Start from the Outer – Osho

On the path of meditation many seekers find it difficult to know clearly whether they are making any progress or whether they are just suspended on one plane, simply moving in repetitions. Will you please explain in detail about those factors which indicate the meditator’s constant progress?

When meditating, working on yourself, if you wonder whether you are making any progress or not, know well that you are not making any progress – because when progress is made you know it. Why? It is just like when you are ill and you are taking medicine. Won’t you be able to feel whether you are getting healthy or not? If you do not feel it and the question arises whether you are getting well or not, know well that you are not getting well. Well-being is such a clear feeling that when you have it you know it.

But why does this question arise? This question arises for so many reasons. One, you are not really working. You are just deceiving yourself. You are playing tricks with yourself. Then you are less concerned with what you are doing and more concerned with what is happening. If you are really doing it, you can leave the result to the Divine. But our minds are such that we are less concerned with the cause and more concerned with the effect – because of greed.

Greed wants to have everything without doing anything. So the greedy mind goes on moving ahead. Then the greedy mind asks, “What is happening? Is something happening or not?” Be really concerned with what you are doing, and when something happens you will know it. It is going to happen to you. You need not ask anyone.

Another reason for asking this question is that we think that there are going to be some signs, some symbols, some milestones we can reach that show: “I have progressed so much,” that “to this plane or to that plane I have reached so much.” We want to calculate before the ultimate goal is reached. We want to be confident that we are progressing.

But, really, there are no milestones – because there is no fixed road. And everyone is on a different road; we are not on one road. Even if you are following one technique of meditation, you are not on the same road; you cannot be. There is no public path. Every path is individual and personal. So no one’s experiences on the path will be helpful to you; rather, they may be damaging.

Someone may be seeing something on his path. If he says to you that this is the sign of progress you may not meet the same sign on your path. The same trees may not be on your path; the same stones may not be on your path. So do not be a victim of all this nonsense. Only certain inner feelings are relevant. For example, if you are progressing, then certain things will begin to happen spontaneously. One, you will feel more and more contentment.

Really, when meditation is completely fulfilled, one becomes so contented that he forgets to meditate – because meditation is an effort, a discontent. If one day you forget to meditate and you do not feel any addiction, you do not feel any gap, you are as filled as ever, then know it is a good sign. There are many who will do meditation, and then if they are not doing it a strange phenomenon happens to them. If they do it, they do not feel anything. If they do not do it, then they feel the gap. If they do it, nothing happens to them. If they do not do it, then they feel that something is missing.

This is just a habit. Like smoking, like drinking, like anything, this is just a habit. Do not make meditation a habit. Let it be alive! Then discontent will disappear by and by; you will feel contentment. And not only while you are meditating. If something happens only while you are meditating, it is false! It is hypnotic! It does some good, but it is not going to be very deep. It is good only in comparison. If there is nothing happening, no meditation, no blissful moment, do not worry about it. If something is happening, do not cling to it. If meditation is going rightly, deep, you will feel transformed throughout the whole day. A subtle contentment will be present every moment. With whatsoever you are doing, you will feel a cool center inside – contentment.

Of course, there will be results. Anger will be less and less possible. It will go on disappearing. Why? Because anger shows a non-meditative mind – a mind that is not at ease with itself. That is why you get angry with others. Basically, you are angry with yourself. Because you are angry with yourself, you go on getting angry with others. 

Have you observed that you get angry only with those people who are very intimate with you? The more the intimacy, the more the anger. Why? The greater the gap between you and the person the less the anger that will be there. You do not get angry with a stranger. You get angry with your wife, with your husband, with your son, with your daughter, with your mother. Why? Why do you get more angry with the persons who are more intimate with you?

The reason is this: you are angry with yourself. The more intimate a person is with you, the more he has become identified with you. You are angry with yourself, so whenever someone is near to you. you can throw your anger upon him. He has become part of you. With meditation you will be more and more happy with yourself – remember, with yourself.

It is a miracle when someone becomes happier with himself. For us, either we are happy with someone or angry with someone. When one becomes happier with oneself, this is really falling in love with oneself. And when you are in love with yourself, it is difficult to be angry. The whole thing becomes absurd. Less and less anger will be there, more and more love, and more compassion. These will be signs – the general signs.

So do not think you are achieving much if you are beginning to see light or if you go on seeing beautiful colors. They are good, but do not feel satisfied unless real psychological changes are there: less anger, more love; less cruelty, more compassion.

Unless this happens your seeing lights and colors and hearing sounds are child’s play. They are beautiful, very beautiful; it is good to play with them – but that is not the aim of meditation. They happen on the road, they are just by-products, but do not be concerned.

Many people will come to me and they will say, “Now I am seeing a blue light, so what does this sign mean? How much have I progressed?” A blue light will not do because your anger is giving a red light. Basic psychological changes are meaningful, so do not go for toys. These are toys, spiritual toys, but you can become a paramahansa if you see a blue light!

These things are not the ends. In a relationship, observe what is happening. How are you behaving toward your wife now? Observe it. Is there any change? That change is meaningful. How are you behaving with your servant? Is there any change? That change is significant. And if there is no change, then throw your blue light. It is of no help. You are deceiving and you can go on deceiving. These are easily achieved tricks.

That is why a so-called religious man begins to feel himself religious: because now he is seeing this and that, but he remains the same. He even becomes worse! Your progress must be observed in your relationships. Relationship is the mirror: see your face there. Always remember that relationship is the mirror. If your meditation is going deep, your relationships will become different – totally different! Love will be the basic note of your relationships, not violence. As it is, violence is the basic note. Even if you look at someone, you look in a violent way. But you are accustomed to it.

Meditation for me is not a child’s play. It is a deep transformation. How to know this transformation?  It is being reflected every moment in your relationships. Do you try to possess someone? Then you are violent. How can one possess anyone? Are you trying to dominate someone? Then you are violent. How can one dominate anyone? Love cannot dominate, love cannot possess. 

So whatsoever you are doing, be aware, observe it, and then go on meditating. Soon you will begin to feel the change. Now there is no possessiveness in relationships. By and by, possessiveness disappears, and when possessiveness is not there relationship has a beauty of its own. When possessiveness is there, everything becomes dirty, ugly, inhuman. But we are such deceivers that we will not look at ourselves in relationships – because there the real face can be seen. So we close our eyes to our relationships and we go on thinking that something is going to be seen inside.

You cannot see anything inside. First you will feel your inner transformation in your outer relationships, and then you will go deep. Then only will you begin to feel something inner. But we have a settled attitude about ourselves. We do not want to look into our relationships at all because then the naked face comes up.

Mulla Nasrudin’s marriage was arranged by his father. It was an arranged marriage, so Mulla had not seen the face of his would-be wife. Then on the wedding day, when the ceremony was over, the wife unveiled her face. She was terribly ugly, and while Mulla was just stunned by the shock she asked, “Now tell me, my love, your commands.” That is a Mohammedan system. The first thing the wife asks is, “Tell me your commands, my love. To whom do I have to remain veiled? To whom am I allowed to show my face?”

Mulla Nasrudin said – rather, groaned – “You can show your face to anyone you like, as long as you do not show it to me! This is a contract.”

We are also in a contract with ourselves. We go on showing our faces to everyone, but never to ourselves. That is a deep contract we have with ourselves – not to feel one’s face. And the way to remain veiled is not to look into your relationships, because relationship is the only mirror. So probe, penetrate into your relationships, and look there to see whether your meditation is progressing or not.

If you feel a growing love, unconditional love, if you feel a compassion without cause, if you feel a deep concern for everyone’s welfare, well-being, your meditation is growing. Then forget all other things. With this observation you will also observe many things in yourself. You will be more silent, less noise within. When there is need you will talk, when there is no need you will be silent. As the case is now, you cannot be silent within. You will feel more at ease, relaxed. Whatsoever you are doing, it will be a relaxed effort; there will be no strain. You will become less and less ambitious.

Ultimately, there will be no ambition. Even the ambition to reach moksha will not be there. When you feel that even the desire to reach moksha has disappeared, you have reached moksha. Now you are free, because desire is the bondage. Even the desire for liberation is bondage. Even the desire to be desireless is bondage.

Whenever the desire for anything disappears, you move into the unknown. The meditation has reached to its end. Then samsara is moksha. Then this very world is liberation. Then this shore is the other shore. But do not go for childish signs. Do not go! They are easy to create. If you think, if you imagine, you can create them.

I do not mean that every feeling of those signs is imagination, but if you think in those terms you can imagine them. If you think that a blue light will happen at a particular stage, you can create it without reaching to that stage. This is very easy; to reach to that stage is very difficult. To create this blue light is very easy. Close your eyes, concentrate on it, and within a few days you will begin to feel it. Then your ego will be strengthened. Now you are “on a spiritual path”. Think of kundalini, and you will begin to feel it in your spine. That is imagination. It is easy, not difficult. But then you are misleading yourself.

I do not say that every experience of that type is imagination, but if you are concerned, it is going to be imagination. Forget it completely. Be concerned with meditation, with your changing relationships, with your silence, with your contentment, with your love. Be concerned with these, and suddenly sometimes, there will be an upsurge of energy into your spine. But do not be concerned with it. Note it down and forget it. Suddenly, you will see a particular light: note it and forget. Suddenly a particular chakra will begin to revolve: note it and forget it. Do not be concerned with it. Your concern is harmful. Remain concerned with contentment, peace, silence, love, compassion, meditation.

These things will go on happening. Then they are real. When you are not concerned and they happen, then they are real. And they show many things, but you need not know what they show because when they happen you know what they are showing. Because the human mind is stupid, if I tell you what they show you will be less concerned with love, silence and compassion. These are very difficult things. It is easy to create a blue light and it is very easy to feel a snake rising in your spine. It is very easy; there is nothing difficult about it.

So, remember, there are two types of inner experience. One type is created by your imagination, another is of happenings. But for happenings, you are not needed; for imagination you are. Do not play with imagination. It is a dangerous game. One can imagine anything, you can imagine anything, but that is not going to help you in any way. And the mind is such that it always tries to find some false substitute, because false substitutes are cheap.

If you have to grow a real rose in your garden, it takes time. It demands patience, effort, and then too nothing is certain. The rose may come, it may not come. It is easy to buy a rose, but then it is not yours. It looks just as if it has come up in your garden, but it has not come up. When you purchase a rose-flower, it has no roots in you: it is just in your hand. It has not been a part of your being. You have never waited for it; you were not patient for it. It is not a child – not your child. You have purchased it. It is there, but like a foreign element in you, not an inner growth.

But there are even more cunning people. They will not purchase a real flower. They will purchase a paper flower, a plastic flower, because it is more permanent. A real flower will fade away. By the evening it will be no more – “So purchase a plastic flower! It is economical, less troublesome, permanent!” But then you are deceiving. Real growth needs time, patience, work. Imaginative growth is imitation. Remember this distinction always.

One thing more: whatsoever you are doing, do not think that results will be coming in the future. If you are doing something real, results are here and now. In inner work, if you have meditated today, results are not going to be tomorrow. If you have meditated today. the perfume of it, howsoever little, will be there. If you are sensitive you can feel it. Whenever something real is done, it affects you here and now.

So do not think that something will happen in the future. If whatsoever you are doing is not changing you now, it is not going to change you at all. Time will not help. Time alone will not help. Time will deepen it, but time alone will not help.

But you may not be sensitive. Whatsoever you are doing, you may not be sensitive. We have become insensitive because in insensitivity there is a certain security. If you do not feel much, you suffer less. The person who feels much suffers much. Because of this, we have tried to make ourselves insensitive. So when something happens so intensely that it is impossible to avoid it, then only do we become aware. Otherwise we go dead, asleep. We move on. That insensitivity will create problems. Then when you meditate, you will not be sensitive to what is happening to you.

So be more sensitive. And you cannot be sensitive in one dimension. Either one is sensitive in all dimensions or one is not sensitive in any. Sensitivity belongs to your total being. So be more sensitive; then every day you will be able to feel what is happening.

For example, you are walking under the sun, feel the rays on your face; be sensitive. A subtle touch is there. They are hitting you. If you can feel them, then you will also feel the inner light when it hits you; otherwise you will not be able to.

When you are lying in a park, feel the grass. Feel the greenness that surrounds you, feel the difference of moisture, feel the odor that comes from the earth. If you cannot feel it, you will not be able to feel when inner things begin to happen. Then you will go on asking whether you are progressing or not.

Start from the outer, because that is easier. And if you cannot feel the outer, you cannot feel the inner. Be more poetic and less businesslike in life. And sometimes it costs nothing to be sensitive. You are taking your bath: have you felt the water? You simply take it as a business routine, and then you are out. Feel it for a few minutes. Just be under the shower and feel the water: feel it flowing on you. It can become a deep experience, because water is life. You are ninety percent water. And if you cannot feel water falling on you, you will not be able to feel the inner tides of your own water.

Life was born in the sea and you have some water within your body with a certain quantity of salt. Go on swimming in the sea and feel the water outside. Soon you will know that you are part of the sea and that the inner part belongs to the sea. Then you can feel that also. And when the moon is there and the ocean is waving in response to it, your body will also wave in response. It waves, but you cannot feel it. So if you cannot feel such gross things, it will be difficult for you to feel such subtle things as meditation.

How can you feel love? Everyone is suffering. I have seen thousands and thousands of people deeply in pain. The suffering is for love. They want to love and they want to be loved, but the problem is that if you ever love them they cannot feel it. They will go on asking, “Do you love me?” So what to do? If you say yes, they won’t believe it because they cannot feel it. If you say no, they feel hurt.

If you cannot feel sun rays, if you cannot feel rains, if you cannot feel grass, if you cannot feel anything that surrounds you – the atmosphere, then you cannot feel deeper things such as love or compassion; it is very difficult. You can feel only anger, violence, sadness, because they are so crude. Subtle is the path that goes inward – and the more subtle your meditation goes, the more subtle will be the feelings. But then you have to be ready. 

So meditation is not just a certain thing which you do for one hour and forget. Really, the whole life has to be meditative. Only then will you begin to feel things. And when I say that the whole life is to be meditative, I do not mean to go and close your eyes for twenty-four hours and sit and meditate – no! Wherever you are you can be sensitive and that sensitivity will pay. Then there will be no need to ask, “Am I progressing or not?”

You are like a blind man. You cannot feel the path because you have never felt anything. And the way we are taught, educated, cultivated, is for insensitivity. A child is weeping; the whole house is against him: “Do not weep! Guests are coming.” Guests are very important, and the child weeping is not at all important. Now you are crushing him for his whole life.

He will stop his weeping, but to-stop weeping is a serious affair. It will change the whole metabolism of his body. To stop weeping he will have to be tense; he cannot be relaxed. He has to push something under which is coming up. He will have to change his breathing. Really, he will stop his breathing – because if the breathing moves easily, weeping will move with it. He will pull in his stomach; everything will be disturbed in his body. Then he will not weep, but he cannot laugh either. Then you are crippling him for his whole life.

Everyone is crippled and paralyzed. We live in a paralyzed world. Now there will be continuous suppression. He cannot laugh, he cannot weep, he cannot dance, he cannot jump. Whatsoever his body feels to do, he cannot do. Whenever the body feels to have something, it cannot have it. And then, when you allow him to play, it is not spontaneous. Even his play becomes fake. You say, “Now you can play.” He was not allowed to play when his whole being was ready to play, and now you tell him to play. But now he tries to play, and it is a work.

Ultimately we create a human being who is more or less an automaton. Can you weep? Can you laugh spontaneously? Can you dance spontaneously? Can you love spontaneously? If you cannot, how can you meditate? Can you play? It is difficult!

Everything has become difficult. Man has become insensitive. Bring your sensitivity back again. Reclaim it! Play a little! To be playful is to be religious. Laugh, weep, sing, do something spontaneously with your full heart. Relax your body, relax your breathing, and move as if you are a child again. Then when you meditate, you will not ask, “What is happening to me? Am I progressing or not, or am I moving in a circle?” You will know.

I understand your difficulty. You cannot feel it now because you have lost feeling. Regain feeling – less thought, more feeling. Live more by heart, less by head. Sometimes, live totally in the body; forget about soul, Self, atman. Live totally in the body – because if you cannot even feel your body, you are not going to feel your soul. Remember this. Come back into the body. We are really hanging around the body; we are not in the body. Everyone is afraid to be in the body. Society has created the fear; it is deep-rooted. Go back into your body; move again; be like an innocent animal.

Look at animals jumping, running. Sometimes run and jump like them, then you will come back to your body. Then you will be able to feel your body, the rays of the sun, the rains, and the wind blowing. Only with this capacity of being aware of all things happening around you will you develop the capacity to feel what is happening within.

-Osho

From The Ultimate Alchemy, V.2, Chapter 18

Copyright© OSHO International Foundation

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

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

Enlightenment is the Key – Osho

Enlightenment is certainly the key, but almost all the traditions are against it – and there is a reason why they are against it. The most fundamental reason is that if enlightenment is a reality, God becomes an unreality. If your own illumination is the ultimate, then nothing can be above it. Then man’s own consciousness becomes the highest reality.

Religions and traditions believing in God cannot allow enlightenment. It goes against all their fictions. Their fictions can exist only in the darkness, not in the light. To keep their fictions alive, to keep their dreams real, they don’t allow human beings to be awake. You don’t hear of Christian mystics as enlightened, you don’t hear of Jewish mystics as awakened. In fact, enlightenment is the alternative of God.

All that belongs to the ritualistic religions is endangered by enlightenment, because enlightenment has no ritual, it has no prayer, it has no scriptures. It so totally believes in you, its respect for humanity is so absolute and irrevocable … It is natural that all the priests are going to be against it, because the whole profession of the priests depends on fictions, and enlightenment destroys fictions.

All theologies are fabrications of the mind, and enlightenment is a transcendence going beyond the mind. All that belongs to the mind is a nightmare. Where do your gods exist?

Where is your heaven, your hell? Where are your angels and your ghosts? They all constitute the entity called the mind.

Enlightenment is the greatest revolution you can conceive of because it destroys all fictions, all rituals, all gods, all traditions, all scriptures. It leaves you with only the essential consciousness of your own being. Its trust in consciousness is so total that there is no need of anything else.

It has not been said as clearly as I am putting it … I want to make it absolutely clear that the very idea of enlightenment is against all religions. Or, in other words, the only authentic religion is that of enlightenment. All other religions are part of the marketplace; they are businesses exploiting human helplessness, exploiting human weakness, exploiting human limitations.

Religions have done so much harm to man that it is unparalleled. Nothing else has been so dangerous. In every possible way they have been preventing man from even hearing the word ‘enlightenment’. You should not become aware that raising your hands to the sky is stupid—there is no one to answer your prayers, no prayer has ever been answered. All your gods are your own creations. You sculpt them, and you never think about it – that you go on worshipping things which you have created. The Christian Bible says, “God created man in his own image.” The truth is just the contrary: man has created God in his own image. And then—the ultimate foolishness—you worship your own image. In fact, if you were a little intelligent, you could just purchase a mirror and worship.

All your gods are nothing but your own reflections. There is no need to go to a temple or to a church; you can just keep a small mirror. Perhaps ladies are very intelligent about it—they go on looking again and again in the mirror, they believe in the mirror.

But all your gods are the same, all your rituals are created by crafty priests. None of your scriptures are even first-rate literature; they are very third-class contributions. But just because they are holy … Who makes them holy? There are people who have their vested interests … It is a long chain from God to the prophets, to the messiahs, to the holy scripture, to the church. But the only reality in this whole long line of fictions is the priest, and his whole effort through the ages has been to exploit you. And not only to exploit—exploitation is possible only if certain conditions are fulfilled: you have to be made to feel guilty.

Strange ways have been invented to make you feel guilty. The Hindus say that you are suffering, in misery, not because of your stupidities, not because of your unconsciousness, not because of your unmeditativeness, not because you have made no effort to become enlightened, but because of the evil acts you have done in millions of past lives. Now you cannot undo them; there is no way backwards. That burden you have to carry, and under that burden you lose all your dignity, all your pride. All that you can do is pray to God to help you, to save you.

Christians—because they don’t have the idea of many, many lives, but only one life – cannot use the same strategy. They have found their own strategy: the Hindu is suffering because of millions of past lives; the Christian is suffering because Adam and Eve, faraway, back in the very beginning, disobeyed God. The idea is so far-fetched … In what way can I be responsible if Adam disobeyed God?

But Christianity goes on insisting, and Christianity means half of humanity, that you were born in sin because your forefathers, Adam and Eve, disobeyed God. You are born of sinners; hence, you are miserable. And you will remain miserable unless you repent and unless you are forgiven. Only the son of God, Jesus, can save you. He is going to plead on your behalf; he is going to be your advocate. You have just to believe in him and at the last Day of Judgment he will choose the people who believe in him, and will ask God to forgive them. The remainder of humanity is going to fall into eternal hell.

These are great strategies to bring people into the fold of Christianity … because that is the only way to save your future; otherwise there is no hope. Every religion has in some way taken away your beauty, your greatness, has destroyed the very idea that you have any worth, any meaning, any significance, that you have any potential.

Enlightenment is a rebellion against all traditions, against all priests, against all religions, because it declares that there is nothing higher than man’s consciousness. And man is not suffering because some stupid man in the past disobeyed a fictitious God; man is not suffering because of millions of lives of evil acts. Man is suffering for the simple reason that he does not know himself. His ignorance about himself is the only cause of his suffering, misery, torture.

Enlightenment brings everything to a very simple and scientific conclusion. It pinpoints that all that you need is to learn the art of awareness.

Ta Hui is right to say that enlightenment is the key, the only key which opens all the realities and all the blessings and all the potentials which have been hidden within you. You are a seed: enlightenment is nothing but finding the right soil and waiting for the spring to come.

Enlightenment is such a radical standpoint. It is not another religion. It is the only religion. All other religions are pseudo.

-Osho

From The Great Zen Master Ta Hui, Discourse #34

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.

Do We Not Look?

Most of us spend almost all of our time in becoming. We are constantly moving to the next great thing. We are projecting out into the world towards a goal in the future. We are rarely here at home in this moment, in being.

What is driving this movement? What is powering this constant chase for the next? Is it not the hope of being happy sometime in the future? If we were happy now, would we still be chasing the future?

I wonder why it is that we are not happy now. Is there something that we have to obtain first and then we will be happy? Is there something that we have to do first, to make our claim on contentment? Or is it the chasing that is the source of our discontent? Is it not the desire for more, that is not only the driving force for tomorrow but also the seed of our discontent today?

If we truly see the situation that we are in, do we need to do something to get ourselves out of it? How did we get in? If we bang our head into the wall, do we not change course the next time to avoid the pain? So if we continue on a course that has never brought any real happiness, it must be that we have not really seen the situation. We have perhaps thought about it a bit, but not existentially seen what is going on.

So, how to see? What do we do if we want to see something? Do we not Look?

So, let’s Look, and that is where meditation comes in. Meditation is simply giving some space to Look, to see what the situation is. We create an opportunity for life to expose itself, life itself, not our projection of life, but life as it is. We give space for reality to blossom.

And the miracle is – when we give that space and we Look at what life is offering at this very moment – then we are no longer in becoming. We are no longer, in that moment, chasing dreams. We are in this moment – Being. And Being Is Happiness.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

The Decisive Moment is at Hand – Osho

The coming few years are going to be very significant years in man’s history. Now a handful of people will be of no help in matters spiritual. Unless a mighty spirituality is born, unless a mighty and massive spiritual movement sweeps the earth, making its impact on millions of people, it will be impossible to save the world from the mire of materialism. It will be a very, very momentous moment in man’s life; the coming fifty years are going to be fateful and decisive. Either religion will live, or stark irreligion, all that is against religion, will live.

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These fifty years will also decide about Buddha, Mahavira, Krishna, Jesus, Mohammed, Rama and the rest of them. All these luminaries will be on one side of the scales while on the other side will be the large crowd of insane politicians, materialists and other ignorant people bent on deluding themselves and others too. They are in huge numbers, while only a handful of people will be on one side of the arraignment. And in fifty years’ time the decision will be made.

The struggle that has been going on from time immemorial has reached its moment of decision. And looking at the situation as it obtains at present, there is not much hope. But I am not disappointed because it seems to me that very soon a simple and natural and easy way can be found which will revolutionize the lives of millions of people spiritually.

A few individuals can be of no help in the present times. In olden times it was enough if only one person became enlightened. Now this won’t do. In view of the tremendous explosion of population taking place in the world, a few individuals cannot do a thing. Now something tangible can be possible only if, commensurate with the huge population, hundreds of thousands of people are influenced and involved in spiritualism. And it is possible as I see it. If a few people form a nucleus and begin the work, then India can play a significant role in that momentous fight. No matter how poor and miserable, how degraded and slavish, how misled and misguided this country has been, yet this land has some well-preserved treasures with it. Down the centuries such people have walked this land that their light, their fragrance, their longings have left their vibes in the air, have left their imprint on every blade of grass here. Man has of course gone wrong, but the dust of this land still remembers Buddha’s feet walking it. Man of this country has gone wrong, but the trees still cherish the memory that Mahavira had once stood in their shade. Man has really gone wrong, but the seas surrounding this country still know a different voice they had heard in the past. Man has no doubt gone astray, but the skies of this country are still full of hopes. Everything is there, only man has to come back home.

Of late, I have been constantly praying with the hope that collective explosion in the lives of millions of people may be possible. And you can be of great help in this endeavor. Such explosion in your own life will have immense value not only for you, but for all mankind. With this hope and prayer that you will not only light your own lamps, but that your light will help other extinguished lamps to be lighted, I bid you farewell. I am grateful to you for having listened to me in peace and with such love, and I bow down to God sitting within each one of you. Please accept my salutation.

-Osho

From In Search of the Miraculous, Discourse #8

Copyright© OSHO International Foundation 

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. 

Cancer Provided the Poke I Needed – Devageet

Devageet left his body on January 26, 2020. A beautiful tribute page can be found on OSHONEWS.

 

I have a cancer.

It has stripped away my tomorrows.

My tree of life has been stripped down to essentials.

There is a new purity of intent.

Priorities are put to the test.

Cancer has dissolved procrastination, and

I am left joyous and grateful.

Cancer stole my baggage,

Now, unexpectedly, I fly higher.

Perhaps I am fooling myself.

How can I know?

Simply by reaching deep into my heart.

There I find joy, good humour, gratitude and delight.

Alone in the night; I wake several times nowadays, the cancer reveals itself as an awakener.

My sleep has been deep but now,

Thanks to oncology, I have surged beyond psychology.

What a Laugh!

I do not need to know what comes next.

I do need to simply be present here-now.

Laughter, joy, meditation, love, friendship,

Are with me on this surprising journey.

They are here, now, as I write.

Even this chemotherapy is proving an unexpected friend.

Who could have guessed? Not me.

I remember Osho saying,

Never act out of fear.

Acting out of fear, even if it appears to be right, it is always seen, sooner or later, as wrong.

I search myself for fear.

Is it hiding?

I have not found it yet.

But the search has found another unexpected jewel:

Meditation and awareness can now penetrate even my sleep.

Cancer provided the poke I needed.

I had long regarded myself as chairman of the ‘slow learners’ club.

Slow or not, cancer has shown something has happened, and continues to happen.

Yes, I may be fooling myself.

So what!

I am in truth, consciousness and bliss.

Sitting here-now, an ancient meditator, full of cytotoxic drugs, quietly grieving over the loss of his beard,

I find myself smiling, then laughing out loud.

I am dancing inside.

I love the ridiculousness of this paradox that is happening.

Who would have guessed?

Not me.

But then, didn’t Osho say, Death comes dancing.

This here-now does not feel like death, more like enhanced life.

Whatever comes, whenever, I am ready,

Grateful far beyond these poor words.

-Devageet

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

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

Copyright© OSHO International Foundation

Related post: Mysteries of the Seven Bodies

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

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

Enlightenment is Not Superhuman – Osho

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From The Razor’s Edge, Discourse #18

Copyright© OSHO International Foundation

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

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

An Inquiry in Being

Ordinarily we exist in what we might call the outer body. Our identification is through the senses which include the mind. We think of ourselves as others see us. We picture a body and face that we have met in the mirror. Because others have varying opinions of our ‘person’ality our identity is somewhat confused. Sometimes we think of ourselves as kind and generous, other times we are mean spirited. Some people perceive us as direct while still others as arrogant. Some people see us as passive and other people see a weakling.

It is not that one perception is truer than another but rather that our real being resides on a deeper level than the personality. We know that our personality has been shaped in large part by our family, school, religious upbringing, social conditionings and the interactions with the personality type that we were born with.

At some point an inner longing to know ourselves on this deeper level arises and this is the fuel to propel us on our quest. This inner longing wants to know itself. It wants to discover what is real and what is not. And so the conscious journey begins. We look into psychology, we look into Yoga, we explore religion, we are pulled by the path of love or alternatively we discover meditation.

We can call meditation the conscious movement into the center. Meditation begins with an act of will. It begins with a desire to know oneself. In order to know oneself we begin with mindfulness. We begin by bringing attention to each and every act we do. We observe ourselves eating. We eat with awareness. We witness the hand moving towards the plate. We watch the food coming towards our mouth. We pay attention to the tasting and then the chewing. We take note of how the food makes us feel. This attention to our acts can be extended to any of our activities when we remember and allow the time to do so.

Through this process, we are reclaiming our energy, our attention, which normally is being projected out into the world. It is because of this scatteredness of our energy that we have no sense of ourselves. There is no energy at home. We have scattered our energy by chasing dreams. When we begin the journey with mindfulness we start reclaiming that dispersed energy. Now we have begun to reel in our attention, to bring home our awareness. We have begun the conscious journey home.

With this gathered energy we can begin to direct the attention inwards. We enter the inner body. We feel our selves from the inside. It is a more subtle form of sensing. It is not through the senses but behind sensing. It is a sensing in wholeness. It is undivided. We begin to sense a center to our being. We feel an inner flame.

With the help of meditation we practice techniques that are designed to move us from the periphery into the center. These techniques are simply tools to help us make the jump out of the identification with our body-mind into the inner being, into the inner body.

So let us now in this moment direct our attention to our interiority. Let us feel the sense of being in our interiority. Let us find that which is referred to when we say I. What is I pointing towards. When we point to ourselves do we point to our head, no we point to our heart. Let us feel from the inside that reference point, feel our center.

Following the breath is helpful in moving us towards our center. The breath is a link from the outer to the inner because it moves in both worlds. Watching the breath, following the movement of the breath brings our attention and starts focusing it inwardly. We simply observe the breathing. We are not interested in changing the pattern of breath but instead are interested in the observing itself. We want to strengthen the observer and the breath is always available.

We feel our center and resting in this interior space we watch the breath. Incoming and outgoing. Incoming and outgoing. All the while our sense of well-being is increasing because our energy is resting at home. It is self nourishing. It is self healing. It is being in love. It is not love for something or someone; it is love, being in love.

We notice that with this following our attention inwards there is a feeling of energy moving down from the head and into the body cavity, into the torso. We may feel ourselves centered in the heart area or even in the belly but we do notice a movement out of the head. It is through the brain that we project our attention outwards, through the senses including the mind, so when we redirect that energy on to its return journey we feel that the energy moves back out of the head and down into the heart.

It is important to note that we are retracing the steps of the unconscious outer journey that we have made. We made that outer journey perhaps looking for ourselves or perhaps just in the spirit of exploration but then we got distracted. We are now making the same journey but in the opposite direction. This means that at least unconsciously we know the way. We have already traveled the route.

It is in our interiority that we gather our attention. We feel ourselves. We experience Being. It is not the same kind of sensing as when we sense an object in the outer body it is a more diffused sensing mixed with a knowingness. This we can call Being. We know that we are and feel that we are.

It is with this gathered energy, this increased awareness that we are able to begin to witness all that passes before us. Up until this point we had no being with which to observe. We had no one to witness. Now this attention has created the witness. It is because we have moved beyond or below the outer body that we are fully able to be a witness to it. We are now able to observe the workings of the body-mind because we have moved into the inner body. From this vantage point we are able to witness its comings and goings. We are able to watch consciousness emptying itself. It is from here that we allow our unconscious to see the light of day and dissolve into freedom.

Once we come to a knowingness of our being, we come to an individuality, we know ourselves as something quite apart from the outer body-mind. Then the real self-inquiry begins. It is from here that we see that the inner body, the Being is also an object in our awareness and let-go into no-body, no-self.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

Sannyas is Like a Funnel

Sannyas like so many words in India has layers and layers of meanings.

Sannyas is like a funnel. At the top of the funnel and on the periphery are being part of a larger group, the personal love affair with a Master etc. and at the bottom of the funnel, the spout, is initiation into ones own being. Here at the spout all of the outer edge of the funnel is pouring down into the spout.

We have been blessed in this life to have been initiated by our Master into sannyas and so should not squander this opportunity. Sannyas is a door. It is not a conveyor belt. It is not that we just step on the conveyor belt like at an airport and we are deposited at our gate. No it requires us to be vigilant as to what is continuously taking us out through that door. It is not a door that we need to pass through. It is a door which we already are passing through all the time. We pass through the door in search of happiness. But through sannyas we become aware of the door itself and by doing so we discover that it is indeed a door opening into freedom but to our surprise we discover that we have been passing through the wrong side. We have been going out of the door instead of remaining in.

From its very beginning till the very end sannyas is an initiation. It is an initiation into the whole, an initiation into our very own being which for most of us was beyond our experience. Sannyas gave us a taste of life outside of the confines of the ego-mind. Sannyas gave us a glimpse of our dissolution from which we would be reborn living consciously as part of the whole.

Some of us were first attracted by the teachings that were conveyed through one of the hundreds of Osho books or perhaps we heard a discourse. Some of us were attracted by the crazy community that we encountered when we were drawn into the net. And certainly all of us were attracted by the center of that cyclone, Osho, who we saw as a beautiful, amazing and mysterious presence.

But slowly, slowly those attractions began to reveal to us what truly lies at the center of sannyas. We find that each of those attractions began to point to our very own dissolution. The dissolution of separate waves into the ocean of existence.

Sannyas is a movement from the periphery to the center. On the periphery we find community, being a part of something greater than ourselves. On the periphery we are attracted to celebration which we see as dance, song and play. We are attracted to a presence that we see as some kind of mysterious being outside of ourselves which too is on the periphery.

And as we move into these aspects of sannyas we discover that there is less and less of what we began with. We find that more and more of the baggage of conditioning that we came with slowly, slowly starts dropping away. And in this sannyas from time to time we find moments when we find ourselves standing in awareness without any confines of ego-mind. We experience glimpses of life without the shackles of self-identification.

Because Osho has made sannyas so accessible we were able to enter into a land in which we may never have journeyed otherwise. Because of the community that he surrounded himself with, because of the mind-blowing being of truth from which he serenaded us, and because of his simple beauty and grandeur we were able to embark on the greatest journey of all. We were able to begin the return journey to our very own being.

Sannyas is an invitation to make the return journey. It is initiation into our very own being.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

The Virtuous Circle – Osho

Visesa-darsinaatma-bhava-bhavanavinivrttih.

When one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self.

Buddha has called the ultimate state of consciousness anatta – no self, non-being. It is very difficult to comprehend it. Buddha has said that the last desire to drop is the desire to be. There are millions of desires. The whole world is nothing but desire objects, but the basic desire is to be. The basic desire is to continue, to persist, to remain. Death is the greatest fear; the last desire to be dropped is the desire to be.

Patanjali in this sutra says: when your awareness has become perfect, when viveka, discrimination has been achieved, when you have become a witness, a pure witness of whatsoever happens, outside you, inside you…. You are no more a doer, you are simply watching; the birds are singing outside… you watch; the blood is circulating inside… you watch; the thoughts are moving inside… you watch – you never get identified anywhere. You don’t say, “I am the body”; you don’t say, “I am the mind”; you don’t say anything. You simply go on watching without being identified with any object. You remain a pure subject; you simply remember one thing: that you are the watcher, the witness – when this witnessing is established, then the desire to be disappears.

And the moment the desire to be disappears, death also disappears. Death exists because you want to persist. Death exists because you don’t want to die. Death exists because you are struggling against the whole. The moment you are ready to die, death is meaningless; it cannot be possible now. When you are ready to die, how can you die? In the very readiness of dying, disappearing, all possibility of death is overcome. This is the paradox of religion.

Jesus says, “If you are going to cling to yourself, you will lose yourself. If you want to attain yourself, don’t cling.” Those who try to be are destroyed. Not that somebody is there destroying you; your very effort to be is destructive because the moment the idea arises: “I should persist,” you are moving against the whole. It is as if a wave is trying to be against the ocean. Now the very effort is going to create worry and misery, and one moment will come when the wave will have to disappear. But now, because the wave was fighting against the ocean, the disappearance will look like death. If the wave was ready, and the wave was aware: “I’m nothing but the ocean, so what is the point in persisting? I have been always and I will be always, because the ocean has always been there and will be always there. I may not exist as a wave – wave is just the form I have taken for the moment.

The form will disappear, but not my content. I may not exist like this wave; I may exist like another wave, or I may not exist as a wave as such. I may become the very depth of the ocean where no waves arise….”

But the innermost reality is going to remain because the whole has penetrated you. You are nothing but the whole, an expression of the whole. Once awareness is established, Patanjali says, “When one has seen this distinction, that ‘I am neither this nor that’, when one has become aware and is not identified with anything whatsoever, there is a cessation of desire for dwelling in the atma, in the self.” Then the last desire disappears, and the last is the fundamental. Hence, Buddha says, “You can drop desiring money, wealth, power, prestige – that’s nothing. You can stop desiring the world – that’s nothing – because those are secondary desires. The basic desire is to be.” So people who renounce the world start desiring liberation, but liberation is also their liberation. They will remain in moksha, in a liberated state. They desire that pain should not be there. They desire that misery should not be there. They will be in absolute bliss, but they will be. The insistence is that they must be there.

That’s why Buddha could not get roots into this country which thinks itself very religious. The most religious man who was born on this earth could not get roots into this religious country. What happened? He said, he insisted, to drop the basic desire of being: he said, “Be a non-being.” He said, “Don’t be.” He said, “Don’t ask for liberation because the freedom is not for you. The freedom is going to be freedom from you; not for you, but from you.”

Liberation is liberation from yourself. See the distinction: it is not for you; liberation is not for you. It is not that liberated you will exist. Liberated, you will disappear. Buddha said, “Only bondage exists.”

Let me try to explain it to you.

Have you ever come across health? You have been healthy many times, but can you say what health is? Only disease exists. Health is non-existential; you cannot pin-point it. If you have a headache you know it is there, but have you ever known the absence of headache? In fact, if there is no headache the head- also disappears. You don’t feel it anymore. If you go on feeling your head, that simply shows that there must be a certain tension inside, a certain stress, a strain. A sort of headache must be there continuously. If your whole body is healthy, the body disappears. You forget that the body is. In Zen, when meditators sit for many years, just sitting and doing nothing, a certain moment comes when they forget that they have bodies. That is their first satori. Not that the body is not there; body is there but there is no tension, so how to feel it? If I say something you can hear me, but if I’m silent how can you hear me? Silence is there – it has much to communicate to you – but silence cannot be heard. Sometimes when you say, “Yes, I can hear the silence,” then you are hearing some noise. Maybe it is the noise of the dark night, but it is still noise. If it is absolutely silent, you will not be able to hear it. When your body is perfectly healthy, you don’t feel it. If some tension arises in the body, some disease, some illness, then you start hearing. If everything is in harmony and there is no pain and no misery, suddenly you are empty. A nothingness overwhelms you.

Kaivalya is the ultimate health, wholeness, all wounds healed. When all wounds heal, how can you exist? The self is nothing but accumulated tensions. The self is nothing but all sorts of diseases, illnesses. The self is nothing but desires unfulfilled, hopes frustrated, expectations, dreams – all broken, fractured. It is nothing but accumulated disease, that you call ‘self’. Or take it from another side: in moments of harmony you forget that you are. Later on, you may remember how beautiful it was, how fantastic it was, how far-out. But in moments of real far-outness, you are not there. Something bigger than you has overpowered you; something higher than you has possessed you; something deeper than you has bubbled up. You have disappeared. In deep moments of love, lovers disappear. In deep moments of silence, meditators disappear. In deep moments of singing, dancing, celebration, celebrators disappear. And this is going to be the last celebration, the ultimate, the highest peak – kaivalya.

Patanjali says, “Even the desire to be disappears. Even the desire to remain disappears.” One is so fulfilled, so tremendously fulfilled that one never thinks in terms of being. For what? – you want to be there tomorrow also because today is unfulfilled. The tomorrow is needed; otherwise you will die unfulfilled. The yesterday was a deep frustration; today is again a frustration; tomorrow is needed. A frustrated mind creates future. A frustrated mind clings with the future. A frustrated mind wants to be because now, if death comes, no flower has flowered. Nothing has yet happened; there has only been a fruitless waiting: “Now, how can I die? I have not even lived yet.” That unlived life creates a desire to be.

People are so much afraid of death: these are the people who have not lived. These are the people who are, in a certain sense, already dead. A person who has lived and lived totally does not think about death. If it comes, good; he will welcome. He will live that too, he will celebrate that too. Life has been such a blessing, a benediction; one is even ready to accept death. Life has been such a tremendous experience; one is ready to experience death also. One is not afraid because the tomorrow is not needed; the today has been so fulfilling. One has come to fruition, flowered, bloomed. Now the desire for tomorrow disappears. The desire for tomorrow is always out of fear, and fear is there because love has not happened. The desire to always remain simply shows that deep down you are feeling yourself completely meaningless. You are waiting for some meaning. Once the meaning has happened, you are ready to die – silently, beautifully, gracefully.

“Kaivalya,” Patanjali says, “happens only when the last desire to be has disappeared.” The whole problem is to be or not to be. The whole life we try to be this and that, and the ultimate can happen only when you are not.

When one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self.

The self is nothing but the most purified form of the ego. It is the last remnant of strain, stress, tension. You are still not perfectly open; something is still closed. When you are completely open, just a watcher on the hill, a witness, even the death desire disappears. With the disappearance of this desire, something absolutely new happens in life. A new law starts functioning. You have heard about the law of gravitation; you have not heard about the law of grace. The law of gravitation is that everything falls downwards. The law of grace is that things start falling upwards. And that law has to be there because in life everything is balanced by the opposite. Science has come to discover the law of gravitation: Newton sitting on a bench in a garden saw one apple falling – it happened or not; that is not the point – but seeing that the apple was falling down, a thought arose in him: “Why do things always fall downwards? Why not otherwise? Why doesn’t a ripe fruit fall upwards and disappear into the sky? Why not sideways? Why always downwards?” He started brooding and meditating, and then he discovered a law. He came upon, stumbled upon a very fundamental law: that the earth is gravitating things towards itself. It has a gravitation field. Like a magnet, it pulls everything downwards.

Patanjali, Buddha, Krishna, Christ – they also became aware of a different fundamental law, higher than gravitation. They became aware that there comes a moment in the inner life of consciousness when consciousness starts rising upwards – exactly like gravitation. If the apple is hanging on the tree, it does not fall. The tree helps it not to fall downwards. When the fruit leaves the tree, then it falls downwards.

Exactly the same: if you are clinging to your body you will not fall upwards; if you are clinging to your mind you will not fall upwards. If you are clinging to the idea of self, you will remain under the impact of gravitation – because body is under the impact of gravitation, and mind also. Mind is subtle body; body is gross mind. They are both under the impact of gravitation. And because you are clinging to them you are not under the impact of gravitation, but you are clinging to something which is under the impact of gravitation. It is as if you are carrying a big rock and trying to swim in a river; the rock will pull you down. It won’t allow you to swim. If you leave the rock, you will be able to swim easily.

We are clinging to something which is functioning under the law of gravitation: body, mind. “Once,” Patanjali says, “you have become aware that you are neither the body nor the mind, suddenly you start rising upwards.” Some center somewhere high in the sky pulls you up. That law is called ‘grace’.

Then God pulls you upwards. And that type of law has to be there, otherwise gravitation could not exist. In nature, if positive electricity exists, then negative electricity has to exist. Man exists, then the woman has to exist. Reason exists, then intuition has to exist. Night exists, then the day has to exist. Life exists, then death has to exist. Everything needs the opposite to balance it. Now science has become aware of one law: gravitation. Science still needs a Patanjali to give it another dimension, the dimension of falling upwards. Then life becomes complete.

You are a meeting place of gravitation and grace. In you, grace and gravitation are crisscrossing. You have something of the earth and something of the sky within you. You are the horizon where earth and sky are meeting. If you hold too much to the earth, then you will forget completely that you belong to the sky, to the infinite space, the beyond. Once you are no more attached with the earth part of you, suddenly you start rising high.

When one has seen this distinction, there is a cessation of desire for dwelling in the self.

Tadahiviveka-nimnam kaivalya-pragbharam cittam.

Then the mind is inclined towards discrimination, and gravitates towards liberation.

A new gravitation starts functioning. Liberation is nothing but entering the stream of grace. You cannot liberate yourself, you can only drop the barriers; liberation happens to you. Have you seen a magnet? – small iron pieces are pulled towards it. You can see those small iron pieces rushing towards the magnet, but don’t be deceived by your eyes. In fact, they are not rushing, the magnet is pulling them. On the surface it appears that those iron filings are going, moving towards the magnet.

That is just on the surface. Deep down, something just opposite is happening: they are not moving towards the magnet, the magnet is pulling them towards itself. In fact, it is the magnet which has reached them. With the magnetic field it has approached them, touched them, pulled them. If those iron filings are free, not attached to something – not attached to a rock – then the magnet can pull them. If they are attached to a rock, the magnet will go on pulling but they will not be pulled because they are attached.

Exactly the same happens: once you discriminate that you are not the body, you are no more bound to any rock, you are no more in bondage with earth. Immediately, God’s magnet starts functioning. It is not that you reach to God. In fact, God has already reached you. You are under His magnetic field, but clinging to something. Drop that clinging and you are in the stream. Buddha used to use a word srotaapanna: falling into the stream. He used to say, “Once you fall into the stream, then the stream takes you to the ocean. Then you need not do anything.” The only thing is to jump into the stream. You are sitting on the bank. Enter the stream and then the stream will do the remaining work. It is as if you are standing on a high building, on the roof of a high building, three hundred feet or five hundred feet above the earth. You go on standing, the gravitation has reached you, but it will not work unless you jump. Once you jump, then you need not do anything. Just a step off the roof… enough; your work is finished. Now the gravitation will do all the work. You need not ask, “Now what am I supposed to do?” You have taken the first step. The first is the last step. Krishnamurti has written a book, The First and the Last Freedom. The meaning is: the first step is the last step because once you are in the stream; everything else is to be done by the stream. You are not needed. Only for the first step is your courage needed.

Then the mind is inclined towards discrimination, and gravitates towards liberation.

You start moving slowly upwards. Your life energy starts rising high – an upsurge. And it is unbelievable when it happens because it is against all the laws that you have known up to now. It is levitation, not gravitation. Something in you simply starts moving upwards, and there is no barrier to it. Nothing bars its path. Just a little relaxation, a little unclinging – the first step – and then automatically, spontaneously, your consciousness becomes more and more discriminative, more and more aware.

Let me tell you about another thing. You have heard the word, the phrase: ‘vicious circle’. Let us make another phrase: ‘virtuous circle’. In a vicious circle, one bad thing leads to another. For example, if you get angry then one anger leads you to more anger, and of course, more anger will lead you to still more anger. Now you are in a vicious circle. Each anger will make the habit of anger more strong, and will create more anger, and more anger will make the habit still more strong, and on and on. You move in a vicious circle which goes on becoming stronger and stronger and stronger.

Let us try a new word: virtuous circle. If you become aware, what Patanjali calls vivek, awareness; if you become aware: vairagya. Discrimination creates renunciation. If you become aware, suddenly you see that you are no more the body. Not that you renounce the body; in your very awareness the body is renounced. If you become aware, you become aware that these thoughts are not you.

In that very awareness those thoughts are renounced. You have started dropping them. You don’t give them any more energy; you don’t cooperate with them. Your cooperation has stopped, and they cannot live without your energy. They live on your energy, they exploit you. They don’t have their own energy. Each thought that enters you partakes of your energy. And because you are kaivalya willing to give your energy, it lives there, it makes its abode there. Of course, then its children come, and friends, and relatives, and this goes on. Once you are a little aware, vivek brings vairagya, awareness brings renunciation. And renunciation makes you capable of becoming more aware. And of course, more awareness brings more vairagya, more renunciation, and so on and so forth. This is what I am calling the virtuous circle: one virtue leads to another, and each virtue becomes again a ground for more virtue to arise. “This goes on,” Patanjali says, “to the last moment” – what he calls, dharma megha samadhi. We will be coming to it later on. He calls it ‘the cloud of virtue showering on you’. This virtuous circle, vivek leading to vairagya, vairagya leading to more vivek, vivek again creating more possibilities for vairagya, and so on and so forth – comes to the ultimate peak when the cloud of virtue showers on you: dharma megha samadhi.

In breaks of discrimination, other pratyayas, concepts, arise through the force of previous impressions.

Still, though, many intervals will be there. So don’t be discouraged. Even if you have become very aware and in sudden moments you feel the pull, the upward pull of grace, and in certain moments you are in the stream, floating perfectly beautifully, with no effort, effortlessly, and everything is going and running smoothly, still there will be gaps. Suddenly you will find yourself standing again on the bank just because of old habits. For so many lives you have lived on the bank. Just because of the old habit, again and again the past will overpower you. Don’t be discouraged by it. The moment you see that you are again on the bank, again get down into the stream. Don’t be sad about it, because if you become sad you will again be in a vicious circle. Don’t be sad about it. Many times the seeker comes at very close quarters, and many times he loses the track. No need to be worried; again bring awareness. This is going to happen many times; it is natural. For so many millions of lives we have lived in unawareness – it is only natural that many times the old habit will start functioning. Let me tell you a few anecdotes.

The boss was full of confidence as he approached the reception desk at a large hotel with his secretary and signed the register as Mr. and Mrs.

“Double or twin beds?” enquired the clerk.

He turned to his secretary and asked casually, “Would a double be alright, darling?”

“Yes, sir,” she answered.

“Yes, sir,” the wife was saying to the husband! – but just the old habit of being a secretary, continuously saying, “Yes sir, yes sir, yes sir.” Habits become very ingrained, and they catch hold of you in such a way that unless you are very, very watchful, you will not even suspect.

It happened: An indignant schoolteacher rang the local police station to complain that a crowd of young hooligans had chalked four-letter words all over her front door. “And what is more,” she concluded, “they have not even spelled them right!”

A school teacher is just a school teacher. She is complaining against the four-letter words, but the basic complaint is that they have not even spelled them right. Continuously correcting the spelling of children….

In breaks of discrimination, other concepts arise through the force of previous impressions.

Many times you will be pulled back, again and again and again. The struggle is hard, but not impossible. It is difficult, it is very arduous, but don’t become sad and don’t become discouraged.

Whenever you remember again, don’t be worried about what has happened. Let your awareness again be established, that’s all. Continuously establishing your awareness again and again and again will create a new impact inside your being, a new impression of virtue. One day, it becomes as natural as other habits.

-Osho

From Yoga: The Path to Liberation, Chapter Nine (previously published as Yoga: The Alpha and the Omega, V.10)

Copyright© OSHO International Foundation

I have split up the last sutra discourse from the Yoga series into three posts. This is the first of three. The second one is The Cloud Which Showers Virtue and the third is You Are the Abode of the Ultimate.

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.