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.

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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

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Related post: Mysteries of the Seven Bodies

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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.

No Time Left for Any Device – Osho

In the last few weeks you have been talking a lot about the world running fast towards a dead end, without showing any more hope that things will ever change. On the other hand, up to one month ago, you talked on the possibility that the presence of two hundred enlightened people, or even one, could save the world. Why this shift of emphasis? Did you give up on the other possibility? Dis something happen within the last few weeks that made your vision change?

Chidananda, it is true that I have been talking a lot about the world running fast towards a dead end. The reason is, factually it is running towards an end. But it was running towards its end before, too. Now I want it to be absolutely emphasized on your consciousness, so that you stop postponing your own transformation. Man’s mind is so stupid that if there is a little possibility to postpone, then he will postpone for tomorrow – unless he comes to a dead-end street where there is no way to go forward and he has to take an absolute about-turn.

But things in the world are not visible to you. You may go on sleeping and the world may die. It is urgent that you take it seriously that the world may not be there tomorrow. You don’t have time to waste for anything else other than your own awakening.

I still know if there are two hundred enlightened people in the world, the world can be saved; but I have never told you that just one enlightened man can save the world. It is a heavy load. One single enlightened man cannot carry it; two hundred is the minimum. But from where to bring those two hundred people? They have to be born amongst you – YOU have to become those two hundred people. And your growth is so slow, there is every fear that before you become enlightened the world will be gone.

You are not putting your total energy into meditation, into awareness. It is one of the things that you are doing, amongst many; and it is not even the first priority of your life. I want it to become your first priority. The only way is that I should emphasize, deeply into your consciousness, that the world is going to end soon.

And if you are not awakened before its end, you will be lost in a long journey, because evolution will start from the very beginning on some other planet. On this planet it took four billion years for man to arrive. His life began in the ocean as a fish. On another planet, if this planet is destroyed, life will continue, but it will have to begin from the very beginning – and after four billion years you may be again a human being. It is a great risk to take.

Nothing has changed in the world; everything is going exactly in the direction of death – a little faster of course – and the moment of total annihilation is coming very close. It all depends on what your priorities are. If being awakened has become your priority, and you are ready to sacrifice everything for it, then there is hope.[…]

I have been telling you that two hundred enlightened people can save the world. Existence is very generous; it cannot destroy two hundred awakened people, who have reached to the highest peak of consciousness – which has taken four billion years of evolution. But you have to become those two hundred people! To wake you up, I have been insisting that the end is very close. And this time it is not a parable.

Jesus used it as a device, that the end of the world is very close and the last judgment day is very close. His disciples asked him at the time of his departure – before the enemies got hold of him and when it was certain that he would be crucified the next day, their last question was, “When will we be seeing you again?” He said, “In this very life, because the end of the world is very close – but do what I have told you.”

And even Christians don’t know what he has told them. The last night before he was caught they were in the mountains and he told his disciples, “This may be the last night we are together, and I am going to do my prayer. While I am praying behind the bush you should remain awake. It is absolutely essential, to support my prayer, that you are awake. Don’t fall asleep.”

In the middle of his prayer he came back – and almost all were fast asleep. He woke them up and said, “Have you not heard me? I had told you, you have to remain awake. Can’t you remain awake just one night? – because I will not be here with you again. Even my death tomorrow cannot help you to remain awake?” They were very sorry. They said they would try, and he went again. This went on four, five times – he would come back and they would all be fast asleep.

According to me this was his last teaching: to remain awake. But Christianity has completely forgotten about it. And I have not seen a single commentary by Christians on the implications of why Jesus was so insistently saying, “Be awake!” He was trying his hardest because once he was gone, there was every possibility they would all fall asleep, just as the whole of humanity is asleep, and they would start doing in their dreams things that are not t be done. But things that are not to be done can be prevented only when you are aware, alert.

His last teaching was awareness, but the disciples failed him – not only those twelve intimate disciples failed him, for two thousand years all his disciples have failed him. The very word “awareness” has disappeared from the Christian idea of transforming human beings. Jesus was continually saying, “The end is very close.” That was a device because if you feel that there is enough time, why not sleep a little more? What is the hurry? But if there is no time left at all, perhaps the shock of it may wake you up.

What was only a device to Jesus, to me is not a device. It is a reality. The world is going to end.

I have been giving you hope, because I have to do two things: on the one hand I have to make it clear to you that the world is coming to its final suicide; and on the other hand, I have to give you the hope that still there is a possibility at least for you to become awakened.

Your awakening is of tremendous importance; it has never been so important before – neither with Jesus nor with Gautam Buddha – because there was enough time. Time has run out. We are at the far end of time.

To make you aware of the reality – so that you can make some effort to remain awake, to make some effort to be more conscious and not to get lost in trivia – is absolutely necessary. That’s why my insistence will go on growing, because every day the end is approaching closer.

Man is so asleep he is almost in a coma, and all his actions are arising out of this state of coma, otherwise, there is no necessity for the world to end. But we are carrying nuclear weapons within our souls. The end is going to come because of our own ignorance, our own deep sleep. […]

Such is the situation of humanity. At least YOU have to come out of it – and you need a constant hitting on your head to remind you that the times are no longer ordinary. And there have never been, in the whole history of man, such dangerous moments as those through which we are passing. It is no time for quarreling, arguing about theological matters; it is not intelligent to console yourself that some miracle will happen and the world war will be postponed. It is not only the world war – the attack is multidimensional.

The ecology of the earth is breaking down.

There are thousands of submarines moving around the earth in the ocean – and each submarine is carrying nuclear weapons so powerful that even the whole energy that was used in the Second World War is nothing compared to the energy of one submarine carrying nuclear missiles. The Soviet Union has its own submarines; America has its own submarines. Just by accident two submarines can collide, and the whole life on the planet will evaporate into smoke. And the politicians of the world are continually piling up more and more nuclear weapons.

The population of the world is growing so fast that just the growth of population will be enough to kill half of humanity out of hunger and thirst.[…]

These are the multi-dimensional ways that death is approaching the earth.

Because we have cut so many forests, a thick layer of carbon dioxide has gathered on top of our atmosphere, miles away from the earth, where the air ends. The layer is so thick that it has already increased the temperature more than it has ever been on the earth; and that rise of temperature is melting the ice of the north and south poles. If that ice goes on melting – and there is no way to prevent it – all the oceans of the world will rise four feet higher. And all your big cities are ports; they will be flooded with water, will become unlivable.

If this carbon dioxide becomes a little thicker, then the Himalayas and the Alps, which have eternal snow which has never melted, will start melting. The Himalayas alone have so much ice that if it melts completely, it will raise all the oceans of the world forty feet higher. All your cities will be drowned, and this is not a flood that is going to recede.

One of the most dangerous things happening is that carbon dioxide is going to accumulate more and more. The trees go on inhaling carbon dioxide. If you cut the trees you are cutting two things: the supply of oxygen for your life, and the place for carbon dioxide to be absorbed. It is a double-edged sword – and absolutely unnecessary.

Man has been trying to reach to the moon and to Mars, and before that, we were never aware that where the air ends, miles above earth… all around the earth there is a thick layer of a certain gas, ozone, O3, which is a very protective layer. Because of that ozone, life has been possible on earth. That ozone has only one function: it does not allow any sunrays which are destructive to life; it returns them. It allows only those rays which are life-giving.

Because of our rockets moving towards the moon and towards Mars, we have made holes, for the first time, in the layer of ozone. Now those holes are allowing in all the rays of the sun towards the earth –and death-rays are also included.

So when I say the end is not very far away, it is not like when Jesus says it – just a device. By the end of this century, you will see all these dimensions bringing death to you. It has to be emphasized: unless you become absolutely clear about death, you are not going to concentrate your whole energy on transforming your being.

People change with difficulty; they find it easier to remain as they are – just like stones,  like rocks. Change means a determined effort, a commitment to transform your energies, to take your being in an absolutely serious manner – it has not to be wasted in stupid things.[…]

Being alert means you have to stop being robots. Change your routines, move more consciously; let every act become an object of awareness. Then even these few years that are left are enough – more than enough. If you put your total energy into transformation, the destruction of the earth will not be your destruction. If you can die consciously, you have found the key to a higher life, to an eternal life, to a divine life.

-Osho

From The Hidden Splendor, Discourse #14

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.

The Cloud Which Showers Virtue – Osho

One who is able to maintain a constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination, enters the state known as ‘the cloud which showers virtue’.

One who is able to maintain a constant state of desirelessness even towards the most exalted states of enlightenment

Patanjali calls it paravairagya: the ultimate renunciation. You have renounced the world: you have renounced greed, you have renounced money, you have renounced power; you have renounced everything of the outside. You have even renounced your body, you have even renounced your mind, but the last renunciation is the kaivalya renunciation of kaivalya itself, of moksha itself, of nirvana itself. Now you renounce even the idea of liberation, because that too is a desire. And desire, whatsoever its object, is the same. You desire money, I desire moksha. Of course, my object is better than your object, but still my desire is the same as yours. Desire says, “I am not content as I am. More money is needed; then I will be contented. More liberation is needed; then I will be contented.” The quality of desire is the same; the problem of desire is the same. The problem is that the future is needed: “As I am, it is not enough; something more is needed. Whatsoever has happened to me is not enough. Something still has to happen to me; only then can I be happy.” This is the nature of desire: you need more money, somebody needs a bigger house, somebody thinks of more power, politics, somebody thinks of a better wife or a better husband, somebody thinks of more education, more knowledge, somebody thinks of more miraculous powers, but it makes no difference. Desire is desire, and desirelessness is needed.

Now the paradox: if you are absolutely desireless – and in absolute desirelessness, the desire of moksha is included – a moment comes when you don’t desire even moksha, you don’t desire even God. You simply don’t desire; you are, and there is no desire. This is the state of desirelessness. Moksha happens in this state. Moksha cannot be desired, by its very nature, because it comes only in desirelessness. Liberation cannot be desired. It cannot become a motive because it happens only when all motives have disappeared. You cannot make God an object of your desire because the desiring mind remains ungodly. The desiring mind remains unholy; the desiring mind remains worldly. When there is no desire, not even the desire for God, suddenly He has always been there. Your eyes open and you recognize Him.

Desires function as barriers. And the last desire, the most subtle desire, is the desire to be liberated. The last, subtle desire is the desire to be desireless. 

One who is able to maintain a constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination…

Of course, the ultimate in discrimination will be needed. You will have to be aware – so much so that this very, very deep desire of becoming free of all misery, of becoming free of all bondage, even this desire does not arise. Your awareness is so perfect that not even a small corner is left dark inside your being. You are full of light, illuminated with awareness. That’s why when Buddha is asked again and again, “What happens to a man who becomes enlightened?” he remains silent. He never answers. Again and again he is asked, “Why don’t you answer?” He says, “If I answer, you will create a desire for it, and that will become a barrier. Let me keep quiet. Let me remain silent so I don’t give you a new object for desire. If I say, ‘It is satchitananda: it is truth, it is consciousness, it is bliss,’ immediately a desire will arise in you. If I talk about that ecstatic state of being in God, immediately your greed takes it. Suddenly, a desire starts arising in you. Your mind starts saying, ‘Yes, you have to seek it, you have to find it. This has to be searched. Whatsoever the cost, but you have to become blissful.’” Buddha says, “I don’t say anything about it, because whatsoever I say, your mind will jump on it and make a desire out of it, and that will become the cause, and you will never be able to attain it.”

Buddha insisted that there is no moksha. He insisted that when a man becomes aware, he simply disappears. He disappears as when you blow out a lamp and the light disappears. The word “nirvana” simply means blowing a lamp out. Then you don’t ask where the flame has gone, what has happened to the flame; it simply disappears – annihilated. Buddha insisted that there is nothing left; when you have become enlightened everything disappears, like the flame of a lamp put out. Why? – Looks very negative – but he does not want to give you an object of desire. Then people started asking, “Then why should we try for such a state? Then it is better to be in the world. At least we are; miserable – but at least we are; in anguish – but we are. And your state of nothingness has no appeal for us.”

In India, Buddhism disappeared; in China, in Burma, in Ceylon, in Japan, it reappeared, but it never appeared in its purity again because Buddhists learned a lesson: that man lives through desire. If they insist that there is nothing beyond enlightenment and everything disappears, then people are not going to follow them. Then everything will remain as it is; only their religion will disappear. So they learned a trick, and in Japan, in China, in Ceylon, in Burma, they started talking of beautiful states after enlightenment. They betrayed Buddha. The purity was lost; then religion spread. Buddhism became one of the great religions of the world. They learned the politics of the human mind. They fulfilled your desire. They said, “Yes… Lands of tremendous beauty, Buddhalands, heavenly lands where eternal bliss reigns.” They started talking in positive terms. Again people’s greeds were inflamed, desire arose. People started following Buddhism, but Buddhism lost its beauty. Its beauty was in its insistence that it would not give you any object for desire.

Patanjali has written the best that it is possible to write about the ultimate truth, but no religion has arisen around him, no established church exists around him. Such a great teacher, such a great Master has remained really without a following. Not a single temple is devoted to him. What happened? His Yoga Sutras are read, commented upon, but nothing like Christianity, Buddhism, Jainism, Hinduism, Mohammedanism, exists with Patanjali. Why? – Because he will not give any hope to you. He will not give any help to your desire. 

One who is able to maintain a constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination, enters the state known as ‘the cloud which showers virtue’. 

Dharma megha samadhi: this word has to be understood. It is very complex. And so many commentaries have been written on Patanjali, but it seems they go on missing the point. Dharma megha samadhi means: a moment comes when every desire has disappeared. When even the self is no more desired, when death is not feared, virtue showers on you – as if a cloud gathers around your head, and a beautiful shower of virtue, a benediction, a great blessing…. But why does Patanjali call it ‘cloud’? – One has to go even beyond that; it is still a cloud. Before, your eyes were full of vice, now your eyes are full of virtue, but you are still blind. Before, nothing but misery was showering on you, just a hell was showering on you; now, you have entered heaven and everything is perfectly beautiful, there is nothing to complain about, but still it is a cloud. Maybe it is a white cloud, not a black cloud, but still it is a cloud – and one has to go beyond it also. That’s why he calls it ‘cloud’.

That is the last barrier, and of course it is very beautiful because it is of virtue. It is like golden chains studded with diamonds. They are not like ordinary chains; they look very ornamental. They are more like ornaments than chains. One would like to cling to them. Who would not like to have a tremendous happiness showering on oneself, a non-ending happiness? Who would not like to be in this ecstasy forever and ever? But this too is a cloud – white, beautiful, but still the real sky is hidden behind it.

There is a possibility from this exalted point to still fall back. If you become too attached to dharma megha samadhi, if you become too much attached, you start enjoying it too much and you don’t discriminate that “I am also not this,” there is a possibility that you will come back.

In Christianity, Judaism, Mohammedanism, only two states exist: hell and heaven. This is what Christians call heaven, what Patanjali calls dharma megha samadhi. In the West, no religion has risen beyond that. In India we have three terms: hell, heaven and moksha. Hell is absolute misery; heaven is absolute happiness; moksha is beyond both: neither hell nor heaven. In Western language, there exists not a single term equivalent to moksha. Christianity stops at heaven – dharma megha samadhi. Who bothers anymore to go beyond it? It is so beautiful. And you have lived in so much misery for so long; you would like to remain there forever and ever. But Patanjali says, “If you cling to it, you slip from the last rung of the ladder. You were just close to home. One step more, and then you would have achieved the point of no return – but you slipped. You were just reaching home and you missed the path. You were just at the door – a knock and the doors would have opened – but you thought that the porch was the palace and you started living there.” Sooner or later you will even lose the porch, because the porch exists for those who are going into the palace. It cannot be made an abode. If you make an abode of it, sooner or later you will be thrown out: you are not worthy. You are like a beggar who has started to live on somebody’s porch.

You have to enter the palace; then the porch will remain available. But if you stop at the porch even the porch will be taken away. And the porch is very beautiful, and we have never known anything like that, so certainly we misunderstand – we think the palace has come. We have lived always in anxiety, misery, tension, and even the porch, even to be close to the ultimate palace, to be so close  to the ultimate truth, is so silent, so peaceful, so blissful, such a great benediction, that you cannot imagine that better than that is possible. You would like to settle here.

Patanjali says, “Remain aware.” That’s why he calls it a cloud. It can blind you; you can be lost in it. If you can transcend this cloud – Tatah klesa-karma-nivrttih – Then follows freedom from afflictions and karmas.

If you can transcend dharma megha samadhi, if you can transcend this heavenly state, this paradise, then only… then follows freedom from afflictions and karmas. Otherwise, you will fall back into the world. Have you seen small children play a game called ludo, ladders and snakes? From the ladders they go on rising, and from the snakes they go on coming back. From point ninety-nine, if they reach a hundred they have won the game, they are victorious. But from point ninety-nine there is a snake. If you reach ninety-nine, you are suddenly back, back into the world.

Dharma megha samadhi is the ninety-ninth point, but the snake is there. Before the snake takes hold of you, you have to jump to the hundredth point. Only then, there is abode. You have come back home; a full circle.

-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 the last sutra discourse from the Yoga series into three posts. This is the second of three. The first one is The Virtuous Circle 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.

Wake Up Into No-mind

Obituary for Swami Yoga Chinmaya, Nov 8, 1942-August 15 2019.

6th body enlightened; 9th level bodhisattva

“Relax into your being
Stop doing so much
Live in nonduality”

These words are his last words to me in April 2019. He was Osho to me since I met him in January 1986 in Kathmandu. He said, “I can offer you intimacy, Bodhicitta.” Carolyn and I tore up our tickets back to America, moved to the Pokhara commune, and have lived with Chinmaya-ji for most of the last 34 years. 10 years ago I asked him, “Swamiji, when you answer me, how much is you and how much is Osho?” He answered, “There is no one here, it is all Osho.”

Swamiji was a different mirror to each person. These are Bodhicitta’s recollections. When Pune One disbanded, he asked Osho “Where should I go?” Osho, “Go home.” Chinmaya, “Where is my home?” He traveled around India and Nepal collecting the small group who became loyal to him and have remained with him for 40 years, to this day. They bought some land in Pokhara, Nepal and started a small commune there, Osho Teerth. Osho called him and his fellow travelers back to Pune in 1987, saying that He did not have long to live and they should be in His presence. After Osho left His body, Chinmaya proposed starting the Osho Neo- yoga Institute in Pune. His plan was a program to move people from the fourth body to the fifth body. His conditions were that he should choose who was acceptable to the program, and that half the people should be on scholarship because most of the Indians could not afford Resort prices. The inner circle rejected his request. He told me, “They do not understand me here.”

A couple of weeks later he and Swami Krisna Saraswati, his personal secretary of forty years, asked me and Carolyn to move to the Himalayas with them. It was an instant YES. A new community was started in Bageswar, Uttaranchal. Between 20 and 30 of us lived there full-time. Hundreds of devotees from all over India, Europe, America, and Japan would circulate through. Chinmaya kept an increasingly private profile. He forbade any photos to be taken of him in the last 20 years. He asked that no mention be made of him or us in Osho publications. He never tape recorded any of his talks nor published any of his remarks.

I remember around the year 2000 when a visitor asked him how Osho’s work in the world was going, he said “Osho’s work is going fantastically. 90% of it does not have an Osho label on it!” The visitor reproached him for not leading camps and being a public figure the way several other prominent sannyasins were. He said “what we are doing in Bageswar is supporting the meditation 90 million people around the planet. You cannot understand what is happening.” He said that the forces that destroyed the commune and Osho were still active in the world, and that the esoteric work would continue to be conducted telepathically amongst those who are able to access it. It is unhackable.

About 2002, on a rooftop in Munsyari, he said to Carolyn and myself, “Osho is as available today as both a continuous energy and a moment to moment guiding intelligence as he was when he was in the body. It is our receptivity that determines how much we receive.”

His main methods:
living with us;
sitting with us at lunch and dinner and for an hour or more after each meal.

We would sit in silence in a circle. Occasionally someone would ask a question.

We would either listen to or watch Osho discourses every other night.
Individual meetings, sometimes several hours long, when we requested and he thought us ready.

He also loved to travel around the Himalayas and would pack us in the van for short trips to view sunsets and sunrises, local beauty spots and places where enlightened teachers had lived. There were 2 to 4 week long trips through to Tibet, Himachal Pradesh, Sikkim, Assam and Kashmir. He had no tolerance for spiritual ego trips and would find ways, devices that would allow people on the trip to leave of their own volition. He took no sides in the political squabbles amongst Osho people. He would often show us videos and discuss other enlightened Masters. Anandamurti was his favorite. He also commented on and shared with us about Krishnamurthi, Meher Baba, Adyashanti, Eckhart Tolle, Tony Parsons, Gurdjieff and Neem Karoli Baba to name a few.

In around 2015 he moved to Delhi, and then to Goa because of his declining health. Hundreds of sannyasins from around the globe continued to visit him though he became increasingly physically inaccessible. In 2016 he picked me up at the airport, and on the way home to the house he said to me “I am just a happening and you are just a happening Bodhicitta. There is nobody here.” He said to me in a meeting that the costume and the mala and the club of sannyasins were no longer necessary for Osho to spread in the world. He made it clear that the transmission, the attunement and synchronization of energy with other people was the essential transmission. That the words, thoughts and understandings came later and did not necessarily require a Pledge of Allegiance to Osho.

The next year I asked him if I was enlightened, he replied “Perhaps, perhaps not.” This is my koan.

This spring I was preoccupied with the world situation, both domestically and internationally. I sent word to him about my concern.
His response.

“Wake up into no-mind
Hence all thoughts and concepts disappear
They are the source of the problem”

-Anand Bodhicitta aka Andrew Ferber

You can read more about Yoga Chinmaya here.

The Deepest Freedom – Dipa Ma

The Deepest Freedom

“Gradually I became acquainted with suffering,

the cause of suffering,

the arising of suffering,

and the end of suffering.”

DIPA MA BELIEVED, unconditionally, that enlightenment—total liberation of the mind and heart—is the purpose of human life and the primary reason for meditation practice. She never tired of reminding her students: “You must practice to know at least one stage of enlightenment. Otherwise you have not made use of your human life.”

In the Theravada tradition, little is written about the actual experience of enlightenment. The reticence of many teachers on this subject is largely to avoid setting up an attitude of striving. This chapter brings enlightenment experiences out into the open, with the aim of showing that there is nothing secret or supernatural about them. Although it might be inferred from these stories that enlightenment can happen rather easily, there are also stories of awakening taking many years or even decades.

While there is no “right way” on this path, and consequently nothing to judge, compare, or anticipate, Joseph Goldstein offers this important caveat: “The experience of enlightenment is about letting go of ‘self.’ Over the years, I’ve seen people who have experienced enlightenment use it to create more self. They attach to the experience and identify with it. This is missing the point, and it can create a lot of suffering.”

Kamikaze yogi

My first two three-month retreats were blasting through, “bliss bomb”–type retreats, where I described myself as a kamikaze yogi. But my third three-month retreat was weeping from the first day until the end. At times, I would have such incredible internal aching and tearing apart that I thought I couldn’t sit more than five minutes. At first, when I reported this to Dipa Ma, she suggested I just “note it.”

But finally there was a certain point where I really thought I was going to explode if I sat any longer. Dipa Ma sat down next to me, took my hand, held it and caressed it with love and gentleness, like caressing a baby. While she was doing this, she assured me, “If you make it through this, you will earn great merit.”

Doing this, she gave me an absolute transmission of her confidence and love. My doubt disappeared; I totally believed her words. I went back to the hall and sat on my cushion, and . . . something just opened up. I don’t know how much I should describe of it. I started to have experiences like you see in the classical texts on enlightenment. She was guiding me with special resolutions during this time.

I am grateful that she kept me practicing. Even though for two and a half months I was racked with restlessness and achiness and wanted to “roll up the mat” and go home, she kept me going.

-Anonymous

Did you get enlightened?

Dipa Ma came to teach a class at my school for three weeks. At the end of the class, we were to do a weekend intensive retreat with her. The day before the intensive she said to me, “You are going to have a ‘realization experience’.” I wondered, “What is this supposed to mean?”

That night, I meditated for a while, and then I got up because I was getting very sleepy. I went back to my room, and something shifted. I realized I needed to go back and meditate some more, so I went back to meditate, and I got extremely concentrated.

There was simply the watching of my breath. I was noting every microcosm of the rising and falling, every little bit, and I had the ability to watch the intentions of thoughts coming. It was like a bubble that would break, then the thought would be there, then it would pass, and there would be stillness, then another intention of the thought would arise, then break like a bubble on the surface of water and so on. It was not me doing this, because I absolutely had no capacity for that level of concentration. I think it was simply by Dipa Ma’s grace. There was incredible stillness, and a huge amount of space in between thoughts where nothing was going on.

Then there was a huge shift in awareness, as if I went “out” somewhere where attention reversed. There was no body anymore, just the arising and passing away of things. It completely blew me away.

The next day Dipa Ma asked me, “Well, did you get enlightened?” Later, because I was so new at meditation—I didn’t have a background or context for this experience—a lot of fear came up. First there was this incredible insight, then fear arose when I saw that everything was being annihilated moment after moment. My mind became so confused; I didn’t have the ability to watch the confusion, and it was a long time before the experience matured in me. It was three years before I had the desire to meditate again.

-Anonymous

Enlightenment was rather matter-of-fact to Dipa Ma’s Indian students. Jack Engler recalls that they practiced within the context of their families and daily life. “When Dipa Ma recognized a certain kind of ripeness in them, she would say, ‘Arrange your affairs, see if you can get two weeks off from the family, and come and stay in this room next to me and just devote yourself for ten or fourteen days to this practice.’ That’s when enlightenment happened to them. That is all the intensive practice they did, and even then, some of them had to return home during that time to take care of family matters.”

Just two or three days

I took my mother [Dipa Ma’s sister Hema] every evening to the monastery, and once I met a Burmese lady there who told me about her practice at home with her small children. She worked in the day, and she did meditation at night when her children were asleep. Within two months, she said, she finished the first stage [of enlightenment].

So I took that example while I was teaching full time and studying in my master’s program. I got up at 4 AM and meditated until 5:30 AM. I went to school until 3:30 PM, then I took my mother to the monastery. After that I would do my homework until 9 PM. Then I would do walking meditation for an hour with my dog. Then I would sit for another hour until 11 PM. At 11, I went to sleep.

All the time, on the bus to school, during my classes, everywhere, I practiced noting [mentally noting each sensory experience]. After about two or three weeks, Munindra told me to take my vacation and come and meditate. I told him it was impossible to take time off school, and he said, “Well, just two or three days will do.” So I went for Thursday through Sunday. Since there was so little time, I decided to stay up all night Thursday, and I kept meditating into Friday.

On Friday night at about 1 AM, I thought something “went wrong.” In the morning, I told my mother and Dipa Ma that something strange had happened. They started laughing and laughing. They told me it was the first stage, and they were very glad for me.

-Daw Than Myint

Okay, a tiger is coming

On the very first day I met her, Nani [Dipa Ma] gave me meditation instructions and told me, “You can practice at home.” I went home that afternoon and immediately started practicing for twenty days. During the twenty days of meditation, I felt I had a high fever, I felt like a hot iron was penetrating my body. Then I saw snakes everywhere, and tigers were jumping at me. I reported this to Nani, and she told me, “Don’t worry. Don’t take any medicine. You have a fever, but it is not a disease: it will spontaneously leave. Just be mindful of it. Just feel it and note it. When snakes or tigers come, don’t worry. Just notice, ‘Okay, a tiger is coming.’ That is all.”

Then I began having vivid pictures of dead bodies. I saw many, many dead bodies in an arid place, and I had to walk on the dead bodies. I was terrified. Nani said, “Don’t fear. Just make a mental note of ‘seeing.’ These visions are from our many births. What we have done in previous births often comes to mind in meditation.” From her instruction, I noted, “seeing a dead body,” and “walking on dead bodies.” I also kept noting, “I’m seeing in my mind.”

Soon there was just awareness, everything stopped, my mind became clear and peaceful, and I came to awaken. All my pains were eradicated. I came to understand what was my body, what was my mind, and what was the way of meditation. There was no turning back. After twenty days, I left my seat and went out into the world.

-Jyotishmoyee Barua

This most precious thing

When I was doing my research in Calcutta, Dipa Ma brought her neighbor to me, a sixty-five-year-old woman whose name was Madhuri Lata. She had raised her family, her children were gone, and, unlike most Indian families, she was alone with her husband, with no extended family living in the same household. Her husband had said to her, “You have nothing to do now. This ‘aunt’ of yours, Dipa Ma, teaches this meditation practice. Why don’t you talk with her? It’ll give you something to do.”

Madhuri, who had mild developmental delays, went to Dipa Ma, and Dipa Ma gave her the basic instructions [to place her attention on the rise and fall of the abdomen with each inhalation and exhalation and] to note to herself “rising, falling, rising, falling.” Madhuri said, “Okay,” and started to go home, down four flights of stairs and across the alley to her apartment. She didn’t get halfway down the stairs before she forgot the instructions. So, back she came. “What was I supposed to do?” she asked. “Rising, falling, rising, falling,” said Dipa Ma. “Oh, yes, that’s right.”

Four times, Madhuri forgot the instructions and had to come back. Dipa Ma was very patient with her. It took Madhuri almost a year to understand the basic instructions, but once she got them, she was like a tiger. Before she began to practice, Madhuri was bent over at a ninety-degree angle with arthritis, rheumatism, and intestinal problems. When I met her, after her enlightenment experience, she walked with a straight back. No more intestinal problems. She was the simplest, sweetest, gentlest woman. After she told me her enlightenment story, she said, “All this time, I’ve wanted to tell someone about this wonderful thing that happened to me, and I’ve never been able to share this before, this most precious thing in my life.”

-Jack Engler

All emotion is from thinking

Despite severe emotional difficulties, a Vietnamese monk, Venerable Khippa-Panno, was able to attain insight with Dipa Ma’s encouragement. In 1969, he had gone on a retreat during which, for five days, he was unable to stop laughing and crying. His teacher, deciding Khippa-Panno had gone mad, told him to stop the retreat and return home. When Dipa Ma heard this, she invited Khippa-Panno to practice with her.

For a whole month, I practiced at her house. She advised me, “You will overcome this difficulty. If everything is noted, all your emotional difficulties will disappear. When you feel happy, don’t get involved with the happiness. And when you feel sad, don’t get involved with it. Whatever comes, don’t worry. Just be aware of it.” On a later retreat, when I felt the craziness come, I remembered her words. I had so much difficulty with the emotions that I wanted to leave the retreat, but I remembered her faith in me, and her saying, “Your practice is good. Just note everything, and you will overcome the difficulty.” With this knowledge of her confidence in me, my concentration got deeper. Soon I came to see that all emotion was from thinking, nothing more. I found that once I knew how to observe the thoughts that led to the emotions, I could overcome them. And then I came to see that all thoughts were from the past or the future, so I started to live only in the present, and I developed more and more mindfulness. . . . I had no thoughts for a period of time, just mindfulness, and then all my emotional difficulties passed away. Just like that! And then I had an experience. I wasn’t sure what it was. It was only a moment, and there wasn’t anyone to confirm it at the time. My emotional problems have never returned. Later, in 1984, when I saw Dipa Ma in America, she took me aside and asked about my meditation. When I told her, she told me that I had completed the first stage [of enlightenment]. She told me like a mother would tell a child. -Venerable Khippa-Panno

From Dipa Ma, Chapter Six, Schmidt, Amy. Windhorse Publications Ltd. Kindle Edition.

 

The Magic of Sharing – Osho

The other day, Sarito asked about writing beautiful words about you that she felt she had no right to say, and you encouraged us to express ourselves in the world. Beloved Master, I am not a speaker or writer of beautiful words, still, many times I have experienced sharing myself with people in the world, sharing you, sharing your vision. For that moment of sharing, I become what I am expressing. For that moment I radiate your light flowing through me, as if each time I myself am experiencing you newly and fresh. Beloved Osho, can you please talk about the magic of sharing?

Prem Komal, there is only one magic in the world, and that is the magic of sharing. All else in the name of magic is simply trickery; but sharing belongs to the ultimate truth. Sharing is possible only if you have experienced – in absolute depth – love, blissfulness, ecstasy, and these are not just words to you but your very heartbeat, your very breathing. Then the magic happens. There is no magician, just the magic. You don’t do it, it simply overwhelms you. If there is somebody to receive, open and vulnerable, thirsty and longing, then something invisible starts flowing between the two.

You cannot see it, but you can feel that a connection has happened which is beyond the reach of the mind. Neither can anybody else see it, but if people of understanding are around you, they can see the effects of it. The person who becomes overwhelmed is immediately no longer a person but only a presence, no longer a flower but only a fragrance, no longer a dancer but only a dance.

You cannot catch hold of him, but you can enjoy to the fullest. And the person who has become connected starts melting and merging. There are no longer two persons; there are two bodies and one soul.

In fact, without our knowing there is only one soul of the whole universe. The trees and the birds and the animals, and all that is living, has a universal soul. We are simply parts of it, and our ignorance consists of our thinking of ourselves as separate. That’s what is called the ego.

The idea of separation is ego. The moment that false idea disappears, your whole life becomes a continuous experience of mysteries, miracles, and magic. And without your knowing, those who are thirsty start coming towards you, those who are searching suddenly start feeling a magnetic pull, a charisma, irresistibly. They may not even like to come, but they have to come; it is beyond their capacity to prevent themselves. Once they have felt something of the beyond, then they have no power to go against the flow; then they have to be just part of the flow and allow it to take them wherever it is going.

In a gathering like this, that magic happens every day. You may not give it the name “magic” … because that word has become very contaminated by wrong usage; otherwise it is one of the most beautiful words. There are thousands of eyes here, but suddenly one seeing; thousands of hearts, but suddenly one beating … one harmony, and a silence as if there is nobody. This is the only magic there is.

Prem Komal, you don’t have to learn it; it is not an art. It is not within your capacity to learn it. What is within your capacity is to allow existence to flow through you. You should not stand in the way, that is the only art; you should not block the radiation. You should simply stand aside and let the universal consciousness flow through you, and reach as far as there are people who can receive it.

When we are meeting here – and not just meeting in the ordinary sense but actually meeting, heart to heart, being to being – this overwhelming experience goes around the earth, to all the sannyasins wherever they may be. They may not understand what is happening, why suddenly they have become silent, why suddenly they have started singing or playing on the flute, why suddenly a deep urge has arisen in them to dance. They may not be aware of what is happening. So this gathering is not only the gathering of those few who are actually present here, it is a gathering of all those who have loved me and who have received my love. Wherever they may be, dead or alive, they are part of this gathering, and they will rejoice and sing and dance, and feel grateful to existence.

A great Zen master was getting on in years. Finally, one day a few of his disciples gathered around him, and with long faces asked, “Master, your death is approaching – you have told us that. Now we must ask where would you like us to bury you?”

The old man looked up, and with a twinkle in his eye said, “Surprise me!”

These are the real people, the real magicians. Even death cannot make them sad. They can make fun even of death. What a beautiful man this old Zen master must have been, who could say,

“Surprise me. Let me see what you do when I die. I am not leaving any instructions, I will wait and see. Do something that has never been done. Surprise me – just don’t be repetitive.”

I don’t know what happened later on, because I cannot think myself how to surprise. Whatever you do must have been done thousands of times. The old man has left his disciples in a state of koan – that was his whole life’s teaching.

These people are so strange that even when they are dying they cannot forget their teaching. That was his teaching: giving koans to the disciples. Koans are puzzles which cannot be solved, whatever you do; it doesn’t matter. It is not a question of intelligence, it simply is not possible to solve them.

The moment you realize it, that all your efforts have failed and now you cannot see anything else that is possible, a great silence descends on you. In that silence you are no more. The puzzle remains, but you are solved.

And that’s the whole purpose of a koan. The puzzle will always remain – that’s why the same koan goes on being used for thousands of years, because no koan can ever be solved. But it solves the person. All his problems and doubts and questions and everything disappear. In that utter failure of his mind to solve a small puzzle, the mind stops. It has tried every way; there is no way out. And the moment the mind fails, you encounter yourself … beyond mind, beyond words.

That old man has again given them a koan. He will be gone and they will be sitting there trying to solve the puzzle. How to surprise the old man? Whatever you can think of must have been done before. Millions of people have died and thousands of masters have died. Everything must have been tried; surprise is almost impossible. That was the meaning of the twinkle in his eye – he knows that he is putting you in trouble.

Perhaps you will not be able to surprise him, but in the very effort to find a way out, you may find a way in, you may come to know yourself. His death may become a resurrection for you. In his death you may come to know the eternal, the immortal.

This is the only magic I know of: to have a taste of the eternal and to allow people to share the taste. Those who are ready and ripe, those who are mature and of age, they will immediately start growing. And those who are not yet ripe will have to wait a little.

There is no harm in waiting a little, because time is without any beginning and without any end. It does not matter whether you become enlightened on Monday … because there are only seven days – you can choose any day. These seven days have been chosen because of the seven colors of the rainbow. These are the seven colors of the rays of the sun. These seven days are named after light and color.

Enlightenment is the most psychedelic experience. There is nothing more colorful than enlightenment. There is nothing else that is more of light and more full of delight.

-Osho

From The New Dawn, Chapter 25

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.

Nothing to Brag About – Osho

What is it that happens when one becomes awakened?

Nothing special, no big deal; nothing really happens. All happening stops, the world stops. The smoke from the eyes disappears; you start looking at things as they are.

Don’t make much fuss about it. Sooner or later many of you are going to become enlightened. Don’t make much fuss about it. When you become enlightened, just keep quiet. Don’t say anything to anybody – it is nothing to brag about.

When the nearsighted Nancy first met Kazantzakis, she thought he looked like a Greek god. But now that she has been fitted with contact lenses she thinks he looks like a goddamned Greek.

That’s what happens: you start seeing things as they are. Greek gods become goddamned Greeks.

-Osho

From The White Lotus, Chapter Four

Copyright© OSHO International Foundation

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

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

The Enlightenment of Major Chadwick

Bearded Chadwick standing behind his ‘Guru’

Once, I asked Chadwick, “Are you realized?” I have put this question to all of the old devotees like Muruganar, Cohen, Osborne, Sadhu Natanananda, Devaraja Mudaliar and others. None of them either said yes or no – all smiled. When I asked him whether he was realized, he did not say yes or no. Instead, he told me, “I will tell you what happened. After many years of my stay with Bhagavan – four or five years, I committed the mistake of trying to evaluate how much I have progressed spiritually. This is a thing any seeker should not do. I felt that I have not progressed. Many who saw me in Ramanasramam, looked at me like I was a sage or a saint saying, “Oh! He is so fortunate. He is so close to Bhagavan. He meditates so much. He is already in that state.” This created a contradiction in me as I personally felt that I was not progressing spiritually. However, having left the material life I could not go back to a worldly life either. I felt caught between the devil and the deep sea. I was sorrow stricken. I ran to Bhagavan’s hall. He was alone. I told him, “Bhagavan, this is my plight. I am neither here nor there and this causes much sorrow in me.” Bhagavan looked at me compassionately and said, “Chadwick, who says all this?” Immediately, there was a current like shock in my body and I literally ran to my room, shut the doors and went into a neutral state. I was not bothered whether I was spiritually maturing or whether I would be able to stay in the world. I was in a neutral state of silence. A few days passed like that wherein I was neither happy nor worried.” The only luxury that Chadwick allowed himself was taking his bath in a bath tub which he had in the verandah of his cottage. One day, shortly after the above incident, something happened unexpectedly. As Chadwick told me later, “I was taking my bath and very honestly Ganesan, I was not in a spiritual state or in a prayerful mood when it suddenly dawned – the ‘I AM’!” He experienced it – not just as words. He was so ecstatic that he did not even dry himself. He just wrapped a towel around his waist and ran to the Old Hall from where a few days back he had run away. Fortunately, this time too, Bhagavan was alone. In this spiritual ecstasy of experiencing the ‘I AM’, where there was no Chadwick, just the ‘I AM’, he asked Bhagavan, “Bhagavan, is THIS it?” Chadwick recounted, “Bhagavan gave me the most glorious smile, and then confirmed, “Yes, Chadwick, THIS is THAT!” I then asked him, “Bhagavan, is it so simple?” Bhagavan replied, “Yes it is that simple.” Since then, I’ve never had any doubt.”

-Sri Ganesan

From Ramana Periya Puranam