eyes, because only through such divine discontent will you move, will you take the quantum leap, the ultimate jump into the unknown. It is only through such divine discontent that you will gather together all your energies, and you will risk, and you will go on the ultimate adventure of finding who you are.

Follow your own nature. Your nature is consciousness. But you have been told by the priests: follow certain rules of conduct, the Ten Commandments, follow certain principles — not your nature. Priests are very much afraid of your nature, because if you follow your nature you will get out of their grip, you will be a slave no more. You won’t go to the churches and the temples and the mosques, and you won’t listen to your stupid priests, politicians, the so-called leaders. I call them “so-called leaders” because what is actually happening is that blind people are leading other blind people.

You won’t listen to them anymore if you listen to your own nature. If you know your own inner voice you will become free. Your inner voice has to be crushed, destroyed, utterly destroyed — at least distorted so much that even if you hear it you can’t understand it. And they have succeeded. Unless you struggle hard against them there is no possibility of succeeding. Their exploitation is so old, their oppression is so ancient, their strategies are so cunning… and they have infinite power in their hands. And what are you against them as an individual?

But if you go in, if you listen to your heart, you will attain to such power that no power on the earth can enslave you again.

Follow your nature.… But how to follow your nature if you don’t know what it is? And you are not allowed to know it! You are given precise instructions as to what to do: what to eat, when to get up in the morning, when to go to bed. You have been given precise instructions. Those instructions, if followed, make you a slave. If not followed, they make you a criminal. If followed, you become a saint —but a slave. People will worship you, respect you, but all that respect is a mutual understanding: “If you follow our instructions, we will respect you. If you don’t follow, you will be thrown into jail.”

Either you are made a slave spiritually or a prisoner physically: these are the two alternatives the society gives to you. And it never lets you become aware that there is a source of infinite guidance within you, from where God speaks.

God still speaks, he has not stopped speaking. He is not partial — it is not that he spoke to Mohammed and to Moses and he does not speak to you. He is speaking to you as much as he was speaking to Mohammed. The only difference is, Mohammed was ready to listen and you are not ready to listen. Mohammed was available and you are not available.

To become available to your inner nature is what I call meditation.

Remember these two words. ‘Character’ is an invention of the politicians and the priests; it is a conspiracy against you. Consciousness is your nature. Yes, a man of consciousness has a certain character, but that character follows his consciousness. It is not imposed by anybody else on him; it is his own decision. And he is not encaged in it; he is totally free to change it any moment. As circumstances change, his consciousness gives him different directions and he changes his character.

The man of character — the so-called man of character — is encaged. Even if circumstances change he goes on repeating the same character, although it is no longer relevant, it does not fit. The context in which it was meaningful has disappeared, but he goes on repeating the same nonsense. He is like a parrot. He is a machine: he does not respond, he only reacts.

A man of consciousness responds, and his responses are spontaneous. He is mirror like: he reflects whatsoever confronts him. And out of this spontaneity, out of this consciousness, a new kind of action is born. That action never creates any bondage, any karma. That action frees you. You remain a freedom if you listen to your nature.

But this simple advice seems to be very difficult for people. It should be the simplest thing in the world. Each child is born following his nature, but as you grow up, slowly you lose contact with it — you are forced to lose contact with it. The contact can be regained, it can be rediscovered. Later on, when you become very knowledgeable, encaged in a certain character, utterly blind to your own heart and nature, you start asking such questions.

Just the other day Prem Vijen asked:

“Beloved Master, what do you mean when you say ‘Go in’?” Such a simple statement — “Go in” — and you ask me, “What do you mean?” Can’t you understand these simple words, ‘go in’? I know you understand the words, but going in has become so difficult because you have been taught only how to go out. You can only go out, you only know how to go out. Your consciousness has been turned towards others; it has forgotten the way to itself. You go on knocking on others’ doors, and whenever it is said to you, “Go home,” you say, “What do you mean by ‘going home’?” You know only others’ houses, but you don’t know your own home. And you are carrying it within yourself. You have been forced to become extroverts. One has to learn again ways of inwardness.

Soren Kierkegaard has said: Religion means inwardness — going into your own interiority. But the simple words, ‘go in’, have become so difficult to understand. Mind only knows how to go out; it has no reverse gear in it.

I have heard that when Ford made his first cars they had no reverse gear. It was a later addition. Without a reverse gear it was really a problem: whenever you wanted to come back you had to go miles unnecessarily, you had to go round. Even if you wanted to go a few feet back, you might have to take a journey of miles. Then Ford became aware that a reverse gear was needed.

I am teaching you here that the reverse gear is there, built in, you have just forgotten about it. You know how to go out. Nobody asks, “What does it mean when you say ‘Go out’?” But everybody wants to ask, “What do you mean when you say ‘Go in’?” Simple words!

Thinking is going out: non-thinking is going in. Think, and you have started moving away from yourself. Thought is the way leading you farther away. Thought is a project. No-thought… and suddenly you are in. Without thought you cannot go out, without desire you cannot go out. You need the fuel of desire and the vehicle of thought to go out.

Sitting silently, doing nothing… not even thinking, not even desiring… and where will you be?

Going in is not really going in. It is simply stopping going out… and suddenly you find yourself in.

Prem Vijen, you need not go in because if you go you will always go out. Going means going out. Stop going! Stop going anywhere! Can’t you sit silently without going anywhere? Yes, physically you can sit, that is not very difficult. You can learn a yoga posture and you can make your body almost a statue, but the problem is — what are you doing inside? Desires, thoughts, memories, imagination, all kinds of projects? — stop them too.

How to stop them? Just become indifferent to them, unconcerned. Even if they are there, don’t pay attention to them. Even if they are there, don’t give them any importance. Even if they are there, let them be. You sit silently inside — watching. Remember that word ‘watching’ — witnessing, just being alert.

.

Don’t start looking in the dictionaries or in the Encyclopedia Britannica. It is not a question of words! Words are simple to understand; when I say “Go in,” that’s exactly what I mean — go in! Don’t start asking about the words — listen to the hidden message; otherwise you will miss the train.[…]

If you become too much interested in words —”What does it mean to go in? What does it mean, verbally, linguistically?” — Vijen, you are going to miss the train. Don’t waste time with words!

And it is a particularly new kind of disease that has gripped the intellectuals of the world. For at least fifty years the philosophical world has become too much interested in words, linguistic analysis. They don’t ask anymore what God is. They don’t ask anymore whether God exists or not. The contemporary philosophers ask, “What does it mean when you use the word ‘God’?” It is not a question of whether God exists or not. It is not a question of what God is. It is not a question of how to attain God. Now the question has taken a very new turn: “What do you mean when you use the word ‘God’?”

What do you mean when you use the word ‘rose’? Now it is easy: you can take hold of the philosopher, force him to go to the garden, and you can show him the rose: “This is what I mean when I use the word ‘rose’.” But this cannot be done with the word ‘God’ — and this cannot be done with the word ‘meditation’ and this cannot be done with the words ‘going in’. These are subtle phenomena. Don’t become linguistically interested. I am not here to teach you linguistic analysis.

My whole approach is existential. If you really want to know what it means to go in, go in! And the way is: watch your thoughts and don’t get identified with them. Just remain a watcher, utterly indifferent, neither for nor against. Don’t judge, because every judgment brings identification. Don’t say, “These thoughts are wrong,” and don’t say, “These thoughts are good.” Don’t comment on the thoughts. Just let them pass as if it is just traffic passing by, and you are standing by the side of the road unconcerned, looking at the traffic.

It does not matter what is passing by — a bus, a truck, a bicycle. If you can watch the thought process of your mind with such unconcern, with such detachment, that moment is not very far away when one day the whole traffic disappears… because the traffic can exist only if you go on giving energy to it. If you stop giving energy to it….  And that’s what watching is: stopping giving energy to it, stopping energy moving into the traffic. It is your energy that makes those thoughts move. When your energy is not coming they start falling; they cannot stand on their own.

And when the road of the mind is utterly empty, you are in. That’s what I mean, Vijen, when I say “Go in.” And that’s what Buddha means when he says: Follow your nature.

-Osho

From Dhammapada: The Way of the Buddha V.1, Chapter Three

Copyright© OSHO International Foundation

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

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

You Are This Nakedness – Jean Klein

I have been searching for a long time for truth or God. When I began I was crippled by anxiety and fear. Now I feel I have an innate understanding of what truth is not, but I do not feel I have glimpsed what truth is.

You are looking for an experience, for God, for beauty. This means you see what you are looking for as an object. I would say: Simply inquire who is looking. When you really inquire, you will see that the looker is what you are really looking for. That is the shortest way if one can still speak of a way.

Be clear in your mind that what you are looking for can never be an object. Because you are what you are looking for, so you can never see it, never comprehend it. You can only be it. Being it means you have no representation, no idea of it. You are free from all concepts. When the mind sees this it comes to a stop. Then you find yourself in a kind of nakedness. You are this nakedness free from all qualification. So, be it really. Be completely attuned to it.

-Jean Klein

From Living Truth, page 213