The Great Forgetting – Jean Klein

The whole problem of dying is based on the premise that we are born and that this born something or someone dies. So the first step is this question: Who or what is born and who or what dies?

The idea of being born is just that, an idea. It is second-hand information. It is what our mothers told us. If we ask ourselves, “Do I know that I am born?” and we look closely, we will see that, yes, a perception is born and dies, but we cannot say, “I am born.”

It is vital in all genuine exploration to become free from second-hand information, free from common sense. If we begin by questioning the questions, we will find that we are led to question the questioner. This is the beginning of self-inquiry.

When we let go of second-hand information, we are face to face with bare facts, precepts rather than concepts. When we leave aside day-dreaming, hypothesis and the taken- for- granted, we are left with the core of the problem, which I would say in this case is: Why speak of death before knowing what life is? Because if we don’t know what life is, how can we even begin to talk of death? So let us first talk about life.

The expressions of life appear and disappear in our awareness. We know what time is, we know what space is, we know what an experience is. How could we know these things if we did not, in some way, also know what timeless, spaceless, experienceless means? Can we know white without reference to black? Can we know dark without reference to light? We know impermanence because in some way we “know” permanence. This permanence is not an experience in time and space. It is not a condition. It does not belong to existence because existence is in time and space. It is essentially nothing, yet in some way we refer to this nothingness very often. It is the background from which we function. It has nothing to do with succession, with past and future. It is cause less and cannot be born.

When we discover this background, the problem of death becomes completely meaningless. When this timeless awareness from which we function unconsciously becomes aware— aware of itself—, then we know that what we are is timeless and spaceless. We know what life is, and it does not enter our mind to even think of death because we live knowingly in this timeless background, in the now, and succession is only an expression of this now.

The real question then is: how can I come to know life so that death is meaningless? I would say that we can never know, in an objective way, what life is. We can only be life, be the knowing. This knowing is an instantaneous apperception, free from space and time, in which there is not a knower and something known. It is the awakening of life in its fullness.

This awakening is our real birth. The phenomenal birth is only an accident and it remains an accident as long as our real nature, our real birth, is not explored. Once we are awake in life, we are profoundly aware that we are not a conceptual object. The object and the reflex to objectify oneself does not arise. It is a state of profound openness, a total absence of being anything, where there is simply life, “isness”. It is timeless and dimensionless, and cannot be objectified, that is, experienced. It is not born and what is not born cannot die. In this original non-state, the idea of death does not even occur.

The fear of dying comes from mis-taking oneself to be the body-mind. This mistake is a thought only. So really the fear of dying comes from the capacity to think. When there is no thought, there is no space and time. Space, time, coming, going, past, future, exist only in thought. They have no autonomous reality. All the fear created by society and religions around so-called dying is mind-fabrication. But it is only an object which can be afraid and you are not an object.

Dying on the biological level does not create fear. Fear is in the mind, not in the body. The fear of dying is only anticipation that “I” will disappear. The idea of a final disappearing destroys all security for the “I” image. But this “You,” “me”, this self-image is also a thought construct built up from memory. The powerful instinct for what is wrongly called self-preservation (the term shows how we have identified with the body-mind) is merely biological survival. Life is desireless but the body-mind is an expression of life, so one could say that the desire to stay alive comes from life itself. As an expression of life, the body accomplishes the course inherent to its nature.

The real meaning of death and dying is completely different from that usually understood by these words. When one knows the continuum that is life, all perceptions (of which our body is but one) are felt as appearing and disappearing in awareness or consciousness. This appearing and disappearing is the real meaning of birth and death. We are born every moment a thought or sensation appears and we die every moment the concept or perception disappears. We die every evening before going to sleep, and we are born every morning. So we need to become acquainted with this dying, this letting-go of the objective world.

We should ask ourselves in our most profound intimacy:
What is there before the thought appears? What is there when the thought disappears? What is there when the body goes to sleep and before it wakes up? When we observe closely, we will find, not the absence we took for granted, but a presence, a presence that cannot, however, be objectified. It is too early, it is our nearest.

If we really know how to go to sleep we will know how to die. We will be already familiar with dying, already familiar with the dissolution of the born. To do this, one must, before going to sleep, lay aside all qualifications. We must become as naked psychologically as we are physically. This means that we put aside all opinions, thought, worries, ideas before we go to sleep. It is an offering of all that we are not. In letting go there is an expansion of mind and body and in all expansion is the fore-feeling of reality, our globality. This should be done each time we sleep until we find that, before the body wakes up in the morning, we are. Presence is already there.

It is better not to postpone this letting-go of the personal entity and all its qualifications until the actual moment of death. Otherwise, it is necessary to have someone who knows life to assist in the final letting go. This is supposedly the priest’s role in the last rites. The function of the priest, shaman, lama or other, is to help one go knowingly through the threshold from the object world to the objectless world. It is to help the dying one forget all the residues of the person and so be open to a new dimension of life. It is an offering back to life of all the expressions that life gave us temporarily. Then what remains is original consciousness.

But whoever is assisting someone over the threshold must be qualified to do so. This simply means that the personality must be absent. In assisting someone to die, one must die with them. The moment you die with the dying one, he or she is stimulated by your dying, by your giving up of all qualifications. Timeless presence, love, has the power to free the dying person from the residues of identification with the phenomenal world. There is no place at all in this assistance for feelings of sadness, pity, fear, nor is there room for talking. All this keeps the dying one grasping onto the objective world.

Ideally, the best way to die is in silence. But when one is steeped in the rituals of a religious tradition, these may help one, in the absence of a qualified priest or real friend, to let go of specific attachments. But the rites must be impersonal, give no hold to the person as, for example, certain sounds draw one beyond the world of sentiment and emotivity.

The way to come to this letting-go is, as I said, the same as before going to sleep. Everything that appears in the moment is seen as a fact. One takes note of the fact without analysis or interference and feels the welcoming in this unconditional taking-note. When we face, in this way, everything that appears, then the openness, attention, in which the perception was welcomed, comes back to us. We find ourselves in the light. This is a natural giving up without intention. So, whether we are dying (and we must!) or assisting someone to die, it is the same procedure. We take a knowing stand in consciousness.

It is crucial to come to know death while still alive. The quality of life is completely different for one who knows letting-go in the waking state. This is the real meaning of the word death. It is the real significance of the word sacrifice. As Meister Eckhart said, “God is when I am not.” We are only born after the death of all that is personal. Only when we are awake in nothingness can we speak of fullness.

But there is another reason for not leaving the real dying until the last moment. There is the real danger that one will remain stuck to the expressions of life and, at the moment of death, emphasize the object, so
that one is taken passively to what is beyond. Passively here means “not knowingly.”

The question may arise: What difference does it make how I die? Consciousness is not affected by birth or death. There is not one moment without consciousness, so after the death of the body, consciousness is
always there. But how one dies does make a difference, because after the death of the person, although consciousness is, it can be awake—conscious of itself—or not. Generally, after the death of the body-mind, this being consciousness is passive, it is not consciousness conscious of itself. What is of utmost importance, therefore, is to be knowingly consciousness and this can only come about before the body dies. Since most of us only know ourselves as objects and do not know ourselves as consciousness, few,
after death, dissolve in consciousness which knows itself.

Consciousness which knows itself is fulfilled and does not look for further expression. As the residues of the body disperse in global energy, consciousness dissolves in its own light. There is nobody to go
anywhere and nowhere to go.

All ideas about different states and stages of the dissolution of energy are, therefore, meaningless to the awakened one and a hindrance to the one who is in the process of letting go of all qualifications and attachments. Such concepts cause confusion. They are mind-constructs since there is no one left to know such things. As long as there are such ideas, there is still a somebody to know. And as long as there is still a somebody to know, there has been no real dying.

It is possible that in one who is still fixed on the objective world, identified with the personality, children, spouse, money, vocation and so on, it may be difficult for the energy to dissolve. It remains concentrated. That is why there are rituals of various kinds which help dissolve the energy and aid the
giving up of all hold on the phenomenal plane. And it is why sometimes, though the body is not visible, there may still be residues of the personality. One should accept these and take several sessions to systematically empty oneself of all ideas, memories and feelings for the dead person. It is a process of elimination. Then one sees that there is much more to the relationship than one could remember. Memory belongs to our minds, but the real relationship is not limited by memory.

The problem of physical suffering during dying needs to be addressed because the question naturally arises as to how one can come to a real letting-go in the face of acute pain. The first thing to clarify is that
pain must be seen as an object like any other, from the perspective that what we are fundamentally is not an object and cannot be afraid or feel pain. So we must be absolutely clear about our profound non-involvement
in the events surrounding the sensation we call pain or illness.

We cannot say, “I am afraid, I am in pain, I am dying,” because the “I” is unchanged and unchanging. It is the body which feels sensation and the mind that creates fear. Once there is clarity about what one is not
—the body and its sensations, the mind and its thoughts—the suffering is dramatically reduced. Then the sensation, the illness can be faced squarely without psychological interference.

Pain, like every object, is a pointer to our real nature. It must be seen objectively, in front of us as if the body belonged to another. In objectifying it, we are extricated from it, no longer drowned in the illness,
the sensation. And in the psychological space thus created, there will be a glimpse of real freedom from the burden. It is not enough to vaguely note this brief feeling of detachment. We must become truly interested in this feeling of freedom, that is, make it, in turn, an object of attention, sustain and live in this free feeling. With it comes the conviction that one is neither the healthy nor the unhealthy body.

Illness and death are an opportunity, par excellence, to clarify the fundamental error of our existence: that we have identified awareness, consciousness, life, with its object and it is through this mis-take that
all conflict and suffering arise. Illness then is a gift, a gift to help us realize more quickly what we are not. It gives us an opportunity that should not be refused: to be what we are.

Our living in wholeness stimulates our surroundings, our family and friends. I would say it stimulates the life in them. Knowingly or unknowingly, they share life with us and, at death, neither we nor they will
feel isolated. This feeling of life will remain and continue to stimulate them because life is eternal and in it all are oneness.

But generally family and friends do not have an honest relation with the dying one. They continue, in some way, to hold onto, to try to save, the person. They do not let him or her meet the light. This is because relationships in the family are of object to object, person to person. So it is better not to have the family present at the moment of dying if they cannot perform the last rites, be priests, so to speak, that is, die with you.

It is important that the dying one offer up the expressions of life consciously. However, in certain circumstances, clarity may be impaired by the intensity of the pain or the use of medications to relieve it. At the very moment of the final release, nature usually takes itself in charge and pain does not cloud awareness, so when assisting a dying person, a doctor has a great responsibility. First and foremost, he or she must represent health, life and, like the priest, prepare the patient for the final release. The doctor
must also die with the patient. All his talent is needed to first help the patient distance himself from identifying with the object, and then to see precisely how much medication is necessary to make this distancing possible. The patient must retain a profound awareness of what is happening.

Either prolonging life artificially or taking one’s life prematurely is a deep lack of respect for all life has given us. It is a lack of gratitude, a profound ignorance. Life gives us the opportunity for a real birth and all interfering is a refusal of this opportunity. When one awakes in the real “I,” the destiny of all that we are not no longer has any meaning. Pain, an accident, death, is on the film, but we are the light which illuminates the film. So, thinking about the fate of the body and trying to interfere is a mark of ego-centredness and a lack of love.

Only an ego can have concepts and intentions, and as long as we live as the contracted ego we will have a false view of what life is. What we generally call “my life” belongs only to the mind and thus appears to take place in succession. The illusion of life as time gives us the impression that we can
interfere. This wrong seeing is sometimes corrected before dying when there is a panoramic memory of one’s whole life. This is because there is a sudden letting-go of the mind’s control, of the channelling of one’s being into strict succession in time and space. In this sudden letting-go we are ejected into the timeless and facts appear to us without all the intervening thoughts that generally qualify every fact. This panorama usually occurs at a crisis when there is a very dramatic letting-go. In a natural death one is
gently dissolved in being.

Real death is, then, the death of conceptual living. Life is presence, always in the here and now, the moment itself. In the absence of the “person” there is simply living, non-volitional acting. Non-volitional living is living in happiness. It is only in non-intentional living that there is acceptance, and it is only in accepting, in welcoming, that all the elements of a situation can be clearly seen. When we live in accepting, illness has no hold, no substance, and we have the greatest possibility of getting better.

All the changes the body undergoes are hypothetical and transitional, but there is nothing hypothetical about what we really are—consciousness. It is prior to body. It is prior to thought. It is between two concepts or percepts. It is silent awareness, nameless, without attribute. It is the total giving up of all qualifications, freedom from all identifications. It is the eternal presence we take for absence. When one lives knowingly in this presence, there is no death.

Then when you see the moment to go has come, and you have learned how, I would even say learned the technique of giving up, it is extremely beautiful. Dying then is thanking, a thanking for having had the opportunity to know life, to be the knowing, to be thanking itself. In the great forgetting of all that we are not, dying is the total release into openness, openness to the light.

-Jean Klein

Excerpt from The Book of Listening, pp. 67-75

On Meditation – Jean Klein

You will feel in your meditation that there is still a residue of the idea of finding something, but we have very often repeated that the seeker is the sought. What you are fundamentally you can never objectify because you are it. An object is a fraction; it appears in your wholeness, in your globality. When you really come to the understanding that the seeker is the sought, there is a natural giving up of all energy to find something. It is an instantaneous apperception. I don’t say perception, because in perception there is a perceiver and something perceived. An apperception is an instantaneous perceiving of what is perceiving. So it can never be in a relation of subject- object, just as an eye can never see its own seeing. That is why I said you will first find yourself behind yourself. I say behind yourself because you know yourself mainly in subject- object relationship, in your factory, in your forehead. The energy which strikes the factory in a certain moment and makes the factory work is localized behind, so stay with the energy behind and you will find a glimpse of non- subject- object relationship. This glimpse is seen with your whole intelligence which is there in the absence of the person, the thinker, the doer. Understanding, being the understanding, is enlightenment.

( Silence)

You can never perceive your globality, your wholeness. If there is a perceived, it is not your wholeness. Your globality, your wholeness, is it’s own perceiving. So it is clear your globality can never be perceived, it can never be an object. It is non- dual. It must be clear for the mind that what you are looking for is the looking itself. When you really see this with your intelligence and love and understanding, there is a natural giving up of all projected energy. All energy directed towards finding something comes back to its homeground. This moment of equilibrium, you must live. It is purposeless because it is what you fundamentally are.

In this non- dual non- state you cannot speak of relation. You must visualize this relationless state, you must love it, you must approach it with your whole intelligence. This is the only thing that you should remember; everything else that has been said can be put in the waste basket!

– Jean Klein

From Transmission of the Flame, pp. 65-66

Meditation is the Bridge Between Yoga and Advaita

Hakuin begins his Song of Meditation, “All beings are from the very beginning Buddhas.” Nisargadatta Maharaj tells us to take as a hypothesis that we are the “absolute”, because it is not yet our experience. Osho begins his discourse series on The Heart Sutra with these words, “I salute the Buddha within you. You may not be aware of it, you may not have ever dreamed about it — that you are a Buddha, that nobody can be anything else, that buddhahood is the very essential core of your being, that it is not something to happen in the future, that it has happened already.” But he goes on to say “But you are fast asleep, you don’t know who you are. Not that you have to become a Buddha, but only that you have to recognize it, that you have to return to your own source, that you have to look within yourself.”

This paradox that we are already Buddhas but that we do not recognize it is at the heart of much confusion today. It is here where those who are professing a neo-advaitan philosophy clash with the gradualists, with the yogis. But there should be no conflict. It is just that each side is only seeing half of the situation. We Are already enlightened but it is Not yet our experience. We have not Realized our enlightenment and until we do Realize our natural state then the work continues.

It is important for the neo-advaitans to understand that just intellectually knowing that we are already enlightened does not a Buddha make. And in order to uncover that sleeping Buddha there is a transformation yet to take place. And it is also important for the yogis to understand that we are from the very beginning Buddhas and that our work is not to make us into something that we are not already, but to uncover our already existing true nature. Hence it is not a question of becoming but of uncovering.

So what is the bridge between this gulf of understanding?  What is needed for the transformation from the potential to the realized to take place? When Nisargadatta Maharaj was asked what he did before his enlightenment was realized, he said that he accepted the words of his guru “that he was the absolute” and he meditated on the “I am” for three years.  J. Krishnamurti has said that “seeing is transformation.” He says that it is the observation of the mind itself that is the transformation. And Osho’s entire life work was to illuminate ‘meditation’ as the bridge between our current state of living in the mind and the awakened life of no-mind.

So if my enlightenment is only in words, only in concepts and not in my daily life then perhaps it would be best to continue on the journey back to Self and that journey must pass through no-mind.  On the other hand if I see enlightenment as a goal in the future of becoming then too it would be good to come home to Being and out of the goals in the world of mind.

Meditation is the way in.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

Without Boundaries – Osho

Things are there around you because of you. You attract them. If you feel hell around you, it is you who has attracted it. Don’t be angry about it and don’t start fighting with it; it is useless. You attracted, you invited – you have done it! And now your desires are fulfilled: whatsoever you needed is around you. And then you start fighting and getting angry. You have succeeded!

Remember always that whatsoever is happening around you is rooted in the mind. Mind is always the cause. It is the projector, and outside there are only screens – you project yourself. If you feel it is ugly then change the mind. If you feel whatsoever comes from the mind is hellish and nightmarish, then drop the mind. Work with the mind, don’t work with the screen don’t go on painting it and changing it. Work with the mind.

But there is one problem, because you think you are the mind. So how can you drop it? So you feel you can drop everything, change everything, repaint, redecorate, rearrange, but how can you drop yourself That is the root of all trouble. You are not the mind, you are beyond mind. You have become identified, that’s true, but you are not the mind.

And this is the purpose of meditation: to give you small glimpses that you are not the mind. Even for a few moments the mind stops… you are still there! On the contrary, you are MORE, overflowing with being. When the mind stops it is as if a drainage which was continuously draining you has stopped. Suddenly you are overflooded with energy. You feel more!

If even for a single moment you become aware that the mind is not there but “I am,” you have reached a deep core of truth. Then it will be easy to drop the mind. You are not the mind, otherwise how can you drop yourself? The identification has to be dropped first, then the mind can be dropped.

The whole Gurdjieff method is how to get unidentified. When next time when a desire comes, look at it. Say within yourself, “Okay, I will watch where this mind is moving.” And you will feel a distance, you are looking at it. Who is this looker, the spectator? And the desire moves and creates dreams.

Sometimes you may forget, sometimes you may become one with the desire. Pull yourself together again, look at the desire again: the desire is moving on its own. It is as if a cloud has entered, a thought has come into the sky of your being. Just look at it, watch it. And remember, if you can be unidentified even for a fragment of a second – the desire is there and you are here and there is a distance – suddenly there is illumination, a light has happened to you.

Now you know that the mind works on its own, it is a mechanism. You can drop it! You may not use it, you may use it; you are the master. Now the slave, the mechanism, is put in its place; it is no more the master. Then dropping is possible. When you are different from it, only then is dropping possible.

Meditation, witnessing, silently sitting and looking at the mind, will be of much help. Not forcing, simply sitting and looking. Not doing much, just watching as one watches birds flying in the sky. Just Lying down on the ground and watching, nothing to do, indifferent. Not your concern really, where they are going; they are going on their own.

Remember, thoughts are also just like birds: they are moving on their own. And sometimes it happens that people who are around you, their thoughts enter into your sky, your thoughts go on entering into their sky. That’s why sometimes you feel that with some man suddenly you become sad; with some other man suddenly you feel an upsurge of energy and happiness and delight. Just looking at somebody, being near to him, something changes in your mood.

It happens even with places. You go into a house and suddenly a gloom settles on you. You go in another house, and suddenly you feel light as if wings have come to you, you can fly, you are weightless. You enter a crowd and you are no more yourself, something has changed. You enter another crowd, again something has changed.

This is the base of satsang: being with a Master who has no thoughts. Just being with him, sometimes his no-thought, his no-mind, will knock at your door. In some moments… it cannot be manipulated, one has to wait, one has just to pray and wait and watch. It cannot be forced because it is not a thought. A thought is a thing; it can be thrown at you. No-thought is not a thing, it cannot be thrown.

A thought has its own movement and propulsion. Whenever you are near a person who has too many thoughts, he will fill you with his thoughts. Just being near he will go on pouring his mind in you – whether he speaks or not, that is not the point. Continuously, thoughts, like sparks, are falling from his head all around – you catch them.

And sometimes you are even aware that this is not your thought. But when it comes you become filled with it, you become identified even with that. This is not your anger; somebody else was angry and you felt something within you. Somebody was hateful and the hate hit you. Everything is infectious, and mind is the most infectious disease in the world. No flu can compete with it, it goes on infecting people all around.

If you can see, you can see just sparks falling from the head of a person. They have different colors.

That’s why so many mystics became aware of auras, because if a gloomy person comes he brings a gloomy aura. You can see it if your eyes are clear. You can see when a happy person comes around you. Even if you have not seen him – he is coming from behind you, you have not seen him – but suddenly you feel something happy is happening around.

Thoughts are not your own, they are not you. When you die your thoughts are scattered all around. It has happened, and next time you go near a dying man, watch – it is an experience in itself. When a man is dying, just sit and watch what happens to your mind. You will be surprised; thoughts which have never been there, thoughts you are not accustomed to, thoughts which are unknown, suddenly bubble up in you – pop! The man is dying and he is throwing his thoughts all around, like a dying tree throwing its seeds. It is in a panic; before the tree dies it should throw seeds so other trees come up.

Never go near a man who is dying if you are not aware, because then the dead will influence you. Basically, never be near a man where you feel gloomy, sad, unless you are aware. If you are aware then there is no problem. Then the gloom comes and passes; you never get identified with it.

Have you ever felt, going in a church, people praying, you feel immediately different. So much prayer, even not very real, just a Sunday prayer, but still they are doing it, even for a few moments the windows open – they are different. A fire catches you, you feel sudden changes within you.

Be aware! And then see how thoughts enter in the mind, how you get identified and become one with them. And they are moving so fast, the speed is so great, because there is nothing more speedy than thought. It is not possible to create anything more speedy than thought. It takes no time to reach anywhere. It jumps from one infinity to another; space doesn’t exist for it.

Thoughts are there, moving with fast speed. Because of the fast speed you cannot see two thoughts separately. Sit, close your eyes, slow down all processes of the body. Breathing slows, heartbeat slows, blood pressure slows. You slow down everything; you relax, because if everything slows, thought has to slow down, because it is a compact whole. When everything is slow, thought has to get slow.

That’s why in deep sleep thought stops; because everything is so slow and thought is so speedy a thing that there comes a breaking – the process cannot continue. The man is so slow and thought is so speedy, they cannot get together. Thought disappears. In deep sleep, only for a few hours, two hours at the most in the night, thought stops, because you are completely relaxed.

Relax and just watch: as the thought process slows you will be able to see gaps. Between two thoughts there is an interval – in that interval is consciousness. Between two clouds there is an interval – in that interval is the blue sky.

Slow down the thought process and look in the intervals, and pay more attention to the intervals than to the clouds. Shift the attention, change the gestalt. Don’t look at the figure, look at the background.

If I put a blackboard, a big blackboard the size of this wall here, and mark it with a white point and ask you what you see, ninety-nine percent the possibility is you will not see the blackboard, you will see the white dot – because we see the figure, not the background.

Such a big blackboard, but if I ask you, “What do you see there?” you will say, “I see a little white spot.” Such a big blackboard is not seen and only a little white spot, which is almost invisible, is seen? Why? Because this is the fixed pattern of the mind: to look at the figure, not at the background; to look at the cloud, not at the sky; to look at the thought, not at the consciousness.

This gestalt has to be changed. Pay more attention to the background and less attention to the figure. You will be nearer reality. In meditation this has to be done continuously. The mind, because of old habit, will look at the figure. You just shift again… Look at the background.

You are here, I am here. We can look at each other in two ways. I can look at the background; in the background are the trees, plants, greenery, the sky – the vast universe is your background. Or I can look at you, you are the figure. But mind always looks at the figure.

That’s why it happens if you go to a person like Sosan, Jesus or Buddha, you feel that their eyes are not looking at you. You are just the figure and they are looking at the background. Their gestalt is different. You may feel that their eyes are cold because they are not paying attention to you.

You are just a cloud. Persons like Buddha, when they look; you are there, but just as a small part of the background. And vast is the background, and you are just a dot. But you would like somebody to look at you, at the small dot, as if you are the universe, as if nothing exists beyond you.

Buddha’s love will look cold. You need a hot love, eyes which look at you and forget the whole. That is not possible for a Buddha. You have your place, but you are still a small dot. Howsoever beautiful, you are just part of a vast background – whole attention cannot be given to you.

That’s why the ego feels very much hurt near a Buddha, because the ego wants the whole attention: “Look at me, I am the center of the world.” But you are not the center of the world. Really there is no center in the world, because the center is possible only if the world is limited. If it is a finite circle then the center is possible – and it is an infinite circle.

It is absurd to think of a center. There is no center in the world; the world exists without any center. And it is beautiful. That’s why everybody can think, “I am the center.” If there is a center then it is impossible.

That’s why Mohammedans and Christians and Jews will not allow Hindu assertions that “I am God – Aham Brahmasmi.” They say, “This is heresy. What are you saying? Only God is the center. Nobody else is the center.” But Hindus can assert playfully that “I am God,” because they say there is NO center, or everybody is the center.

But when you ask that the whole attention should come to you, this is the mind, the old habit of the mind, not to look at the background, just to look at the figure.

In meditation you have to shift from the figure to the background, from the star to the sky. The more this shift happens, the more you will feel you are not the mind, the more you will feel easily it can be dropped…

It is just like dropping a dress. You have made it so tight that it feels like a skin. It is not, it is just like a dress you can drop it easily. But one has to understand that one is the background, not the figure. And when this mind drops, says Sosan, then the objective world simply vanishes.

What does he mean? Does he mean that if you are in deep meditation, if you have reached the goal of no-mind, then these trees will disappear, vanish? Then this house will no more be here? Then you will not be sitting here? If I have attained, will this chair I am sitting on vanish?

No. Objects disappear as objects; not this chair, not that tree – they remain, but they are no more limited. Now they have no boundaries. Then this chair is meeting with the sun and with the sky, then the figure and the background has become one. There is no figure separate from the background, their identities are lost. And they are no more objects, because you are no more a subject there.

Krishnamurti goes on saying something very beautiful: that in deep meditation the observer becomes the observed. This is true, but you will feel that this looks absurd. If you are looking at a flower, does Krishnamurti mean that you become the flower? Then how will you get back home? And somebody may pluck you and you will be in trouble.

“The observer becomes the observed.” Does it mean that you become the flower? No – but still, in a sense, yes. You don’t become the flower in the sense that you can be plucked and somebody can carry you and you are no more a man. No, not in that sense. But when there is no mind, there is no boundary to you which separates you from the flower, no boundary to the flower which separates it from you. You have both become a subjective pool, you are merging and meeting. You remain you, the flower remains the flower, nobody can mistakenly pluck you – but there is a merging.

It happens only in your life sometimes in a few moments when you love a person. That too is rare, because man’s mind never leaves him even in love. It goes on creating its own nonsense, creating its own world. And the lover is no more allowed such closeness that he reaches to the background. The figure, the ego, always stands in between. But a few times it happens.

Of course, it must be happening in spite of you. It is so natural that even if you have made all the arrangements, sometimes the reality bumps into you. With all your arrangements, with all your dreams, sometimes it penetrates you; sometimes you are not on guard. Sometimes you forget, or you are so much occupied in a certain thing that a window opens and you are not looking at that window and the reality enters in.

A few moments, in love, this happens, when the observer has become the observed. This is a beautiful meditation: if you love a person then sit with the person and look into each other’s eyes – not thinking anything, not thinking who he is, not creating a thinking process, just looking into each other’s eyes.

There may be a few glimpses when the observer will become the observed, when you will be lost and you will not know who you are – whether you have become the beloved or the beloved has become you. Eyes are beautiful doors to enter into each other.

And why do I say only in love it is possible? Because only in love are you not on guard. You relax. You are not afraid of the other, you can be vulnerable, you can afford it. Otherwise you are always on guard, because you don’t know what the other will do; you don’t know whether he will hurt you. And if you are not on guard the hurt can go very deep.

In love you can look into each other’s eyes. There will be some glimpses when the background and the figure dissolve into each other. You will be shaken to your very foundations. Suddenly you will have a glimpse: you are not, still you are. Somewhere deep there has been a meeting.

This happens to a real meditator with the universe itself – not that he becomes a tree, but still he becomes a tree. When he is with a tree, boundaries are not there. And when he becomes tuned to this no-boundary land, then he moves without boundaries.

-Osho

From Hsin Hsin Ming: The Book of Nothing, Chapter Five

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.

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Investigate “I Am” – Nisargadatta Maharaj

Maharaj: Rajneesh [Osho] is not a small personality or small principal. He is tremendous ‒ he is very big. He is a great sage.

When you already have a guru [Rajneesh], why do you visit other sages? Since you already have a great sage as your guru, you should not sit here or come here. I do not like those shiftings from gurus to gurus. I do not like wanderers. What is the difference between Maharaj and Rajneesh [Osho]? Once you remove the letters (that is, the names) what is the difference? You investigate that wanderer’s “I”, before you investigate others. What is the product after you remove its name? What are you without the name or the label?

You investigate the investigator—investigate “I Am”.

Before you take up the assignment of inquiring about others, inquire about yourself first and see if you are real or unreal. The letters “I Am” are written spontaneously with a certain ink. What is that ink which was used to write that which you are? In that ink with which the letters “I Am” were written, in that ink the title of Tej Sesh Bhagavan is confirmed by the Vedas. Sesh means the leftover, the remains. What is the leftover that means what you are? [Maharaj then asked someone to leave and not to listen to these talks.] One who has understood one’s mystery as to what is, that one will not discuss or argue the largeness or smallness of anybody.

You have become a slave to a concept, and having become a slave to one concept you are fully involved and are immersed in more concepts. You are drowning in concepts. Having got caught up with the concept that you are, the first concept, you started giving names and titles and ideas to others and you became enmeshed therein. Although one may call oneself a jnani, one enjoys entertaining himself with a number of concepts. That Taj Sesh Bhagavan has spontaneously come and will spontaneously go. What are you going to get for yourself as “I Am”? In what position or concept did you stabilize yourself as “I Am”? The firm conviction that I am this, the three states—waking state, deep sleep and the knowledge “I Am”—are the aspects of that Tej Sesh Bhagavan. You are not that.

Question: Then who am I?

Maharaj: The prominent and firm reply is only you are. You throw the hooks with bait into the water to catch fish. In that way you, with the concept that you are, throw in the bait and haul in lots of concepts for yourself. So when the question followed by the answer is there, then anything which is refused (what remains) is that rejection.

Prior to any other recognition, you already are. If you are not, other people are not. You are supporting yourself on the intellect of the body and having stabilized in the body or the intellect, you are creating or inviting a lot of concepts, and in the concepts you are bogged down. You are talking about others, let me know what you are. I am asking about you. What are you? You are the observer.

-Nisargadatta Maharaj

From Consciousness and the Absolute, June 9, 1981.

You can read more from Nisargadatta Maharaj here.

Listening is Our Basic Nature – Jean Klein

Listening is our basic nature. We are more or less accustomed to listening to an object, to our surroundings and to our nearest environment: body, senses and mind. But I speak today of the listening where there is nothing to listen to.

You can never think this listening, you can never objectify it, you can never fix it; and in listening there is not a listener, there’s no place for a listener, for a controller, a doer, for an enjoyer, for a sufferer. Listening is free from all furniture, from all memory. It is a non-state. In a state you go in and come out; listening is a continuum. When you are listening to your body, senses and mind, then your listening is completely open; there’s no grasping, no taking. The perceived comes directly to your openness.

One can say that every object heard brings you back to your home ground, to listening. When the perception is sustained so that the concept does not arise, then the perceived brings you back to your listening. Listening in the beginning may be understood as a brain function , but it doesn’t belong to a specific organ, an ear. So when the listening is sustained, then it becomes awareness, lucidity. Listening is constant meditation, without a meditator or an object of meditation. This may be the content of our dialogue.

-Jean Klein

From Transmission of the Flame, p.3 (1990)

You can read more from Jean Klein here.

 

 

Why Doesn’t the Ego Remain Dead – Osho

Many times I feel so merged in you that it is as if I have died and only you are. But this feeling doesn’t remain constant, and always the ego returns. This happens whenever I have to again communicate with others or return to activity. Why doesn’t the ego remain dead?

If you make it a goal – egolessness – then you will always remain with the ego. Don’t make it a goal, because all goals belong to the ego. If you think that you should remain egoless, who is this “you” who should remain egoless? This is the ego. So the first thing, don’t make it a goal. Any goal will feed the ego – even the goal of egolessness.

When you are egoless enjoy it; when you feel the ego again, be alert – but don’t expect the contrary. If you start expecting you will be more entangled with the same thing. Whenever egolessness is there enjoy it, feel grateful, thank God, and when the ego comes again, be alert. Soon more and more egolessness will happen to you, less and less ego will return. And the moment will come when ego will disappear, but don’t make it a goal. All goals belong to the ego.

Secondly, don’t expect anything, because when you start expecting you have moved from the here and now into the future. When you start expecting something you have started to bring your memory, your past, into the present. This very moment you feel egoless – it is okay. Then it goes, the ego comes. You want to repeat the past again – you must be egoless. You project the past in the future and you miss the present.

And remember, egolessness is possible only if you are here and now. If you move into the past, if you move into the future, the ego will persist. So don’t ask for any constancy because constancy means you want to continue the past into the future. Remain with the moment and don’t expect anything. The ego will drop by itself, no other effort is needed. If the ego has moved it means you are not in the present. So don’t fight with the ego, simply move into the present and ego will drop.

And this is what is happening.

You say: “Many times I feel so merged in you that it is as if I have died and only you are.”

I am here and I am now. I have no past and no future. If you really relate with me you relate with my nowness and here-ness, because there is no other thing with which to relate. If you feel a love, a trust, flowing towards me, that love and trust can flow only in the present. That’s why you feel you have died. It is not because of me that your ego is dying, it is because you have moved with me in the present. Then your past is forgotten, your future is no more. You are here, totally here.

So don’t think that it is something that I am doing to you, it is something that you are doing to yourself – I am just the excuse. Try to understand this because otherwise it will become a clinging. The same can happen anywhere. Remember the secret. If you love me, if you listen to me deeply, if you are here present with me, receptive, open, you are in the present. That’s why for a few seconds the ego will disappear. Then you are not. If you can be in the present anywhere, you will not be.

You can be only either in the past or in the future – you cannot be in the present. Just think about it, how can you be in the present? There is no need. The past accumulates, becomes crystallized, and you feel ‘I’. Then the past projects in the future and says, “This should be, this should not be. I desire this, I don’t desire that.” This is your past desiring – all the bad experiences you don’t want to repeat and all the good trips you want to repeat in the future. This is past asking for something in the future – and you are missing the present, which is the only existence.

Past is no more, it is already dead; future is not yet, it is yet unborn. Both are not. And ego can exist only in non-existence, it is the most false thing possible. The present moment is, it is the only is-ness; nothing else exists. If you relate with the present you cannot exist as an ego, because the present is the real and the real never creates anything false. Out of the real nothing false is created; only out of the false, false comes.

So it can happen… it may be happening to you that for a few moments you disappear. While listening to me, while just sitting with me, you disappear. But I am not doing anything to you. If you think I am doing something then you will cling to me, you will become attached to me; a new attachment will be formed. And then through that attachment you will ask again and again for the same.

Just try to understand the basic law. Then move into the forest, sit under a tree, and be in the here and now. Then be with your friends, remain silent, and remain in the here-and-now. Listen to music, forget the past, forget the future, and be here and now. And if you can be in the present anywhere, suddenly the ego will not be found. And if you ask that this should happen again, ego has come again, because now you are asking for the future, planning for the future. This is the mechanism.

“But this feeling does not remain constant, and always the ego returns.” It will remain constant only when you don’t ask that it should remain constant. It will happen again and again every moment, it will be continued, but don’t ask for its constancy. Rather, enjoy it moment to moment and don’t project it. It will arise again and again every moment, but remember, it is never the old, it is always the new arising, every moment being born again and again. It is not the past continuing, it is the new being born every moment.

“This happens whenever I again have to communicate with others or return to activity.” Why does it happen when you communicate with others? Really you don’t communicate, that’s why. If you communicate it will not happen. While you are here with me, this is a communication. You relate with me, you become silent, you drop your past. You listen so attentively that thinking stops. This is communication.

When you communicate with somebody else you are not communicating, you are just throwing out your inner talk. You are thinking of many things. You may be saying something and thinking something else, meaning something else, doing something else. You are many while you communicate with others – then the ego enters.

In activity also the ego can enter because you become the doer. While I am speaking you are not doing anything at all, you are simply here listening. Listening is not a doing, listening is passive, it is a non-act. You need not do anything; you simply be there and it will happen. If you do something you won’t be able to listen, if you go on doing something you will only appear to be listening but you won’t be listening. When you don’t do anything, listening happens. It is a passive thing. You need not do anything to create this capacity, it is always there.

But when you return to activity the ego can return, because again the doer has come. So what is to be done? When you return to activity remain the witness and don’t become the doer. Go on doing things but remain the witness. Or if it is difficult then just leave everything to the divine and say that the divine is doing everything, you are just a vehicle, a passage, an agent. That’s what Krishna says to Arjuna in the Gita: “You leave everything to me, surrender everything to me. You become just a medium and let things happen. Don’t you be the doer, God is the doer.”

Or if you cannot think of any God then there is another technique, and that is destiny or fate, that everything that is happening is destined. You are not doing it, it was bound to be so, it was going to happen, it was predestined. These are simple things, but you feel these simple things are difficult because they have become difficult in this age.

In the past these simple techniques helped millions to attain silence, peace, egolessness, because they could trust. Fate, or what Sufis call kismet, helped millions… because then simply you say, “I am not the doer. The whole existence has predetermined everything in me and I am just following.” This is the whole secret of astrology. Astrology is not a science but a technique of religion. If a person can believe that things are settled already and one cannot change anything, then the doer cannot arise. But simple faith is needed for that.

If you feel this is difficult – and this is difficult for the modern mind – then only one thing remains, and that is, be alert and move again and again to the present. No faith, no God is needed. But then the path is very arduous because every moment you will have to pull yourself back to the present. 

It is such an old habit to move ahead, it has become such a fixation that you will have to constantly struggle.

Remember not to move in the past and not to move in the future. Then every moment egolessness will arise, it will become a continuous flow. And the more egoless you are the more moments of egolessness, the more glimpses in the divine. The more you are the less the divine is for you, the less you are the more the divine.

-Osho

From Vedanta: Seven Steps to Samadhi, Chapter 17

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 Viha Osho Book Distributors.