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

Meditation is the Primary Preparation – Osho

You have said that inner revolution is a sudden explosion. And then suggest we practice meditation. Isn’t this contradictory?

No, there is no contradiction between these two statements. If I say that when water evaporates it is an explosion, and that it evaporates at one hundred degrees – and also I say to someone that he should heat up the water so that it can evaporate … He can say, “You were saying that water evaporates suddenly, so why do we need to warm it up slowly, slowly? Isn’t there a contradiction between these two?” And I will say to him that there is no contradiction.

When we heat water, water warmed to one degree or ninety-nine degrees does not become vapor. Water warmed to one degree is still water and water heated to ninety-nine degrees is still water. At one hundred degrees, the water suddenly turns into steam. But while heating it up to one hundred degrees, the temperature increases gradually. That level of heat does not happen suddenly.

So when I say that water turns into vapor suddenly, I am saying that it is not that water first turns a little into vapor, and then a little more, and then a little more. The water turns into steam at one hundred degrees with a sudden explosion. The vapor replaces the water. But when I say you should heat it up, it means that the hundred-degree temperature comes slowly, slowly. I say that inner revolution is an explosion, but before the revolution, the warming up of the consciousness takes place slowly, slowly. It does not happen suddenly. Otherwise there would be no need to practice meditation. Hence, I said that when the explosion happens it happens.

But your consciousness is not at that point where the explosion can take place; the explosion has a boiling point and after reaching that point, the explosion happens. But you are not there. If you are at that point, the explosion can happen this very moment. The explosion does not take time, but it takes time to reach the point of explosion.

We plant a seed; it suddenly bursts into a sprout. But before sprouting, it remains underground: it disintegrates, it breaks, it cracks – and then it sprouts. Sprouting happens like an eruption.

A baby is born out of the mother’s womb. The birth is an explosion. It is not that the child is born a little now and then he will be born a little more a while later. Birth is not a gradual happening. The birth takes place in a moment. But before the birth, the baby is gradually growing for nine months. He is getting ready to be born, he is preparing. Then the birth will happen instantaneously. But the preparation will take nine months continuously. When birth happens, there will have been a preparation of nine months behind it. If that preparation is not there, birth cannot happen instantly. There is a gradual growth to reach the point of birth, but birth is an explosion.

Revolution is an explosion and meditation is a gradual growth. And meditation is the primary preparation for that life revolution. I am talking about that preparation; the day the preparation is complete, that very day the explosion will take place. When it happens, you will not say, “I am a little enlightened, I will be more enlightened in a while.” It will not happen like that.

The day enlightenment happens, it happens as a sudden explosion and all the doors will be broken down. But until it happens, the primary preparation for it will continue step by step.

There is no contradiction between these two.

-Osho

From Falling in Love with Darkness, Chapter Nine

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 and OshoStore-Sedona.

The Circle is Complete – Osho

There are three ordinary states of consciousness. One is waking, jagrut, the second is swabha, dreaming, and the third is sushupti, dreamless deep sleep.

Man ordinarily lives in these three states, sometimes waking, sometimes dreaming, sometimes fast asleep; this is the wheel man moves in. And because of these three states of mind many things have arisen into human consciousness and in human culture, civilization.

The first kind of consciousness, waking, creates its own culture, its own civilization; the West represents it. The second kind of culture is created by the second kind of consciousness, dreaming; the East represents it. That’s why you find it very difficult to communicate; the Western mind finds it almost impossible to communicate with the Eastern mind. It is not only a question of language – language you may understand – the question is of the orientation.

The waking consciousness is objective: it thinks of the object, of the reality there outside; it is a kind of concentration. The Western mind has evolved powers of concentration hence the birth of science; out of the powers of concentration, science is born. The East could not give birth to science, and the reason is that the East has not paid much attention to the first kind of consciousness.

The East thinks in terms of dreams. The East thinks in terms of the inner. The East thinks in terms of the subjective. The East thinks with closed eyes; the West thinks with open eyes. The West concentrates; the Eastern mind meditates, that’s why in the East you will find visionaries, poets – people who have experienced great revelations inside. But they cannot prove it; the experiences remain individual, private. The Western emphasis is on the objective, the public: when you are wakeful, whatsoever you see others can also see. You are seeing me here, everybody can see me – one who has eyes can see – there is no need for any proof. The sun rises, and you know: the proof exists in the very experience. And everybody is experiencing it – there can be a collective consensus about it. But when I say I have seen the sun rise in the evening it is no more a collective experience; it is no more objective, it becomes subjective.

In the East you will find people who have experienced kundalini rising in them, great light exploding as if thousands and thousands of suns have suddenly risen on the horizon; you will find people who have seen lotuses blooming inside – and to the Western mind it looks all nonsense. The Western mind has developed technology, science – objectivity. It lives in the first, the waking, state; the visionary is rejected. In the West the visionary is a marginal phenomenon, he exists on the outskirts of civilization. He is at most tolerated; he is harmless, he can be tolerated. But he has no roots in the culture at large, he is not the main current. In the East the scientist lives in the same way – on the margin; he is not the main current. He can be tolerated, he can be used, but the respect goes to the visionary, to the dreamer, to the poet who dreams great dreams.

These are the two ordinary states; the third state happens to both, but you cannot catch hold of it, the mind dissolves. In sushupti, in dreamless sleep, you disappear as an ego, and you disappear so utterly that you cannot even remember in the morning what happened. You can remember your dreams, you cannot remember your dreamless sleep, at most it can be remembered as gaps. You can say ‘I slept so deeply that there were not even dreams.’ But that is guess-work; there is no direct experience of sushupti.

No culture has evolved out of sushupti because there is no possibility to catch hold of it directly. But that is the deepest ordinary state of mind. It is out of sushupti, dreamless sleep, that you get rejuvenated every day. You go to the source, you move to the source, you are again in contact with the primal consciousness, you are again in contact with your ground. You are no more human, you are no more Hindu, no more Christian, you are no more a man or a woman, black or white, you are no more Eastern, Western; all disappears – all distinctions. You are, but there is no identity, that’s why out of dreamless sleep great peace is felt.

If you move into deeper meditation, you will come to the third state where one can become aware of dreamless sleep too. And many have stopped there; because it is so blissful, many religions have stopped there, they don’t go beyond it.

There is a fourth state also, and unless you reach to the fourth, go on remembering that the third is very alluring, the third is very beautiful, very blissful, but still you have not arrived home. The fourth is the home; the Eastern mystics have called it turiya, turiya means the fourth.

Waking is objective, outer; it is a kind of concentration. Dreaming is between the outer and the inner, a link between waking and deep sleep, and deep sleep is the inner. Then what is the fourth, the turiya? It is both and neither. It is both inner and outer, and because it is both, that’s why it is neither. It transcends both, it is non-dual, it is total. Now nothing is outer, nothing is inner. Objects disappear and, simultaneously, the subject too; there is no experience and no experiencer. This fourth state is called samadhi, satori. And the beauty of the fourth is that you can live in the world and yet be not of it.

Zen believes in the fourth. Those who believe in the third have to leave the world, they have to go to the Himalayan caves. Only there is it possible that they can fall into continuous deep dreamless sleep. It is falling into a beautiful coma. Its spiritual worth is nothing, although there is no misery, no anxiety, because the mind is put aside. But it is a state of coma, it is escapist. And the man has not known yet what the truth is. He has chosen one thing: escaping.

The Western mind moves deeper and deeper into the world, into activity, and the Eastern mind moves out of activity, more and more out of the world.

Now, here both kinds of people have gathered. When the Western mind comes to me he always asks how to relate with people – that is his basic question – how to be more loving, caring, how to grow deeper into relationship. No Indian, no Easterner, ever asks this – that is not his question at all, his question is how to get out of relationship, how to forget all this misery – birth and death, and reincarnation, and the whole wheel – how to stop it, how to jump out of it. You can watch it, it is very apparent. The Western mind is clear-cut, logical, rational, mathematical, alert. The Eastern mind is dreaming and, according to Western standards, lousy, sloppy, messy, because in a dream you cannot be very clear-cut, otherwise the dream will disappear. To the Eastern mind the Western mind is worldly, calculating, cunning, clever.

The third kind has happened both in the East and the West very rarely. In the West monasteries have existed, and people have renounced the world and moved – in the East too. One who becomes interested in dreamless sleep — and it is greatly satisfying – no doubt about it, there is great pleasure in it, it is very tranquil, undisturbed, but it is a kind of death, not life. And there is fear that it can be disturbed – any small thing can disturb it – a small thought can move, and all is lost. A small dream is enough to destroy it.

Zen people have worked for the fourth. The fourth means: live in the world like a lotus leaf in water, be awake and yet remain centred. So all that is needed to be done, be in the cyclone and yet remain in the centre of it, unaffected by it. Naturally, the Zen man creates the most alive, living, streaming, pulsating life. The Zen man creates action in inaction, or inaction through action. Polarities meet and merge, and wherever polarities meet and merge there is God.

The fourth is the primal state, the very basic and fundamental state out of which these three have arisen. These three are branches, the fourth is the root.

The sutras of today you will be able to understand only if you understand this approach, the approach through the fourth, through totality. One has not to escape, one has to go into the deepest world but is not to be lost there. One has to remain conscious, one has to remain alert, and one has to go deep into the world. The meeting of the extremes will bring you the richest crop of life.

It happened…

Vivekananda once told his Master, Ramakrishna, that his highest spiritual aspiration was to remain immersed for days on end in nirvikalpa samadhi, the disappearance of all forms into absolute Godhead. He sincerely longed for what he then considered to be the ultimate spiritual experience. But Ramakrishna, who had once spent six months in unbroken nirvikalpa, his body kept alive only by force feeding, relied ‘You are a fool. There is a realization higher than nirvikalpa samadhi.’ Vivekananda was at that time dedicated to the third dimension of contemplation, and Ramakrishna was attempting to turn him toward the fourth dimension, or turiya.

Nirvikalpa samadhi is a state of deep sleep. All has disappeared; it is absent, it is negative. The cup is empty, utterly empty; ready to be filled, but not yet filled. The empty cup is not the goal – cannot be the goal; emptying is only the method so that one day the cup can be filled with the presence of God. But God exists as the world – there is no other God. God has appeared as the world; God is not somewhere else. The world is God manifest. One has to empty oneself to prepare, but one has to remain in close contact with the world otherwise one becomes disconnected.

This is my approach to sannyas too. That’s why I don’t say leave the world, I say live in the world, accept the challenge of it because behind it, behind the screen of it, is God himself. If you accept the challenge and if you live the challenge totally, you will find that all that is needed is here. It has to be discovered. Become more and more alert and conscious.

So don’t get too much into the objects – don’t become a Westerner, and don’t get too much into the dreams – don’t become an Easterner. Don’t get too obsessed with kundalini and experiences like that because those are all mind things. Remain alert while moving with people, while moving in the world, remain alert while moving in dreams. And there are beautiful dreams too, spiritual dreams too – remain alert, don’t get distracted by them. And when you are able to be alert in the objective world and then alert in the dreaming world, slowly, slowly you will become alert in the dreamless deep sleep too. And then you are at the gate of the fourth. And when you enter the fourth, you are back into the world; the circle is complete. But now you are the centre of the cyclone.

-Osho

From The Sun Rises in the Evening, Chapter Seven