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.

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.

Like a Great Surprise – Osho

It all seems so simple – I just can’t understand it. I keep grasping at it and it eludes me, a music that can almost be smelt, a taste that can almost be felt.

Sometimes I am on the very threshold; other times it’s not in a million years, not for me.

Krishna Prabhu, it is simple, hence it is impossible to understand it. If it was complex, understanding would be possible. Only a complex thing can be understood, because a complex thing can be analyzed, divided, broken into parts. A simple thing is indivisible; you cannot analyze it, you cannot dissect it. It is simply there; it is impossible to understand it.

That’s why all that is simple eludes knowledge. God is simple, that’s why science cannot know him. Love is simple, that’s why science can have no idea what it is. Whenever you come across a simple thing you have to drop the effort to understand it; only then can you understand it. A totally new kind of understanding will be needed – an understanding of the heart, which does not analyze, which does not dissect.

See: science dissects, analyzes, divides. It goes on trying to find the smaller and the smaller part – it reaches to the atom, to the electron, and it goes on dividing. It will never know about the whole, it will know only about the parts. And once it comes against a part which cannot be divided, again it is elusive.

Now, science knows nothing about the electrons yet, because they can’t be divided yet. Once you divide them you will know – you will know how they are composed, of what they are composed. But then again you are facing something else – the new division – and that eludes knowledge.

Religion moves in a totally different way. It does not go to the part, it goes to the whole. ‘God’ means the whole – the undivided whole, the totality of all. How can you understand God? In the very effort to understand, you have become separate from it; God is no more total. The one who is trying to understand is separate – division has started, you are on the way to science. The known and the knower have become separate; the first division has happened. Now it is a process ad infinitum.

God can be known only if you remain in an undivided relatedness with the whole. You don’t become a knower, you don’t become an observer. You don’t stand out of it – you can’t. You ARE in it, you ARE it – how can you know it? You can BE it! And that is a totally different kind of knowing, a different kind of understanding – the understanding that arises out of being.

You cannot know love from the outside, but you can be love – and then you will know. But that knowing will not be part of your head. The head will still remain ignorant; you will know, but you will not be able to translate it into the language that the head can understand.

You ask me: It all seems so simple

Not that it seems simple, it is simple! But you have been taught again and again that if something is simple you will be able to understand it immediately. That is absolute nonsense. The simple is impossible to understand. The simple is elusive; there is no meeting between the effort to understand and between that which is simple. Either the simple has to be denied… If you say that it doesn’t exist then you are okay, then the problem has been dropped.

That’s what science has been doing: “There is no God, there is no soul, there is no love.” Deny all those simple things, then you can at least have your peace of mind; there is nothing left which haunts you. Science denies God just in self-defense – otherwise God stands there like an impossible problem. And the scientist cannot become a knower if even God has not been understood. And God cannot be understood. The simple way is: say that there is no God, so there is no question of understanding. Then you are at ease.

Religion says: God is, only God is. In fact to say ‘God is’ is repetitive, because God means is-ness. All that is, is God; God is not a separate entity. This is-ness, just this, is God. How can you understand it? You have to drop understanding, you have to become ignorant. If you approach God with your knowledge, knowledgeability, you will go on missing. You have to drop all your knowledge. You have to allow your scriptures to disappear, your doctrines to depart; say goodbye to them, and forever.

And suddenly, the moment you are in a state of no-knowledge, that is the state of meditation – the state of no-knowledge, the state of innocence.

Blessed are the ignorant. Why? Because only they can know. Jesus goes on saying to his disciples, “Unless you are like small children you will not enter into my kingdom of God.” Why small children? Innocent, ignorant, non-knowledgeable. Carrying nothing in the mind, just empty, with no ideas, no thoughts to project – not in any way trying to understand.

Innocence gives you wonder, creates awe. You simply feel a great Aha! like a tidal wave arising in your being. Body, mind, soul, all are involved in this Aha! All has stopped. You are there – not as a knower, you are dissolved as a knower. And then the knowing happens, because then the being happens. Then you are in tune with the whole.

That harmony, that rhythm, that togetherness with the whole, is what religion calls understanding. You are not to be an observer – in fact you are not to be at all. Then the simple is understood. And the simple is great, and the simple has splendour.

You say: It all seems so simple – I just can’t understand it.

True. You can’t, nobody can. Drop the effort – that effort will tire you. And when one becomes too tired doing something impossible, one starts denying it. If you cannot know, you cannot know, you cannot know… a moment comes when it is too much to tolerate it. The question becomes heavy on your heart. For sheer self-defense you start saying, “It is not there. If it was there then I would have understood it. Because I cannot understand it, it cannot be there. It is. pseudo-puzzle. God is not there – a created problem.”

Then you can rest. You can go back to sleep, you can walk again, you can again live your mediocre life. It is the cowards who deny God – cowards because they cannot gather courage to be ignorant enough to know the simple.

I have heard:

The farmer had just returned from a drive in his carriage. His dog, who had been running alongside, threw himself on the grass, his sides heaving with his heavy panting. “It is not the road that tires him,” explained the farmer, “but his zig-zagging. We have ridden for about five miles, but the dog has covered twenty-five miles. There was not a cat he did not chase, not a dog he did not bark at, not a driveway he did not investigate. Straight travelling did not tire him, only the zig-zagging did.”

Philosophy is zig-zagging. Religion is straight.

Jesus says, “My way is straight and narrow.” Religion is the shortest possible way between two points – between the knower and the known, the shortest possible way. It joins the knower and the known directly, without any zig-zagging. Philosophy zig-zags, and zig-zags so much that finally it loses all track of the goal.

What is the shortest distance between two points? Love is the shortest distance between two points – two alive points, two beings, two existences. Love is the shortest distance, knowledge the longest.

And that’s why religion has a totally different dimension in relating to existence. Those who have become accustomed to zig-zagging – analyzing, interpreting, philosophizing – they will go on chasing every cat, every dog, they will go on exploring every driveway, and they will be tiring themselves and reaching nowhere. They don’t have any sense of direction.

The simple man, the innocent man, simply goes straight.

And Jesus also says, “The way is straight and narrow.” Why narrow? It is so narrow that it cannot contain your ego. Only you can go – but you will have to leave your ego outside, outside the door. It is so narrow, two persons cannot walk together. You cannot take your child with you, you cannot take your aging mother with you, you cannot take your beloved with you.

Even a Buddha cannot take you with him. Buddhas only point the way – because two persons cannot walk on it, it is so narrow. One has to go alone: the flight of the alone to the alone. And so alone that not even your ego is with you, and so alone that not even your mind is with you, and so utterly alone that not even your self is with you.

You go into it as absolute silence, as a disappearing person, as an appearing presence.

It all seems so simple – I just can’t understand it. I keep grasping at it and it eludes me…

That’s why it eludes you. Not that it is elusive; that is not its nature. It appears to elude you, Krishna Prabhu, because you are trying to grasp it. You create the elusiveness in it by your grasping.

There are things which cannot be grasped. You cannot grasp the sky in your hand – or can you? You cannot grasp it in your fist; if you try you will miss. The more the fist becomes strong, closed, the less sky it will have in it. Open the fist and you have the whole sky available.

But mind is very much a miser, a hoarder. It always hoards; it immediately closes up on things. If you know something you immediately close up on it, you immediately reduce it to knowledge. That’s why knowing is constantly being reduced to knowledge – and the moment you reduce knowing to knowledge you have killed it. Then you have only a dead bird in your hands – it cannot fly into the sky; then you will never see it again on its wings.

Knowing is alive, a bird on the wing. Knowledge is a killed bird – it is in your hands, but you can only have the dead body. The soul has flown, and that was the real thing, the essential thing. You have missed the real and you are hoarding the unreal. But that’s our way, that’s what we do with everything. Knowing is immediately reduced to knowledge.

Leave your knowing as knowing! Existence consists not of nouns but of verbs. All nouns are false: no noun is true, can be true. There is no tree, there are only treeing phenomena. There is no river, only riverings.

When you say, “This is a man,” what are you saying? You are reducing a verb to a noun – because the man is growing! It is a growth, it is a process. It is not the same even for two seconds, it is a flow.

You say, “This is my friend” – but the time that you take in saying “This is my friend” may be enough to turn him into your enemy. You say ‘love’? There is no love, only loving. See life and you will be surprised: there is no life, only living.

Reduce all nouns to verbs and you will have a far clearer perspective of life. But no verb can be grasped. Nouns can be grasped; because of the miserly mind, man lives through nouns and has forgotten verbs.

And this miserliness penetrates into everything you do. Why grasp? You see a beautiful flower and immediately you are on the way to pluck it. Why? It was beautiful on the stem, alive, rooted in God. And you killed it. And are you thinking you are going to give it to your girlfriend? You are presenting death to your girlfriend! Or do you think you are going to put this flower at the feet of the god in the temple? That god is dead, this flower is dead, and between these two deaths you are dead. The flower was already offered to God on the bush – it was with God, you took it away from God to offer it to a stone. Why this immediate desire to pluck the flower?

I have heard: A friend was visiting George Bernard Shaw. He was very much against people plucking flowers from his garden – he had put notice-boards all over the garden: “Don’t Pluck Flowers.” The friend asked, “Don’t you love flowers? Don’t you like flowers being arranged on your table?”

Bernard Shaw said, “I love flowers, that’s why. I love children too, but I would not like anybody to cut off their heads and arrange those heads on my table.”

The idea of the ego is always to kill and destroy. Why? Because once a thing is destroyed you are in control. You can control only dead things. That’s why people worship dead gods in the temples, and they worship dead masters.

When Buddha is alive they will not worship him, they will worship Krishna. When Buddha is gone they will worship Buddha, they will not worship Christ. When Christ is gone they will worship Christ, they will not worship Kabir – and so on and so forth. Once a master is gone, great shrines are raised in his name and people start worshipping him. But while he is alive they stone him to death, they crucify him, they reject him, they deny him. Why? Why are you so much interested in death?

With death you become masters. With an alive master you cannot be in control, he will be in control. With an alive flower the flower is in control, not you; once plucked, you are in control. Then you can go on doing any stupid nonsense – you can call it ikebana and you can go on arranging flowers and you can go on learning flower arrangement, and that is all nonsense.

You have destroyed the flower, now you are feeling guilty. Hence ikebana – it is out of guilt. Now you are trying somehow to pretend that you are creating beauty again. There is deep guilt – you have destroyed beauty. It was perfectly beautiful on the bush, on the stem, in the wind, with the sun.

But the mind has a constant desire to grasp. Watch this miserliness.

I have heard:

A rich old miser became critically ill and the doctor prescribed a medicine with the following warning: “If after taking the medicine you perspire, it is a sign that you will recover. If you don’t perspire, only God can help.”

The miser took the medicine, but failed to perspire. It seemed that the rich man was about to die.

“Let us call on him,” said the mayor to the elders of the town. “Perhaps he will now repent his way and leave something for the church.”

They visited him, and found him in a repentant mood. They brought paper and ink and the mayor got ready to write. “The church,” he said, “is badly in need of repairs.”

“A hundred dollars for the church,” said the miser, and groaned.

“The widows and orphans fund is depleted,” said the mayor.

“A hundred… wait a minute, wait a minute!” the miser cried suddenly. “Cross it out! I’m perspiring! I’m perspiring!”

The mind is always clinging to things. It may be money, it may be meditation. It may be knowledge, it may be love. Watch that the mind always wants to grasp, hold things in hand.

Now, you cannot hold God in your hand. You can hold a flower, you can pluck a flower, but you cannot hold God in your hand. God is too big for that. God means totality. How can you hold this totality in your hand? One has to approach in a different way – one has to surrender oneself into God’s hands. Rather than grasping God, you have to pray to be grasped by him.

You cannot hold the ocean in your hands, but you can drop into the ocean and disappear. That’s the way to be it.

I keep grasping at it and it eludes me, a music that can almost be smelt, a taste that can almost be felt.

If you go on grasping that will remain so, and forever. You will always be just on the verge, and missing. It will be a music that can almost be smelt – but an almost smelt music has not been heard at all. And almost is almost; it is just a way of deluding oneself. Either you have it or you don’t have it – you can’t say, “I almost have it.” You are alive or you are not alive – you cannot say, “I am almost alive.” You cannot say, “I am almost in love.” Either this or that – it is either/or, and there is no middle way. You will always be on the threshold and missing.

Stop grasping at it; drop that very effort to grasp. Allow it to enter into you, be open to it, be vulnerable. Let him grasp you, let him possess you – don’t try to possess him.

Sometimes I am on the very threshold; other times it’s not in a million years , not for me.

And you will be on this see-saw. Again and again you will think you are on the threshold – just one step more and the bird will be in your hands. But that one step will remain impossible. And then of course you feel frustrated – how long can you remain in hope, just standing on the threshold? You become tired. When you become tired, it is a million years away from you… Again you start striving; again one day you will feel it is just on the threshold. This way it will remain – this is how seekers go on missing.

Seeking is not the way to find God. If you want to find him, stop seeking, and find. Stop seeking, and he is found immediately, instantly – not even a single moment is lost. Why? Because in the very effort of seeking him you are forgetting one thing, that he is already in you. The sought is in the seeker – but the seeker cannot see it, he is engrossed too much in his seeking. He is running after it, he is searching for it – his search keeps him so occupied, so engaged, that he cannot look inside and see who is there.

God is already in you, God is already the case. Just stop seeking. And that is the greatest message of Zen: Stop seeking. “Sitting silently, doing nothing, the spring comes and the grass grows by itself.” Zen does not give you any seeking, it takes all seeking away from you. Seekers are the losers! because in their very search they go on looking at distant lands. They go on looking at stars – they don’t look within themselves.

And do you know? There is an ancient parable:

In the beginning when God created the world, he used to live on MG Road. But then he became tired, because people were continuously nagging him. In the middle of the night the phone would start ringing, and complaints….

“Why have you not done this?” and “Why have you done this, and what is the reason for it?” Naturally he got tired.

He asked his counsellors, “Help me. I would like to go somewhere and hide from people.” He confessed, “In creating man I have committed my greatest mistake.” Do you know? since then he has not created anything else; he is still repenting. That was his last – he became so afraid of man that he stopped being a creator.

They suggested, “You can go to the Himalayas, nobody will come there.” And he said, “You don’t know, within just a few seconds”… and millions of light years are just a few seconds for God – a different time scale. For one who lives in eternity, millions of light years are just moments. He said, “Within moments, you don’t know, a man will be there – Hillary. And Tenzing will be there, and they will reach Everest and find me. And once they have found me then the whole MG Road – then people will start moving there. That won’t help.”

Somebody suggested, “Then why don’t you go to the moon?” He said, “Just a few seconds more, and people will reach there. They are going to reach everywhere!”

Then an old adviser came close to him and whispered something in his ear. And he was very happy and he said, “This is the right thing to do.” The man had whispered in his ear, “My suggestion is: why don’t you hide in man himself? There he will never go. He will go to the mountains, he will go to Everest, he will go to the moon and to Mars and he will go to the planets and stars – he will go everywhere. One thing he will never suspect is that you can be hiding within his own soul.”

God agreed. And since then he has been hiding in you. And you have been searching for him on Everest, on the moon, on the stars, in the scriptures, in the temples, in the mosques, in the churches… Go on searching and you will not find him.

A seeker never finds. Seeking is a sure way of missing. Then who finds him? One who relaxes, one who drops all seeking – just dives deep into one’s own being, sits there silently, starts moving towards the bottom, to the very ground of one’s own being. Sitting in your deepest core, you find him. There is no need to go anywhere.

If you are a seeker, and Krishna Prabhu seems to be a seeker…

Sometimes I am on the very threshold

Yes, it will happen again and again. Again and again you will think, “Now! This time I am going to make it, it is going to happen.” And it will never happen. Then again frustration and the dark night of the soul will follow. Many times you will see that you have almost made it, ninety-nine percent made it – but it will never be a hundred percent. And unless it is a hundred percent it is not at all. ‘Almost’ means nothing, ‘approximately’ means nothing. That one step is as far away as millions of light years, because it cannot be taken.

So after each euphoria, elation, ecstasy, after each feeling of “Now I have arrived,” there will be great depression. You will fall back into a dark hole. Again you will have to grope, again you will have to reach that threshold, and again you will fall.

This has been continuing for so many lives – you are not new here. You have been playing this game for millions of lives: coming closer, coming closer, coming closer, and you feel the ecstasy, now you are just there… and all is missed again, you are falling far away, far away, again disappearing. This wheel goes on moving.

You have to jump out of this wheel. He is not out, so you can never come close to him. If he was far away from you then there would be a possibility sometimes to come close, and there would be a possibility to cross the threshold and reach him and hold him. He is not out, he is your innermost core. He is the beat of your heart and the vitality of your breath and the redness of your blood. He is the pulsation of your being. How can you be just on the threshold?

You have to forget all these thresholds and you have to forget all these distances. And remember always: to be close is also to be distant. Closeness is a kind of distance; you are not yet it.

I teach you the way of non-seeking. I teach you to relax. I teach you to forget all about God and just be yourself.

And one day suddenly, like a great surprise, comes the benediction.

-Osho

From Take It Easy, 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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

When My Mind is the Cause of Unhappiness – Osho

When my mind is the cause of my unhappiness either I don’t know how to come out of mind or I must still enjoy being in my mind, dreams, fantasies.

If the house is on fire and you see the flames of fire you will escape. And you will know how to escape, you will find a way. When the house is on fire who worries whether you are getting out of the right door or whether you are getting out of the back door or getting out of the window? Who bothers? Once you feel that the house is on fire you will not even think about how to get out. You will get out first and then you will think. And then you will wonder how it happened.

Buddha used to say that you ask about techniques because you are not yet aware that the house is on fire.

When you come across a snake on the path do you ask how to get out of the way? And you may not have come across a snake in your whole life. This may be for the first time.

And you may never ever have heard anybody talking about how to get out of the way of a snake, but still you will get out of the way — you will jump. You will not sit there and think about what to do, how to do it, whom to consult, where to find a guru. You will not think, you will simply jump.

The questioner says, When my mind is the cause of my unhappiness either I don’t know how to come out of mind or I must still enjoy being in my mind, dreams, fantasies.

When my mind is the cause of my unhappiness…. Still it is not clear to you.

You may have heard me saying again and again that mind is the cause of all unhappiness. You have listened to me, you have become like a parrot — now the question arises. But you have not yet felt it. If you have felt that mind is the cause then you will jump out of it, you will know the way. The way is there, the way has always been there. It is not your realization. And you must still be enjoying your dreams, your fantasies, because the mind stops immediately, the moment you stop enjoying it. There is no other way to stop it. It is just like a bicycle: you go on pedaling it, it goes on moving. If you stop pedaling it, it may go a little further because of the past momentum but then it will stop.

Mind needs constant co-operation, constant infusion of energy from your side, constant identification. The mind needs your help, it is a mechanism, it cannot run on its own accord. Deep down you are helping it. When the body lies there and the soul has disappeared, the mind stops instantly. It cannot work without you.

You must be enjoying it. In fact, religion is also one of your fantasies; God is your biggest dream. Listening to religious people, seeing their ecstasy, watching their grace, greed has arisen in you. Your mind fantasizes. It would be beautiful to be in nirvana, it would be beautiful to be enlightened. Your mind starts dreaming about it. Then you come to hear that the mind has to be dropped.

Three persons were talking. One said, “If in a dream you get one million rupees, what are you going to do? As far as I am concerned, I am going for a world tour. That has been my dream from my very childhood. What are you going to do?”

The other said, “If I get one million rupees, I am not going anywhere. I am just going to rest in my house. Why bother? I am going to stop going and just rest and relax and enjoy. Who bothers to go from here to there?”

And they asked the third man, “If you get one million rupees in a dream, what are you going to do?”

He said, “I will immediately close my eyes and sleep again, to dream more to get many more millions. If you can get one million rupees in one dream, I will dream the same dream again to get one million more.”

Your mind is your dream, your fantasy. You are still in it. Even when you are thinking about how to get out of the mind, that too is a mind fantasy. And you must be enjoying it.

I have heard.

Mulla Nasruddin stormed out of his office and yelled, “Something has got to be done about those six phones on my desk. For the past five minutes I have been talking to myself.”

Mind is nothing but talking to yourself. What else is it? The inner talk, the inner chattering, the rehearsing for the future, the chewing again and again the past experiences—you are talking to yourself. It is a monologue. With nobody else to talk to, you talk to yourself.

If windows were possible into your mind and people could look inside, or there was a system…. Someday there may be. Science will find a way to magnify your mind. Your mind can be attached, wired, to an instrument and the instrument will start broadcasting what is going on inside your mind. Then you will be simply amazed to see that you are mad. You will not allow anybody to connect your mind to an instrument. Sometimes write down what goes on in your mind on some blank paper. Close the doors and windows so nobody comes in and just write it down. Don’t deceive, because nobody will ever see, you can burn it immediately. Just write down whatsoever goes on. Don’t improve upon it, don’t add something, don’t delete anything. Photographically simply write down the way the mind goes on. Within ten minutes you will see how mad you are, you will see what is going on?

But we never look. We look outside; we never look into the mind. Looking into the mind is what meditation is all about.

Bodhidharma, the real founder of Zen, used to say, “Looking face to face with the mind is all. Looking directly into your mind is all.” Once you start looking directly you will be surprised. You will come to know that you are carrying a madman; not one really, a madhouse—many madmen inside, running hither and thither, all against each other, fighting, struggling, warring.

If you look deep inside into the mind directly, first you will be amazed, mystified as to why you go on carrying this mind.

And the second thing you will realize is that you are not the mind, you are the looker, the watcher, the witness, who is seeing into the mind. And that will give you a freedom that you have not yet known. You are confined in the body, then you are confined in the mind. Once you come to know that you are neither the body nor the mind, suddenly you become unconfined — you are as big, as vast as the sky. Then there is no boundary line around you; then you are one with this ocean of life; then you are one with God. “That art Thou” –“Tat twamasi.” Then you come to know that “I am That”, the witness.

So the only thing you can do is just to look deeply inside the mind. It will have two aspects. First you will feel very, very crazy, going mad. Don’t try to escape from that madness because if you escape, again you will escape outside. Stick to it, let it be mad but go on looking into it, go on looking into it. Sometimes it takes months, sometimes it takes years but it is worth it, even if it takes lives. If you go on looking, unwaveringly, not getting distracted here and there, then one day the second aspect arises in you—that you are a witness. Your mind looks very, very far away, very distant, on some other planet, only sounds are heard, a few flickering waves come to you. The more you become a witness, the more the energy gathers together in becoming a witness, the more and more energy is taken away from the mind. The mind starts withering. One day you are there all alone without any mind. Then you are in a state of nowhereness.

I have heard about two hobos who were caught by the police and were brought to the court. The policeman suspected they had not committed anything wrong, but their way of life, their style was suspicious.

The magistrate asked the first hobo, “Where do you live?”

He said, “Nowhere.”

He asked the second, “Where do you live?”

He said, “I am this guy’s neighbor.”

The first guy lives nowhere, the other is the neighbor—the answer is pure Zen.

When you come to know yourself, you come to know that you are nowhere, “nowhen”, because there is no time, no space. Suddenly you are the whole, spread all over reality.

This is what we in the East call moksha, absolute freedom.

But you must be enjoying your mind, that’s why you are asking how to get out of it, what the way is to get out of it. These are the questions of people who are trying to deceive themselves. You don’t want to get out of it so you ask “how?” because with the “how?” postponement is possible. The “how?” cannot be done right now, you will have to practise it; it can happen only tomorrow, it cannot happen right now. The “how?” gives you time—tomorrow. And then you say, “Okay, so we will do it tomorrow. It cannot happen right now.”

People ask me, “Can enlightenment happen right now?” If I say “yes”, they say, “Then why is it not happening?” Then they think it is not going to happen to them because if it was going to happen, it would have happened already. It happens right now! If I say to them, “You will have to work for it, you will have to do hard, arduous work, you will have to move in deep discipline,” then they say, “Then it is okay. So somewhere in the future it will happen.” And they are relieved. So it is not going to happen right now—someday—so what is the hurry?

Whether it is tomorrow or the day after tomorrow, it makes no difference—it is tomorrow. Both ways they find a way to postpone.

Now let me give you a paradox to meditate on: it always happens right now but one has to work for it. It never happens in the tomorrow, it always happens today, because there is no tomorrow. But one has to work hard; one has to gather together all one’s energies and to put them at stake. If all your energies are together right now, if you desire intensely, passionately, if your desire has become almost a flame and you are aflame with one desire, only with one desire to attain to enlightenment it can happen right now. If you are so thirsty that you disappear and only thirst remains, then God starts pouring into you. Then you have earned, you have earned the capacity. You have become receptive.

When my mind is the cause of my unhappiness…. Never ask such questions.

You still think it is not so. This is a hypothetical question; when, if, etc., are hypothetical questions.

When my mind is the cause of my unhappiness…. No, either it is or it is not, there is no question of “when.” Either you know that it is the cause of unhappiness or you know that it is not the cause of unhappiness. Decide. If it is not the cause of unhappiness, then things are clear: there is nothing to be done with mind. In fact, if it is not the cause of unhappiness, then the cause must lie somewhere outside you. That’s what Communists say—Marx and Mao. That’s what they say—that the cause of happiness is somewhere outside you not inside you: in the structure of the society, the economic system of society, in the political world—somewhere outside you. If your misery comes from outside there is no way to get out of it. Because the cause is outside you, how can you destroy it?

Because of this fact, Freud by and by became very despondent in his later life and finally, before he died, he wrote in a letter: Man can never be happy; it is impossible. Man’s desire to be happy is an impossible desire. Man can never be happy because it is not in his hands to be happy.

But Freud is wrong. I am here and I say to you that I am happy. So it is not a question of my belief. It is not a belief that I am happy. Buddha is happy, Krishna is happy, Jesus is happy. But Freud—why does he think that man cannot be happy? And he is not a man to make meaningless statements. He is a very sincere man. Forty, fifty years of deep observation has brought him to make the statement that man cannot be happy. The reason is that he was also looking for the cause somewhere beyond man.

Marx looks for it in the social structure; Freud looks for it in the unconscious. But the very definition of unconscious is that which is not available to you, that of which you are not conscious. It is outside you, you are in your consciousness. It is outside you, it is somewhere you don’t know where. From where does your misery come? How can you change it?

Religion takes a radically and diametrically opposite standpoint: you are the cause. It makes one sad in the beginning that ‘I am the cause of my misery’ but really one should be happy. If I am the cause, then there is a possibility, then there is hope because I can stop it. I can try not to be the cause of my unhappiness.

With religion, man becomes responsible; with communism, man becomes irresponsible.

With religion, man becomes a free agent in this world; with communism, man becomes a mechanical thing, a robot-like thing. With religion, you attain to being a soul, you become a soul; with communism, the soul disappears, you are no more there. If the cause of happiness is outside, if the cause of misery is outside, then your soul is outside—it is not within you. Then you are to be manipulated by the state, then you are nothing but a hollow puppet and the strings are somewhere in the Kremlin—somebody is manipulating from there. Then life is almost meaningless, not only meaningless, but horrible. Man is not a hollow puppet; man has a substantial being in him.

So when you say, when my mind is the cause of my unhappiness, you have taken my statement as true without realizing it, without becoming a witness to it. Never do that, otherwise questions arise unnecessarily. It is better not to answer hypothetical questions because they will create more hypothetical questions. If you are unhappy because of your mind, recognise the fact.

Somebody insults you. Do you think you are unhappy because somebody insulted you or do you think you are unhappy because you have a very subtle ego which felt hurt by this insult? Now the possibilities are only two. Either you are unhappy because he insulted you. If that is the possibility, the only possibility, then you can never be happy because the world is vast and how can you manage that nobody will insult you ever? It is beyond you. If it is your ego which feels hurt, then the possibility exists that you can drop the ego. Then let the whole world insult you, you can go on laughing, it makes no difference.

Mulla Nasruddin and one of his friends had been drinking all evening in a bar. The friend finally passed out and fell to the floor. The Mulla called a doctor who rushed him to a hospital.

When he came to, the doctor asked him, “Do you see any pink elephants or little green men?”

“No,” groaned the patient.

“No snakes or alligators?” the doctor asked.

“No,” the drunk said.

“Then just sleep it off. You will be all right in the morning,” said the doctor.

But Mulla Nasruddin was worried.

“Look, doctor,” he said, “that boy is in bad shape. He said he could not see any of them animals and you and I know the room is full of them.”

What I say will not make much difference if you know the room is full of them. Finally you are going to be the deciding factor. So watch your mind. Is your mind the cause of misery? If it is not then you cannot be a religious man. Then one day or other you are going to be a communist. These are the two alternatives: religion and communism.

Everybody has to decide. And I would suggest to you that if you feel that your mind is not the cause of misery, then become a communist—nothing wrong in it, be sincere.

Sooner or later you will be frustrated, and a frustrated communist becomes religious very easily. Many people need that frustration because then that alternative is finished. Then there is only one alternative. Never hang between the two, never be in the limbo.

Many people are in the limbo. They go to the church but their heart is communistic. When I say communistic I don’t mean they belong to the communist party, I mean that they believe that the cause of their misery is outside.

A stubborn old Dubliner stepped into the dentist’s office with a terrific toothache. He could not, however, muster up enough courage to have the tooth pulled. So the dentist gave him a glass of whisky to bolster him.

Then the dentist said, “Right, ready now?”

“’Not quite,” said the man smacking his lips.

Two more drinks of whisky and finally he finished up the entire bottle.

“Now step into the chair,” the dentist begged.

The Irishman came out swinging into the middle of the room.

“I would like to see the swine who would dare to touch my tooth now!”

You are almost drunk with your mind. And I am going to touch your teeth, remember.

You have to become a little sober; you have to become a little more aware. Once you have a little awareness you will start seeing that it is your mind, nothing else but your mind that goes on spinning new webs of misery. It is just like a spider: he goes on creating a net and goes on being caught into himself.

The first thing to be decided is whether you realise the fact that your mind is the cause of your misery, of your unhappiness. Once this is decided everything becomes clear. Then there is no need, really, to ask how to get out of it. And if you have not yet decided and I help you in some way to get out of it, I will be in trouble. Let me tell you one anecdote to make the thing clear.

The woman bather had got into a hole and she could not swim, nor could the young man on the end of the pier. But when she came up the first time and he caught sight of her face he could yell, and he did. Just then a big fisherman walked by.

“What is up?” he asked.

“There!” hoarsely cried the young man. “My wife, drowning. I can’t swim. A hundred dollars if you save her!” In a moment the fisherman was in the water; in another he was out of it with the rescued woman.

He approached the young man. “Well, what about the hundred dollars?”

If the young man’s face had been ashen-gray before, now it was dead white as he gazed upon the features of the rescued woman.

“Yes I know,” he gasped, “but when I made the offer I thought it was my wife who was drowning and now, now it turns out it was my wife’s mother!”

“Just my luck,” said the fisherman sadly, thrusting his hand into his trouser pocket. “How much do I owe you?”

So first you decide whether your mind is your wife or your mother-in-law. Then only can something be done about it. Otherwise you will be angry with me. If I pull you out of your mind and you were still fantasizing and dreaming, you will be tremendously angry and annoyed and irritated. And if you were dreaming sweet dreams, then more so, because you were hoping that something was just going to be fulfilled.

One day Mulla Nasruddin’s wife woke him up in the morning and he became very, very angry and he said, “You foolish woman. Is this the right time?”

She said, “But the sun is up.”

He said, “It has nothing to do with the sun. I was dreaming about a man who was offering me a hundred rupees and just at the moment I was going to take it, you came. You have destroyed the whole thing.”

He tried again to create sleep, tried to close his eyes, turned this way and that, but you cannot catch hold of a dream. Once it is gone it is gone. And he started saying, “Okay, I will accept even ninety, eighty, seventy, whatsoever you give, I will accept, but give it!”

But there was nobody to give.

If you are dreaming, then dream a little more. Nobody is ever fulfilled by dreaming but one has to figure it out oneself –“Enough is enough. I have dreamed enough, fantasized enough, and nothing comes except misery, except frustration.” Each desire brings more frustration, each expectation turns finally into frustration.

Once you understand it, there will be no need to take you out of it; once you understand it, the very understanding becomes the coming out of it. The very understanding means freedom from mind.

-OSHO

From Dang Dang Doko Dang, Chapter Six

Copyright© OSHO International Foundation

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

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

Enjoying this Living Death – Nisargadatta Maharaj

Visitor: The will to live is strong. To drop this identification with the body is like dying in a sense. Is it possible to do it voluntarily?

Maharaj: What you call the body is this food, which is the fuel for the sustenance of your Consciousness. The mind is the product of the vital breath; when the vital breath flows the mind flows and creates the world. Language is an external impression that’s made on the child. The child absorbs the vital breath and then talks. Consciousness is the wish to ‘Be’. That Beingness wants to be perpetuated and does not want to be extinguished. Its quality is the will to live. Which is love itself. It loves to live. Because it wants to live and sustain itself, it creates the right conditions and goes into activity in the world.

V: Isn’t this detachment from the body-mind like a form of death?

M: Yes, it is a sort of death. (Maharaj sings a morning prayer.) “The greatest advantage I’ve got is out of the fact that I am enjoying this living death.” Most of the saints talk about this living death.

V: Can we reach a state like you, where we are willing to experience this death?

M: You don’t lose your Self. The whole process is to understand your mis-identification and come out of it. If you accept this then nothing can touch you. Knowing that you are not the body, watch the vital breath as a flow of the mind. You are here in the spark of “I Amness.” When you acknowledge the “I Amness” you become the spark. I am like space and do not have an identity – this is my “I Amness” from which all the talk is being produced.

Now you have heard me talk at length. Do you still feel it necessary to have all this play of dancing and jumping about in Rajneesh’s ashram to achieve Self-realization?

V: No

M: A common man who feels inclined towards spirituality will be full of concepts. Unless he is made to dance and jump about he will not understand the futility of the mind and its concepts. Only then will he come here to listen to these talks.

-Nisargadatta Maharaj

From Beyond Freedom, pp. 59-60

From In a Thought to Out of Mind

In a thought.
Watch a thought.
Watch mind.
Out of mind!

In a thought.

Ordinarily we live in thought. So even “in ‘a’ thought” is a step, because with ‘a’ thought there is already enough awareness separate to recognize having been in ‘a’ thought. But when we are in thought we are simply lost. But it is through this recognizing “in a thought” that we are gradually gaining strength of consciousness for the next step.

 

Watch a thought.

With this newfound seeing we begin to witness, we begin with watching a thought. It is however very fleeting. Either we enter into the stream of the thought and are lost until we remember and are once again at the beginning, or by watching the thought; the thought peters out and vanishes.

Watch mind.

There is a big shift that happens when we move from watching a thought to “watching mind.” Watching mind means we are not getting into the separate thoughts but watching the energy of mind, the movement of mind. It is seen as an object, as a whole. It is in this seeing the whole of mind that we find ourselves in the next step.

Out of mind!

It is from this “out of mind” that we are able to let all the contents of mind unpack itself and still remain the witness.

The sages don’t talk of no-mind in order to create a far off goal to be reached but rather so that it can be recognized when we stumble into it.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

 

The Journey from non-being to No-Being

We must first come to the recognition that we live outside of our center. We live outside of our body. We know our body from the exterior. We know our senses by sensing objects. Without objects we have no knowledge of ourselves. By our contact with outside objects our body exists. If we had no contact we would have no knowledge of ourselves.

Somewhere along the way our center has been touched and we have become aware of its existence. It may just be a dim flame but we know deep down that it is there. We have the power to move into our center. It is only because of what interests us that we remain on the periphery.

We can move to the center by retracing our steps out. We have made and do make the journey out all day long. Our attention moves from our center out through the senses and chases dreams. Our mind is the sixth sense. By becoming aware of the outward movement of our energy and attention it comes to a halt. When the movement is seen in awareness, the movement ceases.

From where does the thought of “I” arise. What is it pointing to? Is it pointing to this body that people see from the outside? Does it point to this collection of memories, thoughts and dreams that are circulating and referred to as “mind?” Is it not pointing to somewhere deep inside?

Let’s make contact there. Let us feel what it is like to inhabit our bodies. We need not worry about reincarnation let us first learn to incarnate this body here and now. We can move our attention to our interiority. We can feel our bodies from the inside. We can sense ourselves behind the senses. We can find ourselves behind the mind.

It is from this interior position that we are able to allow the unconscious mind to let go of all of its content. By not getting involved but remaining a witness the mind lets go of all of its collectibles, all of its memories, dreams and fears. Without either rejecting or grasping, without judging, we remain a witness and stay rooted in our center, in our interiority, in our being.

It is in this center that the witness grows, that we create our soul. Up until this point we have had no soul. We have had no center. There was not anyone home. Now the fire is lit and we are tending the flame.

The next step will be to let go of this center but we cannot let go of what we do not have. We must first become crystallized. We must first come into Being before we can let go into No-being.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.