Maitreya: Where Trust and Meditation Meet – Osho

This is a special evening, because one of us has left for the other shore. Swami Anand Maitreya was certainly a man of tremendous courage. He met me sometime near 1960. He had already been a member of parliament for twelve years and he was very close to the first prime minister of India, Pandit Jawaharlal Nehru. But the moment he heard me he simply dropped his whole political career.

Pandit Jawaharlal Nehru tried to persuade him, saying, “There is every chance for you to become the chief minister of your state.” — He was from Bihar, the land of Buddha.

But Maitreya said, “I want one thing understood clearly: ambition is hell and I am not going to look back; politics is finished for me. All ambitions are finished for me.” And since then he has been with me.

He has never asked a single question. He has never doubted, his trust was absolute. In these years, thousands of people have come to me; many have been lost, but he remained unwavering. He could not conceive how people can find contradictions in my statements.

Sometime in 1984 Maitreya became enlightened, but he had chosen to remain silent, so he remained silent. He did not even tell me what had happened to him. But the day it happened I called a small meeting of a few sannyasins in Rancho Rajneesh in America. I declared that there were going to be three special committees: one of Mahasattvas, the great beings who are destined to become enlightened in this very life; the second of Sambuddhas, who have already become enlightened; and the third of Bodhisattvas, who will also become enlightened … but perhaps they will take a little longer than the other two categories, but certainly before their death.

Because I had included Maitreya’s name, he was shocked. He wanted to keep it completely to himself, not to say anything about enlightenment to anybody. As he left the meeting, he told a few people outside, “It is very strange, I have not said — I have been trying to hide it – but somehow he has seen it. And not only has he seen it, he has declared me enlightened.”

And his response was truly a response of great love. He said, “Osho is really a rascal.”

All these years before his enlightenment and after his enlightenment, he just remained absolutely ordinary, with no ego, with no desire, with no greed.

Just before I came back to Poona, Maitreya told me in Bombay, “I have got ten thousand rupees in a post office deposit in Patna, Bihar; that’s all I have, but now I will not need it.”

Certainly he was becoming aware that his time of departure was coming closer. And he transferred the money to Neelam for the ashram. He died without anything, any possessions.

And he slipped very slowly, very silently, from sleep into eternal sleep.

I am saying this evening is special, because one of us has moved from the world of mortals to the world of immortals. He will not be born again. He has attained to the freedom and the liberation we have been talking about.

This is a moment of great celebration and rejoicing. It happens very rarely. In millions of people perhaps one comes to this silent explosion of light and disappears into the ocean of consciousness that surrounds existence.

I would like these talks to be dedicated to Swami Anand Maitreya, who slipped from sleep into eternal sleep. But he was not asleep! He has gone in full awakening. He has gone with full awareness. You will keep him in your memories because he has shown the path to you, too. He lived joyously, although he had nothing, and he died peacefully, blissfully.

That’s what attaining to one’s destiny means. Those who live in misery and die in misery go on missing their destiny. They are failures, and because they have failed so many times, they become accustomed to failing again and again. But even if one person amongst you succeeds, it is your success, too. He has proved that what we have been talking about is not mere philosophy — it is an authentic path to self-realization.

Maitreya will be missed. Just the other night, when I last saw him, I had a certain strange feeling … as if he is going to depart very soon. And this feeling happened to many other people too; it was as if he was gathering himself and preparing for the eternal pilgrimage. He has gone the way a man should go — joyously, ecstatically.

You have to remember that his whole experience was based on two things: one, that he has fallen in trust with me … It is a strange language that I am using. You may not have ever heard the phrase ‘falling in trust’. Falling in love happens every day. Falling in trust happens only once in a while.

And secondly, not for a single moment since he has met me has he missed entering into meditation as much as possible. His death was not an end to life, but the ultimate culmination of a tremendous trust and meditativeness. Where trust and meditation meet, one attains to one’s potential in its whole glory and splendor.

-Osho

From The Great Master Ta Hui, Chapter Six

Copyright© OSHO International Foundation

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Bhuribai Was an Amazing Woman – Osho

Osho with Bhuribai

Bhuribai is very closely connected with me. I have come to know thousands of men, thousands of women, but Bhuribai was unique among them.

Bhuribai’s Mahaparinirvana – her death attaining the highest liberation – happened just recently. Count her with Meera, Rabiya, Sahajo, Daya – she is qualified to be among these few selected women.

But as she was illiterate, perhaps her name won’t ever become known. She was a villager; she belonged to the country people of Rajasthan. But her genius was unique; without knowing scripture she knew the truth.

It was my first camp. Bhuribai was a participant in it. Later she also participated in other camps. Not for meditation, because she had attained meditation. No, she just enjoyed being near me. She asked no question, I gave no answer. She had nothing to ask, there was no need to answer. But she used to come, bringing a fresh breeze along with her.

She became inwardly connected to me in the very first camp. It happened. It wasn’t said, it wasn’t heard. The real thing happened!

She attended the first lecture… the words and events of the camp that Bhuribai participated in are collected in a book called The Path of Self-Realization. It was the first camp; only fifty people participated. It was in Muchala Mahavir, an isolated uninhabited ruin in far Rajasthan. Kalidas Bhatiya, a High Court advocate, was with Bhuribai. He served her. He had left all: law practice, law court. He washed Bhuribai’s clothes, he massaged her feet. Bhuribai was aged, some seventy years old.

Bhuribai had come, and Kalidas Bhatiya and ten or fifteen of her devotees came. A few people recognized her. She listened to my talk, but when the time to sit in meditation came, she went to her room. Kalidas Bhatiya was surprised, as they had come for meditation. He ran over there and asked Bhuribai, “You listened so attentively to the talk; now when the time to do has come, why did you leave?” Then Bhuribai said, “You go, you go! I understood it.”

Kalidas was very surprised. If she has understood, then why doesn’t she meditate? He came and asked me, “What’s the matter, what’s going on? Bhuribai says she understands, so why doesn’t she meditate? And when I asked her she said, ‘You go, ask Baapji himself’ – Bhuribai was seventy years old, but still she called me Baapji, father –’‘You go, ask Baapji.’ So I have come to you,” Kalidas said. “She doesn’t say anything, she smiles. And when I started to go, she added, ‘You don’t understand a thing. I understood it!”’

Then I said, “She is right, because I explained meditation – it is non-doing. And you went and told Bhuribai to come and do meditation. She will just laugh – doing meditation? How to do it, when it is non-doing? I explained also that meditation is just becoming quiet, so she must have thought it’s easier to be quiet in her room than in this crowd. She understood well. And the truth is she doesn’t need to meditate. She knows silence, although she doesn’t call it meditation, because meditation has become a scholarly word. She’s a simple direct village woman, she says, chup! – Silence! ”

When she returned home after the camp, she asked someone to write this sutra on the wall of the hut:

Silence the means, silence the end, in silence, silence permeates.

Silence, the knowing of all knowing: understand it, you become silence.

Silence is the means; silence is the end, in silence only silence permeates. If you would understand, if you want to understand, then only one thing is worth understanding – silence. The moment you know it, you become silent. There is nothing else to do: Silence, the knowing of all knowing.

Her disciples told me, “She doesn’t listen to us. If you tell Bai, she’ll accept what you say. She’ll never refuse you, she’ll do what you say. You tell her to have her life’s experience written down – she can’t write because she’s unschooled. Still, whatever she has known, have it written down. Now she’s old, the time for her to depart is coming now. Have it written down; it will be helpful for people coming later.”

I asked, “Bai, why don’t you have it written down?”

Then she replied, “Baapji, if you say so, it is good. When I come to the next camp, you yourself can release it. I’ll bring it written down.”

At the next camp her disciples waited eagerly, with great excitement. She had put the book in a chest and had it sealed. She had a lock put on it and brought the key.

Her disciples lifted the chest on their heads and brought it to me. They asked me to open it. I opened it and took out a booklet, a tiny little booklet of some ten or fifteen pages; and tiny – about three inches long by two inches wide. And black pages without any white!

I said, “Bhuribai, you have written well. Other people write, but they blacken the page only a little bit. You wrote so there’s no white left at all.” She had written and written and written.

She said, “Only you can understand. They just don’t get it. I told them, ‘Look. Other people write. They write a little – they are educated, they can write only a little. I am unschooled, so I wrote on and on, wrote out the whole thing. I didn’t leave any space.’ And how to have someone else write it? So I just went on writing, went on marking and marking and marking – made the whole book totally black! Now you present it.”

And I did present it. Her disciples were very surprised. I said, “This is real scripture. This is the scripture of scriptures. The Sufis have a book, it is a blank book. They call it The Book of the Books. But its pages are white. Bhuribai’s book has gone beyond this. Its pages are black.”

Bhuribai never used to say anything. When someone used to come and ask her, “What should I do?” she would just make the gesture of touching her finger to her lips – “Just remain silent. Nothing else needs to be done.”

Her love was amazing. She had her own way, unique! She doesn’t have to return to this world. She has gone forever. In silence, silence permeates. She has dissolved. The river has diffused into the ocean. She didn’t do anything, she just remained silent. And whoever went to her house she served them. She served them in every way – and silently, quietly.

She was an amazing woman.

-Osho

From a Hindi discourse given on September 11, 1980 pm in Osho Commune International, India. Translated from: JYUN THA TYUN THARAYA.  Published in Osho Times International August 16, 1991.

Copyright© OSHO International Foundation

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A Geometrical Understanding – Jean Klein

Our teaching is essentially based on understanding and what understanding means in the context of truth. Truth here is our real nature, which cannot be objectified. The understanding required to approach truth is thus different from the usual way we understand the world of referents and objects. So the first step is to see the difference between what is understandable–objects–and what is beyond conventional understanding–the objectless.

On the level of the mind, ordinary understanding, the nearest we can come to objectless truth is a clear perspective, a vision of the objectless. I often call this a geometrical representation. The contents of this representation are what could be called the facts of truth: that the mind has limits; that truth is beyond the mind; that truth, our real nature, cannot be objectified, just as the eye cannot see itself seeing; that truth, consciousness, was never born and will never die; that it is the light in which all happenings, all objects, appear and disappear; that in order for there to be understanding of truth, all representation must dissolve. When this representation, the last of the conventional subject-object understanding, dies, it dissolves in its source–the light of which the mind was informed but could not comprehend. In other words, understanding dissolves in being understanding. We no longer understand, we are the understanding. This switchover is a sudden, dramatic moment when we are ejected into the timeless.

To say that truth is one is a mental conjecture that calls for objectification. Because we cannot objectify truth, it can only be spoken of in terms of what it is not. As it is beyond subject and object, we call this way non-dual, advaita.

Understanding, then, calls for complete openness. When we look from the point of view of the male or female, we only see form the level of gender. When we look from the point of view of the personality, the “I-concept,” all is personal, in object-object relationship. But when we take a stand in globality, consciousness, awareness, then there is only consciousness. From the point of view of gender, or the “I-concept,” we occupy a mere fraction of being. But when we are in our wholeness, we see only the global. The moment we knowingly occupy our globality, or even have a glimpse of it, the chess board is completely changed. From this point of view, which is no longer a point of view, we see things related to one another, because everything now refers to awareness, to silence. All that is phenomenal, all that is objective, only has reality when it abides in, when it refers to, silence, to stillness. So the changing of the chess board is a result of having the forefeeling, or a sudden glimpse, of reality.

-Jean Klein

from Open to the Unknown. Third Millenium Publications

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The Ending of Inquiry as an Intellectual Movement – Vimala Thakar

You see for yourself that every movement of the mind of the mind, the ‘Me’, the ‘I’ is mechanistic – whether it moves in the direction of society, of politics, of economics or in the direction of sex – the movement is mechanistic. You understand that the mental movement now is irrelevant. The perception, the observation brings the ‘I’ consciousness to this point: that my movement corrupted by the content, is bound to be mechanistic, is bound to refer to concepts and is bound to create a new measurement to measure the divine. My movement can be only relevant on the conceptual level but it is irrelevant for further inquiry.

The inquiry as a movement of the ‘I’ has served its purpose. It has seen its own limitations and therefore it stops. The relaxation of the mental effort, the relaxation of the mental movement as a fact has to happen within. Because of the inner urge to learn and to live – which is a non-rational, non-calculated urge – because of that urge the ‘ I’ consciousness is now willing, is now inclined to stop moving.

Up til now, the inquiry was with the help of an effort, now the inquiry will enter the dimension of effortlessness. Silence is effortlessness. Silence is effortless alertness. So the ‘I’ consciousness says ‘I am not going to observe. My observation brought me to the fact of the mechanistic nature of my movement, so I stop.’ Does the stopping take place in your life? The integrity and the genuineness of inquiry requires this questioning of oneself. Have we ever allowed that movement to stop, to discontinue? Not when you are sitting in your room but when you are moving through relationships. Has one ever experimented with the present absolutely, defenselessly? “Defenselessly” means without the defence of the past. The past is a kind of defense, and its movement is like security.

Now the psyche is filled with Silence, not filled with thoughts, concepts, ideas, theories and conclusions. You know, all that is gone. Now the emptiness of consciousness is filled with Silence. One says it is filled with silence because silence is an energy. If you had heard the speaker some time ago you might have heard the words “energy gets stimulated in silence, the new energy of Intelligence gets stimulated in silence.” No! As it was pointed out earlier, the speaker is growing, is learning. Life is infinite and till the last breath the learning shall continue so there may be changes in expression. I say silence is energy.

The moment you allow your movement, the movement of the Ego to discontinue, not out of any tension, pressure, but out of understanding, then relaxation takes place. If that relaxation takes place, then the emptiness of consciousness is filled with Silence. That energy is uncorrupted, unmutilated, unfragmented, unindividuated. Now observation or perception takes place out of the emptiness of consciousness, out of that silence. The energy of silence perceives through the eyes. The energy of silence listens through the ears. That energy is not an indentity like ‘Me’, the ‘Ego’. If fills your whole being. There is an observation without the observer.

Observation without the observer is the state of wholeness of perception and wholeness of responses.

Inquiry moved from the theoretical to the practical, where it was still a movement of the ‘I’ consciousness. That movement has stopped – again a quantum jump. Now observation becomes a movement of the spontaneity. When the cool breeze that comes and soothes your body and relaxes you completely, is there someone who is blowing the breeze towards you? It’s a movement of the breeze, it’s natural. So observation as a dimension of your whole life becomes a movement of the spontaneity, of that wholeness.

Inquiry as a movement of the mind has stopped. You see if the state of observation, the dimension of observation is allowed to open up in your being then inquiry as an intellectual movement, as a mental movement, as a movement of investigation by the ‘I’ consciousness, exploration by the ‘I’ consciousness has ended.

-Vimala Thakar

From What Is Meditation? 1998 Vimal Prakashan Trust

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