This Very Place the Lotus Paradise – Osho

Man lives in illusion. Man lives through illusion. Man lives for illusion. In short, man lives because of illusion. Hence the fear of truth. Nobody wants truth, although everybody goes on seeking for it. That seeking is a deception, that seeking is an avoidance. To seek truth means to avoid truth.

It has to be understood – how the seeker goes on avoiding truth. To seek means to look far away, to seek means to look somewhere else, to seek means to go on a trip. To seek means to postpone – to seek means it will happen tomorrow or the day after tomorrow, it is not happening right now. It is not here, it is there. It is not this, it is that.

Man goes on living in illusion. But to live in illusion one needs to avoid truth, because if truth comes it will shatter all your illusions and all your so-called life and all your so-called love. Truth looks like a calamity. And Friedrich Nietzsche is right in a sense when he says: Please don’t give truth to humanity. Otherwise, you will destroy people’s joy, you will destroy their enthusiasm, you will destroy their gusto. Don’t give truth to humanity, otherwise all that they have will disappear. Because all that they have is a kind of dream. Don’t wake humanity, otherwise the dreams will be shattered. And they may be seeing beautiful dreams – or hoping to see, somewhere, sometime.

That’s why Christ is crucified, Socrates is poisoned, Buddha is stoned. They bring truth to people who have become almost illusory. They bring light to people who live in darkness and dream in darkness. And their dreams depend on darkness – when somebody brings light into the darkness the darkness disappears and the dreams and the desires.

One feels hurt by a Buddha or a Christ. The Christ looks not like the saviour but like the enemy. Otherwise, why should you crucify Christ? There is no other reason. The basic reason is: he uproots you, he shatters you. This has to be understood very deeply. And when you live in illusion, you search for truth. That is a double deception, so that you can go on telling yourself and consoling yourself that ‘I am searching. Look what great efforts I am making, how much I am putting my energy into the search – look!’

The search for truth arises out of your lie. It is the lie that puts you on the search for truth. It is a protection for the lie, it is the way of the lie to survive. It says: Go and search for truth. It is there far away in some distant land. You will have to travel, and the travel is long and the travel is not going to be finished soon. It will take lives and lives, it will take millennia, but go! Go on searching, one day you will find it. The lie gives you hope, it gives you a future, it gives you future dreams. Your God is somewhere far away. It has to be far away, because close by He will be dangerous. […]

But in your very destruction is the possibility of a new birth. Out of the ashes the new is going to be born. The myth of the phoenix is not a myth, it is a metaphor for man’s rebirth. You have to die first to be reborn. […]

But if you come close to me – and initiation means coming close, initiation means coming as close as possible – you will be burned. You will be burned to ashes. You will disappear.

But that is the only real hope. If you disappear as you are, you will be born as you really are. Only the disappearance of the lie that you have become can be the birth of truth. And truth is not far away, it is just hiding within you. And you are clinging to the lie. Your personality is the lie. And because of the personality you cannot move towards the essence. The personality is taught by the society; the society creates lies. Lies are very, very convenient. Lies function like lubricants, lies make life smooth. You see somebody and you smile. And the smile is a lie – because it is not coming from your heart, it is just painted there on the lips. You have created it, you have managed it, it is a kind of exercise of the lips. But it lubricates relationship, the other man starts smiling.

If you are true, if you are as you are, it will be difficult, the relationship will become difficult. Psychologists say that if every person starts revealing what is in his heart, friendship will disappear from the earth, love will disappear from the earth. That is true. It will be impossible to find friends if you simply say what is in your heart. If you say what is in your heart your beloved will leave you and your lover will leave you.

You go on keeping it in the heart, and you go on playing something which is not really there – you do something else, just the opposite. You may be angry but you smile. You may be hurt but you smile. You may be boiling within but you smile. You may want to scream but you go on singing. You may want to do something else but it is not feasible, it is not practical, it is not the right thing to do.

The society creates this persona, this mask around you, this personality.

There are three you’s in you. You-1 – that is the personality. The word personality comes from a Greek root ’persona’. In the Greek drama they used to use masks, and the voice would come from the mask. ’Sona’ means voice, sound, and ’per’ means through the mask. The real face you don’t know – who the real actor is. There is a mask, and through the mask comes the voice. It appears as if it is coming from the mask, and you don’t know the real face. The word ’personality’ is beautiful, it comes from Greek drama.

And that’s what has happened. In the Greek drama they had only one mask. You have many. Masks upon masks, like layers of an onion. If you put one mask away there is another, if you put that away there is another. And you can go on digging and digging and you will be surprised how many faces you are carrying. How many! For lives you have been collecting them. And they are all useful, because you have to change many times. You are talking to your servant, you cannot have the same face that you have when you talk to your boss. And they may be both present in the room: when you look at the servant you have to use one mask and when you look at your boss you have to use another mask. You continuously change. It has almost become automatic – you need not change, it changes itself. You look at the boss and you are smiling. And you look at the servant and the smile disappears and you are hard – as hard as the boss is to you. When he looks at his boss, he smiles.

In a single moment you may be changing your face many times. One has to be very, very alert to know how many faces one has. Innumerable. They cannot be counted.

This is your first you, the false you. Or call it the ego. It has been given to you by the society, it is a gift from the society – from the politician and the priest and the parent and the pedagogue. They have given you many faces just to make your life smooth. They have taken away your truth, they have given you a substitute. And because of these substitute faces you don’t know who you are. You can’t know, because the faces change so fast and they are so many, you cannot trust yourself. You don’t know exactly which face is yours. In fact none of these faces is yours.

And the Zen people say: Unless you know your original face you will not know what Buddha is. Because Buddha is your original face. You were born as a Buddha and you are living a lie.

This social gift has to be dropped. That is the meaning of sannyas, initiation. You are a Christian or a Hindu or a Mohammedan, that face has to be dropped. Because it is not your own face – it has been given to you by others, you have been conditioned for it. And you have not even been asked, you have not even been requested. It has been imposed forcibly, violently.

All parents are violent and all educational systems are violent. Because they don’t take any note of you. They have a-priori ideas, they already know what is right. And they put the ‘right’ on you. You squirm, you scream inside, but you are helpless. A child is so helpless and so delicate, he can be molded in any way. And that’s what the society does. Before the child becomes strong enough it is already crippled in a thousand and one ways. Paralyzed, poisoned.

The day you want to become religious you will have to drop religions. The day you want to relate to God you will have to drop all ideologies about God. The day you want to know who you are, you will have to drop all the answers that have been given to you. All that is borrowed has to be burnt.

That’s why Zen has been defined as: ‘Direct pointing to the human heart. Seeing the nature and becoming Buddha. Not standing on letters. A separate transmission outside the scriptures.’ A separate transmission outside the scriptures: the Koran cannot give it to you, neither can the Dhammapada nor the Bible nor the Talmud nor the Gita. No scripture can give it to you. And if you believe in the scripture you will go on missing truth.

Truth is in you. It has to be encountered there. ‘Seeing the nature and becoming Buddha. Direct pointing to the human heart.’ You are not to go anywhere. And wherever you go you will remain the same, so what is the point? You can go to the Himalayas; it is not going to change anything. You will carry all that you have with you. All that you have become, all that you have been made, you will carry all your artificiality. Your synthetic faces, your borrowed knowledge, your scriptures, will go on clinging inside you. Even sitting in a cave in the Himalayas alone you will not be alone. The teachers will be there around you, and the priests and the politicians and the parents and the whole society. It may not be so visible but it will be there inside you crowding you. And you will remain a Hindu there or a Christian or a Mohammedan. And you will go on repeating words like parrots. It will not change, it cannot change. […]

Wherever you go you will be yourself. Even in Heaven or in the Himalayas. You cannot be otherwise. The world is not outside you; you are the world. So wherever you go you take your world with you.

The real change has not to be of place, the real change has not to be outside, the real change has to be inner. And what do I mean by real change? I don’t mean that you have to improve upon yourself, because improvement is again a lie. Improvement means you will go on polishing your personality. You can make it immensely beautiful – but remember, the more beautiful it is, the more dangerous, because the more difficult it will be to drop it.

That’s why it happens that sometimes a sinner becomes a saint. But your so-called respectable people never become. They cannot become – they have such valuable person-alities, so much decorated, polished, and they have put so much investment in the personality, their whole life has been a kind of polishing. Now it is too costly to drop those beautiful personalities. A sinner can drop it, he has no investment in it. In fact he is fed-up with it, it is so ugly. But how can a respectable person drop it so easily? It has been paying him so well, it has been such a profit. It has been making him more and more respected, he is going higher and higher, he is reaching the pinnacle of success. It is very difficult for him to stop going on this ladder of success. It is a non-ending ladder, you can go on and on for ever. […]

When you are succeeding in the world it is difficult to stop. When you are becoming richer it is difficult to stop, when you are becoming famous it is difficult to stop. The more refined personality you have, the more it clings to you.

So I am not saying that you have to improve upon yourself. All the great masters, from Buddha to Hakuin, nobody has said to improve. Beware of the so-called ’improvement books’. The American market is full of those books: beware. Because improvement is not going to lead you anywhere. It is not a question of improvement, because by improvement the lie will be improved. The personality will be improved – will become more polished, will become more subtle, will become more valuable, will become more precious – but that is not the transformation. The transformation comes not by improvement but by dropping the personality utterly.

The lie cannot become the truth. There is no way to improve upon the lie so that it becomes the truth. It will remain the lie. It will look more and more like the truth but it will remain the lie. And the more it looks like the truth, the more you will be engrossed in it, rooted in it. The lie can look so much like the truth that you can even become oblivious of the fact that it is a lie.

The lie tells you: Search for the truth. Improve your character, your personality. Search for the truth, become this, become that. The lie goes on giving you new programs: Do this, and then everything will be good and you will be happy for ever. Do this, do that. This has failed? Don’t be worried, I have other plans for you. The lie goes on giving you plans, and you go on moving in those plans and wasting your life.

In fact the search for truth also comes out of the lie. That will be hard to understand but it has to be understood. The search for truth comes from the lie itself. It is the lie’s way to protect itself – it gives you even the search for truth, now how can you be angry with your personality? And how can you call it a lie? It propels you, it enforces you, it pushes you to search for truth.

But the search means going away. And truth is here, and the lie pushes you to go there. And truth is now, and the lie says ‘then’ and ‘there’. The lie always speaks either of the past or of the future, it never speaks of the present. And the truth is the present. This very moment! It is herenow. That’s what Hakuin means when he says:

This very place the lotus paradise,
This very body the buddha.

So the first ‘you’ is the lie, the act. The pseudo-personality that surrounds you. The public face, the phoniness. It is a fraud. The society has imposed it upon you and you have become a cooperator with it. You have to drop your cooperation with the social lie. Because only when you are utterly nude are you yourself. All clothes are social. All ideas and all identities that you think you are, are social – given by others. They have their motives to give those ideas to you. It is subtle exploitation.

The real exploitation is not economic or political, the real exploitation is psychological. That’s why all the revolutions up to now have been failures. Hitherto, no revolution has succeeded. The reason? Because they have not looked at the deepest exploitation which is psychological. They only go on changing superficial things. A capitalist society becomes communist, but it makes no difference. A democracy becomes dictatorial, a dictatorial society becomes democratic, it makes no difference. These are just superficial changes, like a whitewash, but the structure remains deep down the same.

What is the psychological exploitation? The psychological exploitation is that nobody is allowed to be himself. That nobody is accepted as himself or herself. That nobody is respected. How can you respect people if you don’t accept them as they are? If you impose things upon them and then you respect, you respect your own impositions. You don’t respect them as they are, you don’t respect their nudity. You don’t respect their naturalness, you don’t respect their spontaneity, you don’t respect their real smiles and real tears. You respect only phoniness, pretensions, actions. Their actings you respect.

This you-1 has to be utterly dropped. Freud helped much to make humanity aware of the pseudoness of personality, of the conscious mind. His revolution ii far deeper than the revolution of Marx, his revolution is far deeper than any other revolution. It goes deep, although it does not go far enough. It reaches to the second you, you-2. It is the repressed you, instinctive you, unconscious you. It is all that the society has not allowed, it is all that the society has forced inside your being and locked in there. It comes only in your dreams, it comes only in metaphors, it comes only when you are drunk, it comes only when you are no more in control. Otherwise, it remains far away from you. And it is more authentic, it is not phony.

Freud has done much to make man aware of it. And the humanistic psychologies and particularly growth groups, encounter and others, have helped tremendously to make you aware of all that is screaming inside you, all that has been repressed, crushed. And that is your vital part. That is your real life, natural life. Religions have condemned it as your animal part, they have condemned it as the source of sin. It is not the source of sin; it is the source of life. And it is not lower than the conscious. It is deeper than the conscious, certainly, but not lower than the conscious.

And nothing is wrong if it is animal. Animals are beautiful, so are trees. They still live naked in their utter simplicity. They have not yet been destroyed by the priests and the politicians, they are yet part of God. Only man has gone astray. Man is the only abnormal animal on the earth – otherwise all animals are simply normal. Hence the joy, the beauty, the health. Hence the vitality. Have you not seen it? When a bird is on the wing have you not felt jealous? Have you not seen it in a deer running fast into the forest? Have you not felt jealous of the vitality, of the sheer joy of energy?

Children: have you not felt jealous? Maybe because you feel so jealous, that’s why you go on condemning childishness. You go on condemning. Montague is right when he says that instead of telling people ‘Don’t be childish’ we should start telling people ‘Don’t be adultish’. He is right, I agree. A child is beautiful, the adult is what ugliness is. He is no more a flow; he is blocked in many ways. He is frozen, he is dull and dead. He has lost zest, he has lost enthusiasm, he is simply dragging. He is bored, he has no sense of mystery. He never feels surprised, he has forgotten the language of wonder. Mystery has disappeared for him. He has explanations, mystery is no more there. Hence he has lost poetry and the dance and all that is valuable and all that gives meaning and significance to life, all that gives flavor to life.

This second ‘you’ is far more valuable than the first. That is where I am against all the religions, that is where I am against all the priests, because they cling to the first, the superficial most. Go to the second. But the second is not the end – that is where Freud falls short. And that is where humanistic psychology also falls short – goes a little deeper than Freud but still does not go deep enough to find the third.

There is a third ‘you’, you-3. The real you, the original face, which is beyond you-1 and you-2, both. The transcendental. The Buddhahood. It is undivided pure consciousness. The first you is social, the second you is natural, the third you is divine. Or, if you want to use Hakuin’s terms, the first you is the physical body, the second you is the bliss body, and the third you is the essential body. These are the three bodies of Buddha.

And remember, I am not saying that the first is not at all useful. If the third exists then the first can be used beautifully. If the third exists, the second can be used beautifully. But only if the third exists. If the center functions well then the periphery too is okay, then the circumference too is okay. But without the center, only the circumference, is a kind of death.

That’s what has happened to man. That’s why in the West so many thinkers think that life is meaningless. It is not. It is only because you have lost touch with your source from where meaning arises.

It is as if a tree has lost its contact with its own roots. Now no flowers come. Now the foliage starts disappearing, the leaves fall and no new leaves arrive. And the juice stops flowing, the sap no more exists. The tree becomes dead, the tree is dying.

And the tree may start philosophizing, the tree may become existentialist, a Sartre or somebody else, and the tree may start saying that there are no flowers in life. That life has no flowers, that there is no fragrance, that there are no more any birds. And the tree may even start saying that it has been always so, and the ancients were only befooling themselves that there are flowers – they were imagining. ‘It has always been so, the spring has never come, people have only been fantasizing. These Buddhas and these Jinas, they have been simply imagining, fantasizing, that flowers bloom and there is great joy and birds come and sunlight. There is nothing. All is darkness, all is accidental, and there is no meaning.’ The tree can say it.

And the real thing is not that there is no meaning, not that there are no more flowers, not that flowers don’t exist, not that fragrance is fantasy, but simply that the tree has lost contact with its own roots.

Unless you are rooted in your Buddhahood you will not bloom. You will not sing, you will not know what celebration is. And how can you know God if you don’t know celebration? If you have forgotten how to dance how can you pray? If you have forgotten how to sing and how to love then God is dead. Not that God is dead. God is dead in you, only in you. Your tree is dry, the sap has disappeared. You will have to find roots again. Where to find these roots? Roots have to be found here and now. That is the whole message of Hakuin’s song of meditation. Before we enter into the song, a few things.

A man can seem to be the sum total of his days, of all that he does from the beginning to the end. But this is not the true man. What you do is just on the periphery. What you feel goes a little deeper. What you are is really at the roots. A man is not the sum total of his acts. A politician IS the sum total of his acts, because he lives only on the circumference. That’s why it is easy to write history about the politicians. It is difficult to write history about Buddhas, because they live at such depth where we cannot reach them. They live in such eternity that time takes no record of them. They exist in such a transcendental way that they leave no traces on the earth. They are like birds in the sky: they fly but no footprints are left.

Politicians leave footprints. They live in the mud, in the dirt, they drag themselves in the mundane reality. They leave many footprints; they leave much bloodshed behind them. A Buddha exists as if he has never existed. He exists so absently, he exists like a space, empty space.

Remember, a man is not a sum total of his actions. And if he is, he is not yet a man; he is just a fiction, he is living in illusion. You are not what you do. So don’t be too much concerned with your doing, start going deeper into being. That’s why all meditations are basically a way to sit silently – so silently that all action stops. On the physical plane, on the mental plane, action stops, thought stops. Because thought is also action on the mental plane – you are doing something. When all doing disappears and you are simply there, just there, a presence, then the meditation has happened.

Sitting silently, doing nothing, the spring comes and the grass grows by itself.

That is the meaning of the word ‘zazen’. ‘Za’ means sitting doing nothing. And ‘zen’ means: in that sitting when you are not doing anything you fall upon yourself, you encounter yourself, you see yourself. That is zen, dhyana, meditation. The word ‘zazen’ is beautiful. ’Sitting and looking into yourself’ – that is the meaning of it.

Man is more than the sum total of his acts, his thoughts, his feelings. Behind the acts, thoughts and feelings there is another man – that which is, that which essentially IS. But many seldom if ever show themselves in their essential being. Very few ever reach to that point of their essential being-hood, to their very ground of being. Those who reach, only they know that life is a benediction. A sheer joy, eternal celebration.

But if you remain on the surface, you know only misery, nothing else. Agony, nothing else. Let me say it in this way: You-1 knows only misery and agony. You-3 knows ecstasy of being and joy of being. And You-2 neither knows ecstasy nor knows agony. It knows pleasure/pain, it is just in the middle. Ecstasy is exceeding joy without any bounds to it, infinite joy. Agony is infinite misery, no bounds to it. Just between the two exists the animal and the child. It knows play, it knows pleasure/pain. It knows neither agony nor ecstasy. It does not know infinity.

If the child moves towards the first, which society forces him to do, he will know agony. If he finds somebody who can help to move him towards the third, he will know ecstasy. To find a master is nothing but to find a man who has known his essential being, so that he can help you to go towards your own essential being.

A master is not to be followed, a master is not to be imitated, a master is only to be understood. In that very understanding is the revolution.

A man’s true life is the way in which he puts off the lie imposed by others on him. Stripped, naked, natural, he is what he is. This is a matter of being, and not of becoming. The lie cannot become the truth, the personality cannot become your soul. There is no way to make the non-essential the essential. The non-essential remains non-essential and the essential remains essential, they are not convertible. And striving towards truth is nothing but creating more confusion. The truth has not to be achieved. It cannot be achieved, it is already the case. Only the lie has to be dropped.

All aims and ends and ideals and goals and ideologies, religions and systems of improvement and betterment, are lies. Beware of them. Recognize the fact that as you are, you are a lie. Manipulated, cultivated, by others. Striving after truth is a distraction and a postponement. It is the lie’s way to hide. See the lie, look deep into the lie of your personality. Because to see the lie is to cease to lie. No longer to lie is to seek no more for any truth – there is no need. The moment the lie disappears, truth is there in all its beauty and radiance. In the seeing of the lie it disappears and what is left is the truth.

To see the lie of striving after truth is to fall into an eternal silence. A stillness comes when you see the lie of your personality. There is nothing more to do. Hence the stillness – what can you do?

Just the other night, a sannyasin was saying ‘What can I do? Whatsoever I do, I fail. What can I do?’ There is nothing really to be done. Doing is not going to help, doing will be again the same rut. Only being is going to transform you, not doing. So when one fails again and again and again, only then the insight arises that ‘Doing is never going to lead me anywhere.’ The day that sword has hit you – that ‘Doing is not going to lead me anywhere’ – what will you do? Nothing is left to do.

In your utter helplessness, the surrender. And silence and stillness. This is the silence that transforms – not the silence that somehow you impose upon yourself by repeating a mantra or doing TM; that is not the real silence, that is a created silence. Any silence that you manage to create will belong to the personality. It will not be of much use, it will not go deeper than that – how can your doing go deeper than you? When you have utterly failed, when you have seen your ultimate failure and you have seen that there is no possibility and no hope for you to succeed, what will you do in that silence? You will just be there. All has stopped. The mind no more spins any thoughts.

And in that very moment the door opens. And that silence is being, that silence is Buddha.

This stillness is not the opposite of action, it is not brought about by will or by withdrawal from the world. One cannot withdraw from the world; one is the world. The want to escape keeps us imprisoned – because the wish to be without desire is still desire, and the will to be still is disturbance. You cannot will your silence, will is the base of all disturbance. Will has to disappear. You can only see into the futility of it. Doing, willing, improving, bettering yourself, achieving, reaching – all these words are just projections of the lie.

When the lie has been seen in its totality . . . the illumination, the enlightenment.

Now Hakuin’s sutras.

The pure land paradise is not far.

Zen people call the state of no-mind ‘the pure land paradise’. So please don’t interpret it in Christian ways. Paradise, to a Christian, is somewhere there in the sky. For a Buddhist, particularly for a man like Hakuin, it is the state of no-mind.

The pure land paradise is not far.

Stop thinking and you are there. And in fact that is the Biblical meaning of the parable of Adam’s expulsion. He has not been expelled, there is nobody to expel him. He has only eaten the fruit of the Tree of Knowledge – he has become a mind. The more knowledge you accumulate, the more of a mind you become. Adam has become knowledgeable, he has become a mind, and that is the expulsion from the paradise. If he can drop his mind he will suddenly find himself again in the paradise, and he will also find that he has been always there. Even when he was thinking he had lost it, it was not lost. It was only forgotten. He became too much obsessed with knowledge, that’s why it was forgotten.

The day the child starts becoming knowledgeable he loses paradise. Each Adam loses it again and again. And don’t think that it happened once in history, and we are suffering for that ancient Adam. No. It has happened to our life – to each life, to each child. For a few months the child lives in the Garden of Eden. He knows nothing. Without knowing, he is a no-mind – he simply exists moment to moment, he has no worries. When he feels hungry, he cries, when he feels satisfied, he falls asleep. When he is happy, he smiles, when he is angry he screams. But he has no ideas about anything. He neither praises a smile nor condemns screaming. He neither feels shy about crying and weeping nor feels very good that he has been a good boy today. He knows nothing about all this nonsense. He knows nothing good, nothing bad, he makes no distinctions. He lives utterly one with reality. And whatsoever happens, happens; there is no rejection.

But by and by he will become knowledgeable, he will start learning things. The day he starts learning things he is trapped by the snake. Now he has started eating the fruit of the tree, sooner or later the paradise will disappear. Beaches will be there but no more beautiful. Butterflies will be still floating in the wind but for the child they don’t exist anymore. What exists is arithmetic, geography, history. Flowers still bloom but they don’t bloom for the child any more, he is too much into his homework. Once in a while still he hears the bird singing on the window, but only once in a while. And the whole society tries to drag him away from that.

The teacher will say ‘Look here at the blackboard! What are you doing there? Concentrate on me!’ The child was concentrating. The birdcall was so beautiful outside the window, the child was in concentration, utter concentration. This teacher has distracted him; now he has to look at the blackboard. And there is nothing to look at it, just a blackboard. But by and by we will manage to distract the child.

The expulsion is not by God but by the society. The society drags each Adam and Eve out of the Garden of Eden. And once you have become too much of the head it is very difficult to enter back into that purity, that pure land paradise. Zen masters say, just like Jesus said: Unless you are like small children you will not enter into the kingdom of God.

A Christian missionary went to a Zen master and started reading the Sermon on the Mount. The Zen master listened and he said ‘Whosoever has said it must be very close to Buddhahood.’ The Zen master had never heard about Christ, he had never read the Bible, but he said ‘Whosoever has said it must be very close to Buddhahood.’ And when the missionary read ‘Blessed are the poor in spirit, for theirs is the kingdom of God’ the Zen master said ‘Now stop. Now there is no more to read. Now there is no need to read any more. Whosoever has said it is a Buddha.’

‘Poor in spirit’ means empty of mind. ‘Poor in spirit’ means empty – all thoughts have disappeared. Then you are again back in paradise.

The pure land paradise is not far.

It is just there! Beating in your heart. Your each breath goes and touches the pure land paradise, each moment. You live from it. Every night when you fall asleep and dreams disappear, you are in it again. That’s why in the morning you feel so fresh, again young, rejuvenated. You have been on a short trip to the pure land paradise.

When in reverence this truth is heard even once,
He who praises it and gladly embraces it
Has merit without end.

Hakuin says ‘When in reverence this truth is heard even once.’ The question is not of hearing the truth many times. If you hear even once, if you have understood it even for a single moment in deep trust and reverence, it is yours forever. Doubt distracts. Doubt does not allow you to understand, doubt does not allow you to see it. Listen in reverence, in love. Be en rapport.

That is the way to be with a master – be en rapport, be bridged. But small things, very small things, distract you. Very small things which mean nothing – but you are distracted by those small things, and doubt arises. And doubt becomes a cloud and you become blind.

. . . In reverence this truth is heard even once,

It is enough.

How much more he who turns within . . .

Even hearing the truth is a deliverance. ‘How much more he who turns within’ – who not only hears it but looks within and sees it . . .

And confirms directly his own nature,
That his own nature is no-nature . . .

When you look deep into yourself you will not find anything there obstructing your vision. It is pure space. Your nature is no-nature. It is emptiness, sunyata.

Such has transcended vain words.

Only when you look into your nature . . . and find nothing. You only find an empty infinity there. Words will not have any meaning any more, you have transcended words. You have looked into your nature and now you know no word can explain it, no word can define it, no word can even indicate it. All scriptures become meaningless.

The gate opens, and cause and effect are one . . .

When you look inside yourself and there is no content, and the no-nature has been felt and you have seen your inner sky . . .

The gate opens, and cause and effect are one.

And the source and the goal are one. Now you are not to go anywhere, you have come to your source. And to be at the source is to be at the goal. To be at the beginning is to be at the end.

Straight runs the way – not two, not three.
Taking as form the form of no-form,
Going or returning, he is ever at home.

And once you have seen the form of no-form, once you have seen the thought of no-thought, once you have seen the nature of no-nature, you are a totally new being. What happens . . .

Going or returning, he is ever at home.

Then wherever you are, you are at home. In the prison you are at home, in the temple you are at home, in the shop you are at home, in the Himalayas you are at home, in the marketplace you are at home. You are simply at home. once you have seen your center, your essential being, your Buddhahood, has been glimpsed. Then wherever you are you are at home, because all is your home. Then there is no need to leave the world.

Zen people are not against the world. They say: To be against the world is still to be attached to the world. To go to the opposite extreme is not transformation. When you no more choose between two extremes, you settle in the middle. And the middle is the way.

Straight runs the way – not two, not three.

It is a simple way – one.

Going or returning, he is ever at home.
Taking as thought the thought of no-thought,
Singing and dancing, all is the voice of truth.

Then whatsoever you do, you express truth. Whatsoever. Eating, you express truth. Walking, you express truth. When a Zen master hits a disciple he is expressing truth. When Kabir sings he is expressing truth, when Meera dances she is expressing truth. Jesus expresses truth dying on the cross, and Krishna expresses truth singing on his flute. Whatsoever you do, there is no way to avoid expressing truth. You are truth. The lie has been dropped.

Singing and dancing, all is the voice of truth.
Wide is the heaven of boundless samadhi,
Radiant the full moon of fourfold wisdom.
What remains to be sought?
Nirvana is clear before him,
This very place the lotus paradise,
This very body the buddha.

Remember the word ‘This’.

This very place the lotus paradise

And once you have known your source, wherever you are, you are in the lotus paradise.

This very place the lotus paradise,
And this very body the buddha.

And whatsoever you do – whatsoever, without any conditions – is the expression of truth.

I have heard a beautiful story about Roshi Taji, a great Zen master.

As Roshi Taji approached death, his senior disciples assembled at his bedside. One of them, remembering the roshi was fond of a certain kind of cake, had spent half a day searching the pastry shops of Tokyo for this confection which he now presented to Roshi Taji. With a wan smile the dying roshi accepted a piece of the cake and slowly began munching it. As the roshi grew weaker, his disciples leaned close and inquired whether he had any final words for them.

‘Yes’ the roshi replied.

The disciples leaned forward eagerly. ‘Please tell us!’

‘My, but this cake is delicious!’ And with that he died.

Meditate over it. What a man! What manner of man! A Buddha. Each act and each word and each gesture becomes the expression of truth. In that moment only that was true, the taste of the cake. In that moment anything else would have been false, untrue. If he had talked about God, that would not have been true. If he had talked about nirvana, that would not have been true. In that moment the taste on his tongue was still alive. In that moment that was his authentic gesture.

He said ‘My, but this cake is delicious.’ This cake.

This very place the lotus paradise,
This very body the buddha.

Zen people talk about four wisdoms.

Wide is the heaven of boundless samadhi,
Radiant the full moon of the fourfold wisdom.

The first wisdom is called ‘the wisdom of the mirror’. When there is no thought you become a mirror. This is the first wisdom, becoming like a mirror. The second wisdom is called ‘the wisdom of sameness’. When you become a mirror without any thought, all distinctions in the world disappear. Then it is all one. Then the rose and the bird and the earth and the sky and the sea and the sand and the sun are all one, it is one energy.

When you are a mirror – the first wisdom – the second wisdom arises out of the first: the wisdom of sameness. Duality disappears. And out of the second arises the third wisdom, the wisdom of spiritual vision. When you have seen that all over the world it is one energy, then only can you see inside yourself that you are also that energy. Then the seer and the seen become one, the observer and the observed become one. That is the third wisdom, the wisdom of spiritual vision. Buddha has a special word for it, he calls it dhamma chakkhu – the eye for truth, or the truth-eye. The spiritual vision opens – what yogis call ‘the third eye’. What Christ also calls ‘the one eye’, when two eyes become one. Dhamma chakkhu opens, the wisdom of spiritual vision is attained.

And out of the third arises the fourth, the wisdom of perfection. When you have seen that all is the same, and when you have looked within and seen that without and within are also the same, you have become perfect. In fact, to say that you have become perfect is not true, you have always been perfect. Now it is revealed to you – it is only a revelation. In that moment one knows . . .

This very place the lotus paradise,
This very body the buddha.

-Osho

From This Very Body the Buddha, Discourse #6

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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All Beings are from the Very Beginning Buddhas – Osho

I was thinking what should I give to you today? Because this is my birthday, I was incarnated into this body on this day. This is the day I saw for the first time the green of the trees and the blue of the skies. This was the day I for the first time opened my eyes and saw God all around. Of course the word ‘God’ didn’t exist at that moment, but what I saw was God. I was thinking what should I give to you today? Then I remembered a saying of Buddha: sabba danam dhamma danana jnati – the gift of truth excels all other gifts. And my truth is love.

The word ‘truth’ looks to me a little too dry and desert-like. I am not in much tune with the word ‘truth’ – it looks too logical, it looks too ’heady’. It gives you the feeling of philosophy, not of religion. It gives you the idea as if you have concluded – that you have come to a conclusion, that there has been a syllogism behind it, argumentation and logic and reasoning. No, truth’ is not my word, love’ is my word. Love is of the heart. Truth is partial, only your head is involved. In love you are involved as a totality – your body, your mind, your soul, all are involved.

Love makes you a unity – and not a union, remember, but a unity. Because in a union those who join together remain separate. In a unity they dissolve, they become one, they melt into each other. And that moment I call the moment of truth, when love has given you unity. First, love gives you unity in your innermost core. Then you are no more a body, no more a mind, no more a soul. You are simply one – unnamed, undefined, unclassified. No more determinate, definable, no more comprehensible. A mystery, a joy, a surprise, a jubilation, a great celebration.

First, love gives you an inner unity. And when the inner unity has happened the second happens on its own – you are not to do anything for it. Then you start falling in unity with the whole beyond you. Then the drop disappears in the ocean and the ocean disappears into the drop. That moment, that moment of orgasm between you and the whole, is where you become a Buddha. That moment is the moment Buddhahood is imparted to you. Or, better, revealed to you – you have always been that, unaware.

My word is love. So I say: My beloved ones, I love you. and I would like you to fill the whole world with love. Let that be our religion. Not Christianity, not Hinduism, not Islam, not Jainism, not Buddhism, but love. Love without any adjective to it. Not Christian love – because how can love be Christian? It is so stupid. How can love be Hindu? It is ridiculous. Love is simply love. In love you can be a Christ. in love you can be a Buddha – but there is no Buddhist love and there is no Christian love.

In love you disappear, your mind disappears. In love you come to an utter relaxation. That’s my teaching to you, I teach love. And there is nothing higher than love.

Then I thought I should give you something beautiful on this day. And I remembered Hakuin’s Song of Meditation. It is a very small song, but a great gift. Hakuin is one of the greatest Zen masters. His song contains all: all the Bibles and all the Korans and all the Vedas. A small song of few lines, but it is like a seed – very small, but if you allow passage to it to your heart, it can become a great tree. It can become a Bodhi tree – it will have great foliage and much shade and thousands of people can sit and rest underneath it. It will have big branches and many birds can come and have their nests on it.

See: I have become a tree. You are the people who have come to make their nests on my tree. You can also become this. Everybody should become this – because unless you become this you will go on missing your fulfillment. Unless you become a great tree which has come to its foliage, flowers and fruits – which is fulfilled – you will remain in discontent. Anguish will go on gnawing in your heart, misery will linger around you. Bliss will be only a word, signifying nothing. God will be just gibberish.

When you have fulfillment then there is grace and then there is God. In your fulfillment you come to realize the benediction of existence.

This is a song of meditation. Hakuin has called it ‘song’ – yes, it is a song. If meditation is without a song it is do and dead – it does not beat it does not breathe. It is a song and a dance: sing it and dance it. Just don’t think upon it – then you will miss the messages you will miss its content. You will find this song and its meaning only when you are singing and dancing. When the music of life has overtaken you, has possessed you.

Hakuin’s song is so small and yet so vast, it is unbelievable. How can a man condense so much truth and so much love and so much insight into so few words? But Hakuin was a man of few words, a man of silence. For years he would not speak at all, and then he would speak a word or two.

Once the Emperor of Japan invited him to deliver a sermon in the palace. And the queen and the king and the prime minister and the ministers and the high officials and the generals, they all had gathered with great respect to listen. Hakuin came, stood there for a single moment, looked around, and left the hall. The king was puzzled. He asked his prime minister, ‘What is the Matter with this man? We had come to listen.’ The old prime minister said, ‘This is the greatest sermon that I have ever heard. He has said it! You had asked him to come and teach you about silence. He has taught it! He stood there in silence, he was silence. What more do you ask? What more do you demand? He was pure silence, standing there for those few seconds. He was utter silence. He was silence, throbbing, pulsating. But you were looking to hear some words.’

But about silence nothing can be said. And all that is said about silence will be wrong. How can you say anything about silence? To say something will be falsifying it. That’s why Lao Tzu says Nothing can be said about Tao – and if something is said, in the very saying of it, it has become untrue. Tao is silent. But that silence is not the silence of a cemetery. It is the silence of a garden where trees are alive breathing and yet there is utter silence. It is not a dead silence; it is an alive silence. Hence, he has called it ’The Song of Meditation’.

Buddha says: My approach to reality is not of belief but of seeing. His religion has been qualified as ‘Ihi passika: Come and see.’ Not as ‘Come and believe.’ Buddha says ‘Come and see: Ihi passika.’ It is here, present – you just come and see. He does not require you to believe. He is the only great teacher in the world who dropped belief – and with dropping belief he transformed religion from a very low childish stature to a very mature thing. With Buddha religion became young. Otherwise it was childish. It was a kind of belief – belief is superstition, belief is out of fear. And belief is blind. Buddha has given eyes to religion. He says: See, and there is no need to believe. And when you have seen then it will not be a belief, it will be knowing.

In this song of Hakuin you will see the way of seeing – how to open the eyes. Because truth is always there, has been always there. It is not that the truth has to be produced. Buddha says: Yatha bhutam – It is! It is already there, it is confronting you! It is in the east, it is in the west, it is in the north, it is in the south. It surrounds you – it is without and it is within. But you will have to see it: Ihi passika. Your eyes are closed, you have forgotten how to open them.

Meditation is nothing but the art of opening your eyes. The art of cleansing your eyes. the art of dropping the dust that has gathered on the mirror of your consciousness. It is natural, dust gathers. Man has been traveling and traveling for thousands of lives – dust gathers. We are all travelers, much dust has gathered – so much so that the mirror has completely disappeared. There is only dust upon dust, layers and layers of dust, and you cannot see the mirror. But the mirror is still there – it cannot be lost, because it is your very nature. If it can be lost then it will not be your nature. It is not that you have a mirror: you ARE the mirror. The traveler is the mirror – he cannot lose it, he can only forget it. At the most, forgetfulness.

You have not lost your Buddhahood. Buddha hood means the mirror clean of dust. The mirror again fresh, again reflecting, again functioning – that’s what Buddhahood is. Buddha hood means a consciousness which has become awakened. The sleep is no more and the dreams are no more and the desires have disappeared. The dust gathers, it is natural. But you cling to the dust – your desire functions like a glue.

And what is your desire? That has to be understood. If you have understood your desire you have understood all. Because in the understanding of desire, desire ceases. And when desire ceases, suddenly you have a totally new feel of your being; you are no more the old. What is the desire? What are you searching? What are you seeking?

Happiness. Bliss. Joy. That’s what you are seeking. And you have been seeking for millennia, and you have not found it yet. It is time, the right time, to think again, to meditate again. You have been seeking so hard, you have been trying so hard – perhaps you are missing just because you are trying? Maybe it is trying that keeps you away from happiness? Let us think over it, brood over it. Give a little pause to your search, recapitulate.

You have been searching for many lives. You don’t remember other lives, no need – but in this life you have been searching, that will do. And you have not found it. And nobody has ever found it by searching. Something is wrong in the very search. In the search naturally you forget yourself; you start looking everywhere, everywhere else. You look to the north and to the east and to the west and to the south, and in the sky and underneath the seas, and you go on searching everywhere. And the search becomes more and more desperate, because the more and more you search and you don’t find, great anxiety arises – ’Am I going to make it this time, or am I again going to miss it?’

More and more desperation, more and more misery, more and more madness. You go nuts. And the happiness remains as far away as ever – in fact it recedes farther away from you. The more you search, the less is the possibility to get it. Because it is inside you.

Happiness is the function of your consciousness when it is awake. Unhappiness is the function of your consciousness when it is asleep. Unconsciousness is your mirror burdened with great dust and luggage and past. Happiness is when the burden has been dropped and the mirror has been found again. And again your mirror can reflect the trees and the sun and the sand and the sea and the stars. When you have again become innocent, when you again have again become innocent, when you again have the eyes of a child – in that clarity you are happy.

I was reading a few lines of Michael Adam. They are beautiful.

‘Perhaps trying even makes for unhappiness. Perhaps all the din of my desiring has kept the strange bird from my shoulder. I have tried so long and so loud after happiness. I have looked so far and wide. I have always imagined that happiness was an island in the river. Perhaps it is the river. I have thought happiness to be the name of an inn at the end of the road. Perhaps it is the road. I have believed that happiness was always tomorrow and tomorrow and tomorrow. Perhaps it is here. Perhaps it is now. I have looked everywhere else.

‘So: here and now.’

But here and now is clearly unhappiness. Perhaps then no such thing as happiness. Perhaps happiness exists not, it is just a dream created by an unhappy mind. Certainly it cannot be as I unhappily imagine it. Here and now there is not happiness. So happiness is not. I need not therefore waste myself on what is not. I can forget about happiness then; I can cease to care and instead concern myself with something that I do know, can feel and fully experience. Happiness is an idle dream: now it is morning. I can awaken and stay with unhappiness, with what is real under the sun this moment. And now I see how much of my unhappiness came from trying to be happy; even I can see that trying is unhappiness. Happiness does not try . . .

‘At last, I am here and now. At last, I am what I am. I am unpretending, at ease. I am unhappy – so what? . . . But is this what I ran from? Is this really unhappiness? . . . ’

Think over it, meditate over it.

‘And when I cease to try to be happy or anything else, when I do not seek anymore, when I do not care to go anywhere, get anything, then it seems I am already arrived in a strange place: I am here and now. When I see that I can do nothing, that all my doing is the same dream, in the moment that I see this, my mind the old dreamer and wanderer is for the moment still and present.’

Naturally. If you are not searching, not seeking, not desiring, not dreaming, for a moment the mind falls into a silence. It is still. There is nothing to hanker about, nothing to make a fuss about, nothing to expect and nothing to be frustrated about. For a moment the mind stops its constant chasing. In that moment of stillness you are in a strange place, you are in a strange space, unknown, never known before. A new door has opened. For the moment the mind is still and present.

‘For the moment, here and now, the real world shows, and see: here and now is already and always all that I had sought and striven after elsewhere and apart. More than that: I have hunted after shadows; the reality is here in this sunlit place, in this bird-call now. It was my seeking aster reality that took me from it; desire deafened me. The bird was singing here all the while. . . .

‘If I am still and careless to find happiness, then happiness it seems is able to find me. It is, if I am truly still, as still as death – if I am thoroughly dead, here and now.’

Happiness suddenly jumps upon you. When desire disappears, happiness appears. When the striving is no more, for the first time you see who you are. That knowing is what Buddha means: Come and see – Ihi passika. From where is he calling you: ‘Come and see’? He is calling you from your desires. You have gone far away from your home, you have lost your home base. You are not where you appear to be. Your dream has taken you to faraway worlds – imaginary; illusory, your own creation.

Zen people have a special word for meditation, they call it ‘fu-sho’. Fu-sho means ‘unproduced’. You cannot produce it, you cannot do anything to bring it. You have to be passive, in a state of non-doing – then it comes. Then it comes suddenly, from nowhere, from the blue. And in that coming, in that shower of silence and stillness, is the transformation. It is nothing special, Zen people say. How can it be special? It is everybody’s nature, so how can it be special? It is utterly ordinary, everybody has it. You may know, you may not know – that is a different thing – but you have it. Not for a single moment have you missed it. Not for a single moment has it been taken away from you. It has been there, lying and lying and waiting for you to come back home.

Another word Zen people use for meditation is ‘wu-shi’. It means ’nothing special’ or ‘no fuss’.

Now this song of Hakuin.

All beings are from the very beginning Buddhas.

This one sentence is enough. It is the beginning and the middle and the end. It is all. The alpha and the omega.

All beings are from the very beginning Buddhas.

You are Buddhas. Never for a single moment have you been otherwise. You cannot. You cannot really go away from your Buddhahood, you can only dream. You can only dream that you have gone away, but while dreaming you will still remain here now. This is impossible, to lose your Buddhahood, because God is involved in everything and every being. And when Hakuin says, ‘All beings are from the very beginning Buddhas,’ don’t think that he is talking only of human beings. Animals are included, so are included the birds and the trees and the rocks. All that is, is included.

The English word ‘being’ comes from a Sanskrit root ‘bhu’. Bhu means ‘that which grows’. All that grows is God. The trees grow, the birds grow, the rocks grow. All that grows is God. And everything grows in its own pace. Remember, the root of ‘being’, the word ‘being’, is BHU. It simply means that which breathes, that which grows, that which has life – howsoever rudimentary, howsoever primitive. All is included.

All beings are from the very beginning Buddhas.

And what is the meaning of a Buddha? ‘Buddha’ means a consciousness that has come back to itself – is no more wandering in dreams, is no more thinking of the future, is no more thinking of the past. A consciousness that is not possessed by memories or possessed by imagination. A consciousness that has got rid of the past and rid of the future, a consciousness that has only present. A consciousness that lives in the moment, utterly here now. Alert, awake, radiant.

All beings are Buddhas. Zen people call this single sentence ‘The Lion’s Roar’. It is. In a single stroke Hakuin has delivered you, has saved you from yourself. There is no more salvation needed. A single statement is enough to release you from all bondage. You are a Buddha. But remember you are not a Buddha in any special sense. Everybody is – your dog and your cow and your buffalo and your donkey, everybody is! So don’t take it in an egoistic sense, that ‘I am a Buddha’. Don’t make it ambitious, don’t go on an ambition trip. ALL is Buddha. Life is Buddha, being is Buddhahood, existence is Buddhahood.

Just think of it. One of the greatest statements ever made:

All beings are from the very beginning Buddhas.

Hakuin has finished in one sentence. The remaining song will be a repetition, really. The remaining song will be for those who cannot understand the first statement. It is said, when Hakuin was writing this song and he wrote his first sentence – ‘All beings are from the very beginning Buddhas’ – one of his disciples was sitting there and he said, ‘Stop now. Now there is no more to say.’ He left the room, the disciple left the room. He said, ‘Now there is no point. You have finished in the first sentence – this should be the last sentence!’

But still the song is beautiful. It will help you from different directions to come to the same truth. It will help you to see the point from different vantage points, from different windows. You will see the same Buddha sitting, from every window of the temple. But it is good, because from some window there may be more light falling on the Buddha, from some window the green of the trees may be reflected in the Buddha’s face, from some other window a star may be looking at the Buddha, from some other window something else – a bird may be sitting and singing a song.

All beings are from the very beginning Buddhas.

The universe is made of the stuff called ‘God’. So God is not in the end. God is in the beginning, in the middle, and the end. Only God is. But let me remind you, when I use the word ‘God’ I mean godliness.

It is like water and ice:
Apart from water, no ice,
Outside living beings, no buddhas.

Hakuin says: It is like water and ice. There is no difference between water and ice, and yet a sort of difference. If you have gone to the market to purchase ice, you will not purchase water. You will purchase ice – you will insist. If somebody says, ‘Take this water,’ you will say, ‘I have come for the ice.’ There is a sort of difference. But not much, not really – only on the surface. The ice will melt and will become water, and the water can become frozen and can be turned into ice. They are two phases of one phenomenon.

You are like ice and Buddha is like water. You are frozen, he has melted. And let me repeat: There is no other alchemy then love to help you melt. Love melts, because love is warmth. People melt only in love. When they are not in love they become cold, and in the cold they freeze. And you must have watched it, even in your small ways. When you are loving you are flowing. When you are flowing you are glowing. When you are loving you expand. When you are not loving you shrink. When you are loving you have warmth around you. When you are not loving you are surrounded by a cold wind – you are freezing, and anybody who comes close to you will freeze.

There are people, if they look at you with their cold eyes you will feel a shivering. And there are people, when they look at you with their warmth, with their love, you suddenly feel this is your home. There are eyes which give you the feeling of being at home, and there are eyes which stare at you and make you aware that you are a stranger here.

Apart from water, no ice,
Outside living beings, no buddhas.

So Buddha hood is nothing but a state of merger. Frozen Ness is gone. Your definition has disappeared. You are no more limited, you are no more confined. At the deepest core, you are no more. Because if you are then there will be some kind of frozenness in you. If you are then you cannot be flowing – something will be hindering and something will be stuck and something will be obstructing. When you are not at all . . . That’s why when two lovers are in deep embrace there are not two persons. There is only one energy, revolving. When two lovers are really in deep embrace there comes a moment, the woman forgets whether she is woman or man and the man forgets whether he is man or woman. If that moment has not come then you have not loved.

In deep love you disappear. Still something is there, a kind of presence – but nobody is present. There is no center as frozen ice, there is no self. That’s why Buddha has very much insisted that your self is the root cause which is hindering you from being a Buddha. The feeling that ‘I am’ makes you ice, icy and cold. If this feeling ‘I am’ disappears, there is no problem. Ice will melt.

It is like water and ice:
Apart from water, no ice,
Outside living beings, no buddhas.

The Buddhist doctrine talks about Buddha’s three bodies. They have to be understood. The first body is called the body of truth, the universal body, the divine body. You can call it God. The second body is called the bliss body – the bridge between the first and the third. You can call it the soul. And the third body is the physical body.

You know only your physical body. You have not known your second body, the bliss body. And unless you know the second body you will not be able to know the third, the deepest – your universal body, your cosmic body, your Buddha body.

This is the Buddhist trinity – the father, the son and the holy ghost. Or, this is the Buddhist trimurti – the three faces of God. Buddha says everybody has these three bodies. The first, the physical, is very frozen. The second is in a state of liquidity. And the third is vaporous. First the ice has to melt into water and then the water has to evaporate. Have you watched? The ice has definition, boundaries; the water has no definition, no boundaries. You pour the water into any jug, into any pot, it takes the shape of the pot. It is non-resistant, it is non-aggressive, it does not fight. It is liquid, it adjusts.

The man of compassion and love is like water, he adjusts. He has no resistance, he does not enforce his form on anybody. He accommodates, he is accommodative, he is spacious.

And then the third, when the water has evaporated and has disappeared and become invisible. Now you cannot even pour it into a pot. It has become part of the sky, it has moved into the eternal, into the infinite.

These are the three states of water, and these are the three states of consciousness too. You have become too gross because you have become too much identified with your first body. As if a man has be fooled himself in believing that the walls of his house are his house. The walls of the house are not the house, you have to go a little in. You have to find the innermost core of your being – and that innermost core is invisible. That innermost core is almost like emptiness.

The first body is essence, the second body is form, the third body is action. People who live only in the physical body live only in doings – what to do, what not to do. Their whole life is just swerving, swaying, between this and that. Their life consists of doing; they don’t know anything else.

The second body is of form. A man starts seeing glimpses of non-action. That’s what happens in meditation – when you are sitting silently doing nothing, great joy arises. From nowhere, for no cause. You don’t know from where it is coming but great joy arises, as if out of nothing. Miraculously, magically. This is the second, the form. The joy takes form.

And then there is the third. If you go on following and go on moving inwards, one day you reach to the essence. That, Buddha calls the body of truth. There, no action and no no-action. All has disappeared, the whole duality has disappeared, you have come to the very essence of existence. That essence is liberating. That essence is nirvana. And you are not to go anywhere to find it, you are carrying it all along.

All beings are from the very beginning buddhas.
It is like water and ice:
Apart from water, no ice,
Outside living beings, no buddhas.
Not knowing it is near, they seek it afar. What a pity!

And if you go on seeking afar for that which is near, you will go on missing. Nobody is at fault. Before you go into the four comers of the world to search for it, first go into yourself. If you don’t find it there, then you can go anywhere you like. But people don’t go within, they start by without. And the without is vast – you can go on and on, you can search all over the earth. And people are searching. People come to me and they say, ‘We have been searching for our whole lives. And we have been to here and there, and we have been to Japan and to Ceylon and to Burma and to Thailand, and we have travelled all over the East. And we have not found it yet.’

The East is within you! It is not in Thailand, it is not in India. And you will not find it anywhere. At the most, if you accidentally come across an enlightened man, he will throw you to yourself. Not that he will give it to you. Nobody can give it to you. It is already there; there is no need to give it.

And because in the modern world communication has become easy, traveling has become easy, people are becoming even more mad. They go jumping from one city to another, from one airport to another airport. They are driving themselves crazy. And to reach home you need not enter into any aeroplane, into any train, into any car. You only need to enter into yourself. And ticket less – no ticket is needed. And nobody is there to debar you; it is your territory.

I have heard:

A party of Americans happened to arrive at Mount Vesuvius during one of its more spectacular eruptions. ‘Say!’ exclaimed one of the Yanks in an awed tone, ‘doesn’t that beat all Hell!’ ‘Sapristi!’ said the Italian guide. ’How you Americans-a travel!’

Now even Hell is in danger, afraid of the tourists.

People go on searching and seeking for something which needs no search, which can be found only when search stops. And I am not saying that you strive to stop it – then again you have started it. If you strive to stop it, then you have missed the point. You have just to see the point of it, that striving will take you away from you, that striving will create more and more tension. Seeing the fact – Ihi passika. Seeing this, striving disappears and there is suddenly a stillness. In that stillness the first glimpse will come of bliss. You will enter into your second body. And when you have entered into the second body then it will be more and more easy, very lucid, to slip into the central most core – the essential body, the body of truth.

Once you have tasted something of your inner bliss then you have the vision where to really search for, where to go now. Disappear into your innermost being and you will find it. Seek, and you will miss. Don’t seek, and find.

Not knowing it is near, they seek it afar. What a pity
It is like one in the water who cries out for thirst;
It is like the child of a rich house
Who has strayed away among the poor.

And has forgotten that he is rich – may have become a beggar. You are rich, infinitely rich. You are all emperors and empresses, gods and godesses. Just recognize. Don’t get too much into begging – and desire creates the beggar. Even a man like Alexander is a beggar, because the desire is there. A man like Napoleon is a beggar, because the desire is there. See the richest people of this earth and you will see just beggars and nothing else. And sometimes it happens, you come across a beggar and you see the emperor sitting there under the tree – having nothing, trot possessing anything.

Just possess yourself and you have possessed all. Be the master of yourself and you have become the master of all. Possessing things, you will remain a beggar. And people go on changing but not really transforming. You possess one thing, then you start possessing another thing, then you possess a third thing. Sometimes you start possessing other-worldly things, but nothing changes. Just form changes. Somebody possesses money and somebody starts possessing virtue. Now it is the same, not much difference. […]

I am not saying start striving to stop striving, otherwise you will simply change the name of your madness and you will remain the same. You will just change the label of your neurosis. There are people who are greedy for money and there are people who are greedy for God. It makes no difference at all, they are the same people. Greed is greed. It makes no difference about what greed is, for what greed is. Greed is greed.

Just see the point that striving is meaningless, that going anywhere is meaningless. Not because I am saying it – you have to see it: Ihi passika. You have to see it, you are not to believe it. Believing won’t help; believing is just a whitewash on the surface. Seeing brings transformation.

It is llike one in the water who cries out for thirst . . .

Hakuin says: You are crying for happiness, and you are like a fish in the water crying for water and crying, ‘I am thirsty.’ You have it! And you are begging everywhere.

It is like the child of a rich house
Who has strayed away among the poor.
The cause of our circling through the six worlds
Is that we are on the dark paths of ignorance.
Dark path upon dark path treading,
When shall we escape from birth-and-death?

What is the dark path of ignorance? Looking outward. The farther you look, the more darkness. Because the light burns inside you. Looking closer and closer, and there is more light. That’s why we call a Buddha ‘enlightened’ – he has come to know and realize his light. It is a perpetual light – without any fuel it is there, it cannot be exhausted. Suns will be exhausted and the moons will be exhausted and the stars will be exhausted. But the light that burns inside you as consciousness is inexhaustible. It is eternal. […]

That’s why Buddhas go on giving you whatsoever they have attained, go on shaking. Because the beauty of it is in sharing. That’s why Hakuin has sung this song. That’s why I am here, sharing my being with you, my joy with you, my celebration with you. It is something that has to be shared to keep it alive. It is something that has to be given. The more you give it, the more you have of it.

Never be a miser in your love and in your understanding. Share it. And you will have more and more of it. Don’t hoard it, otherwise you will miss it. One day you will find it has disappeared and there is nothing but stink left. Instead of fragrance there will be stinking. Share your love with everybody and anybody. Don’t make conditions to your love. And the best way to share is to share your understanding, to share your meditation.

Hakuin is doing that in this song. He’s sharing his Buddhahood. What he has known, he is singing about it, he is praising it. He is making it clear to people who have not yet attained but CAN attain. Maybe somebody hears the song, somebody is struck by it, stabbed in the very heart by it. It is a lion’s roar: somebody may be awakened out of his sleep.

The cause of our circling through the six worlds
Is that we are on the dark paths of ignorance.
Dark path upon dark path treading,
When shall we escape from birth and death?

Birth means getting attached to the physical body. Death means the frustration of that attachment to the body. Getting free of birth and death means getting free of the physical body. But how can you be free from the physical body? Unless you know the second body you will not be free from the physical body. So it is not a question of being free from the physical body; the basic question is how to enter into the second body. Once you are in the second you are free from the first. And once you are in the third you are free from the second too.

That’s why you don’t see Buddha laughing. Not that he didn’t laugh, but he has not been shown as laughing. Because in the third body, the body of truth, even bliss is meaningless. First, the body, the physical body, is the body of misery. Attached to the physical body you remain miserable. The second body is the body of bliss. Once you reach to it, all misery disappears, you are blissful. But bliss is the opposite of misery – part of duality. The body of truth goes beyond both, it is transcendental. Misery has disappeared, so what is the point of keeping bliss? When there is no misery, there is no point in bliss. When poverty has disappeared what is the point of holding richness? Even that can be dispossessed.

When all duality disappears – pleasure and pain, happiness, unhappiness, day and night, life and death – then for the first time you are in God.

The Zen meditation of the Mahayana
Is beyond all our praises.
Giving and morality and the other perfections,
Taking of the name, repentance, discipline,
And the many other right actions,
All come back to the practice of meditation.

Hakuin says: All that has been done in the name of religion down the ages, can be reduced to one single thing, and that is meditation – dhyana. And what is dhyana? Becoming aware of your physical body – the first dhyana, the first step of meditation. Becoming watchful of your physical body. Watch yourself walking, watch yourself eating, watch yourself running, talking, listening. Watch. And through watching you will see you are different from the physical body. Because the watcher cannot be the watched, the observer cannot be the observed, the seer cannot be the seen, the knower cannot be the known.

Watch the physical body, and the second body will arise. It is there – but you will start feeling. You will start recognizing it, it will start penetrating you. This is the first step of meditation: watch the physical body. Then the second step, and the last, is: watch the bliss body. Watch your ecstasy. And then you will suddenly see, the watcher cannot be the watched. ‘Ecstasy is there, but I am far away from it. Bliss is there, but I am the knower of it.’

Then you start getting into the third body, the body of truth. Then you become a pure witness – sakshin. And that is liberation. Hakuin says it happens through meditation that you discover, or rediscover, your Buddhahood.

By the merit of a single sitting
He destroys innumerable accumulated sins.
How should there be wrong paths for him?

And just in a single sitting it can happen. Hakuin does not preach the gradual path, Hakuin preaches the sudden path. It can happen in a single moment. It can happen now. You need not postpone it for tomorrow. Who knows? Tomorrow may never come. It never comes, really. It can happen this very moment. If your awareness is lucid, if your awareness is there, clear, crystal-clear, it can happen this very moment. This very sitting, and you can become a Buddha. And nobody is hindering the path except yourself. Nobody is the enemy except yourself, and nobody is the friend either.

By the merit of a single sitting
He destroys innumerable accumulated sins.

Hakuin says: Don’t be worried about sins and your past karma. In a single sitting of meditation, all that can be burnt. The fire of meditation is so potential, it can burn your whole past in a single moment. There is no need to be worried about past karma – ‘I have done some bad, so I have to suffer. I have done something, so I have to go to Hell.’ If you want to go, you will have to go! But these are all rationalizations that you are trying to find. If you wish, it is your wish – it will be fulfilled. This existence is very obliging. It goes on obliging – if you want to go to Hell, it supports. It says, ‘Go! I am all with you.’

But if you decide that ‘Enough is enough, and I have suffered enough,’ a single moment of meditativeness is enough to burn all your millions of past lives and millions of future lives too. You are released.

Start meditating. First on the body. Then on your inner feelings of bliss, joy. And go moving inwards. And one day the song of Hakuin will burst forth in you too. You will flower. And unless you flower you have not lived, or lived in vain. You are here to bloom. And unless you bear much fruit and much flowers you will go on missing the meaning of life.

People come to me and they ask, ‘What is the meaning of life’ As if meaning is there somewhere sold in the market. As if meaning is a commodity. Meaning has to be created. There is no meaning in life. Meaning is not a given thing; it has to be created. It has to become your inner work. Then there is meaning – and there is great meaning.

Love and meditate and you will attain to meaning. And you will attain to life, and abundant life.

-Osho

From This Very Body the Buddha, Discourse #1

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 World Needs Masters – Osho

Can you explain the fine line between our trust in you and the saying, “If you meet the Buddha on the road, kill him”?

There is no fine line. Unless you trust, you don’t have a Buddha, you don’t have a master.

Buddha has made the statement: “If you meet me on the way, kill me.” It is not said to those who don’t trust him, who don’t love him, who have not merged their identity with his being. Once you are in deep trust with a master, there is a danger that you may become so blissful with the merger of your identity with the master that you may not like to become enlightened on your own; hence, the statement.

The statement is saying that you are feeling so blissful, just being in tune with an awakened being, you don’t know how much more bliss is possible if you yourself become awakened. But to become awakened you will have to drop this identity. You will have to forget even the master. It is something about the inner journey. When a person is moving in meditation on the inner journey, the last thing is the master. It is easy to drop other ideas, other feelings; it is easy to drop greed, anger. But finally you come to a point when you have to drop the master too. That is the last barrier.

It is just in your mind. You have loved the man so much, your love has made it so difficult, that you would prefer to remain unenlightened than to drop the master. And a real master will say, “Drop me, so that you can also become a master in your own right.”

It happened in Ramakrishna’s life – and Ramakrishna was alive just in the last part of the preceding century, so he is not very far away, he is very close to us. He was a great devotee of the mother goddess, Kali. And it was not a formality, it was not just like going every Sunday to the church. He was the priest of the temple of Kali, but his behavior was strange. Sometimes he would worship, sometimes he would not open the doors of the temple at all. Sometimes he would worship the whole day, from morning to evening, till he fell down unconscious from dancing.

Rani Rasmani had made the temple near the Ganges in Calcutta – a beautiful temple and a very scenic place. But Rani Rasmani, although she was a queen of a small kingdom, belonged to the fourth caste of the Hindus, the untouchables. So no brahmin was ready to become a priest in the temple of an untouchable. For years there was no priest. Rasmani was very much in trouble. She looked all over Bengal; she was ready to give any salary the priest wanted, but no brahmin was ready to worship in a temple of a sudra, an untouchable.

But when Ramakrishna was approached, he said, “I will come.” Even Rasmani was a little puzzled: the man seems to be a little mad, because no brahmin was ready to come. Ramakrishna said, “Whether the temple is made by an untouchable or by a brahmin, the highest caste, the mother Kali is the same; it doesn’t matter. I am coming, and whatever salary you feel is right, must be right. I don’t know much about money – you are a queen; your decision will be far better.” When she heard that sometimes he dances, sings songs the whole day, and sometimes he does not even open the door, Rani Rasmani called him and said, “This is not right.”

He said, “Nobody can say to me what is right and what is wrong: it is a love affair. Only I know and my mother Kali knows. Sometimes I get angry at her when she does not behave. I have been for three days dancing, and she has not even given a little vision to me? Now let her be punished! I am not going to open the doors, and I am not going to offer the food.”

Rasmani said, “You are strange! You are supposed to be a priest – you have to do the ritual.” He said, “I am not a priest, and I am not supposed to do any ritual. I love! I love the Kali in my village. I will continue; if you are worried you can stop my salary… because when I prepare food for Kali, first I taste it, then I offer it to her. So that’s enough, I don’t need much – I can just taste a little more!”

This was unimaginable. In India you cannot taste anything and then offer it to God, or to a goddess. Rasmani said, “This is too much!”

He said, “No. My mother used to do the same. She would taste everything before she gave it to me. Was it worth giving or not? Has the taste come out right or not? I cannot offer anything to my mother without tasting it.”

This man, Ramakrishna, was really in love with that statue. Nobody was there, but his love was real. The goddess was unreal, but his love was not unreal.

One wandering mystic came to the temple and said to Ramakrishna, “You have not yet attained to the ultimate consciousness, and I can see you are capable of it. You are very close to it. Only one thing is blocking the way: this mother goddess, Kali. You love her too much. She does not exist, but your love certainly exists. And you have created a great image of her. You have dropped everything else from your mind, you are ready to reach to ultimate samadhi, ultimate ecstasy, but you will have to cut off the head of Kali.”

Ramakrishna said, “That is a little hard. Killing one’s own mother? – what are you saying? I would rather remain unenlightened. And anyway, the moment I close my eyes I see her; she is so beautiful and so alive, I cannot do this.”

But the mystic insisted. He said, “I have never come across a man who is so close – just one step!”

Ramakrishna was a simple man. He said, “Then you will have to help me, because when I close my eyes, I will not remember you. And Kali is standing before me, so gorgeous, so beautiful! And it is such an immense bliss to see her, I completely forget.”

Many times, he tried. He would close his eyes, and soon he was swaying, as if from an inner dance. And the mystic would say, “Wake up! Don’t forget what I have said.” Ramakrishna would open his eyes and say, “But this seems to be impossible.” Then the mystic found a way. He brought a piece of glass, really sharp, like a knife, and he said, “I will do one thing: I will just cut your forehead with this piece of glass. It will be painful, but it will remind you. The same way, you cut the mother Kali.”

Ramakrishna said, “Let us try.”

The mystic cut Ramakrishna’s forehead and the mark remained all his life. Blood started flowing, the pain was intense, and he remembered: with great courage, he cut the image of Kali in two parts – it was just in his imagination – and Kali fell in two parts. And he went into transcendental ecstasy. It took six days to wake him up, he was so deep in ecstasy. And the mystic said, “Don’t disturb him.”

After six days he was awakened, and his first words were, “The last barrier has fallen! I am grateful to you,” he said to the mystic. “If you had not insisted, I would have remained happy, but now I know what bliss is. It is a millionfold more.”

That is the meaning of Gautam Buddha’s saying. It is not for all, because you don’t have that love.

When you go inside you will not find Gautam Buddha. You may find all kinds of idiots there: the attorney general of Oregon, Governor Atiyeh, Ronald Reagan – anybody.

The statement is not for you. The statement is for those who had loved Buddha so much that Buddha knew that they could drop everything else, but they could not drop him. So he had to say, “When you meet me on the way” – that way is the inner way – “just chop my head off, so that you can become an enlightened person on your own.” And that is the joy of a master, to see his disciple also becoming a master.

This is the meaning when I say that this commune is a mystery school. The effort is to have everyone become a master; just disciplehood won’t do. I want you all to be masters. The world needs masters. Only a great energy of masters around the world can prevent the catastrophe of a third world war, which is looming on the horizon.

So it is not only a question of your enlightenment. It is also a question of the life or death of this whole planet.

-Osho

From From Bondage to Freedom, Discourse #26

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.

Without any Breaks – Annamalai Swami

Q: Are there no breaks at all in the jnani’s awareness of the Self? For example, if he is engrossed in reading a good book, will his full attention ‘be always on the book? Will he simultaneously be aware that he is the Self?

AS: If there are breaks in his Self-awareness this means that he is not yet a jnani. Before one becomes established in this state without any breaks, without changes, one has to contact and enjoy this state many times. By steady meditation it finally becomes permanent.

It is very difficult to attain Self-abidance, but once it is attained it is retained effortlessly and never lost. It is a little like putting a rocket into space. A great effort and great energy are required to escape the earth’s gravitational field. If the rocket is not going fast enough, gravity will pull it back to earth. But once it has escaped the pull of gravity it can stay out in space quite effortlessly without falling back to earth…

-Annamalai Swami

From Living by the Words of Bhagavan, p. 284

Sudden Enlightenment and its Obstacles – Osho

You said that either one sees the world or the Brahman and that no gradually increasing perception of the Brahman is possible. But in experience we feel that as we become aware and more silent and still, the feeling of the divine presence becomes gradually clearer and clearer. What is this gradual growth and clarity if the authentic experience is never gradual, but sudden?

This has been a very ancient problem: “Is enlightenment sudden or gradual?” Many things have to be understood. There has been a tradition which says that enlightenment is gradual and that everything can be divided into degrees, everything can be divided into steps – that like anything else, knowledge can also be divided; you can become more and more wise, you can become more and more enlightened. This has been widely accepted because the human mind cannot conceive of anything sudden. Mind wants to divide, analyze. Mind is a divider. Degrees can be understood by the mind, but suddenness is non – mental-beyond mind.

If I say to you that you are ignorant and that gradually you will become wise, this is comprehensible, you can comprehend it. If I say to you, “No, there is no gradual growth. Either you are ignorant or you become enlightened, there is a sudden jump,” then the question arises of how to become enlightened. If there were no gradualness, there could be no progress. If there were no degree of growth, no degrees, then you could not make progress, you could not proceed. From where to begin? In a sudden explosion, the beginning and the end are both the same. There is no gap between the beginning and the end, so from where to begin? The beginning is the end. It becomes a puzzle for the mind, it becomes a koan. But sudden enlightenment seems to be impossible. It is not that it is impossible, but that the mind cannot conceive of it. And, remember, how can the mind conceive of enlightenment? It cannot. It has been widely accepted that this inner explosion is also gradual growth. Even many enlightened persons have conceded that to your minds, and they have said, “Yes, there is a gradual growth.”

It is not that there is. They have said it and accepted your attitude, your way of perception. They have been in a deep compassion for you. They know that if you start thinking that it is gradual, the start will be good, but there will be no gradual growth. But if you start, if you go on seeking it, someday the sudden thing will happen to you. And if it is said that enlightenment is only sudden and no gradual growth is possible, you are not even going to start and it will never happen. Many enlightened persons have said that enlightenment is a gradual thing just to help you, just to persuade you to start.

Something is possible through gradual process, but not enlightenment – not enlightenment, something else. And that something else becomes helpful. For example, if you are making water to evaporate it, heating it, evaporation will come suddenly. At a certain point, at a hundred degrees, evaporation will happen – suddenly! There will be no gradual growth between water and vapor. You cannot divide; you cannot say that this water is a little vapor and a little water. Either it is water or it is all vapor. Suddenly the water jumps into the state of vapor. There is a jump – not gradual growth. But by heating you are gradually giving heat to the water. You are helping it to reach the hundred degree point, the evaporating point. This is a natural growth. Up to the evaporating point, the water will grow in the sense of being more and more hot. Then evaporation will happen suddenly.

So there have been masters who were wise, compassionate, who used the language of the human mind which you can understand, telling you, “Yes, there is a gradual growth.” It gives you courage and confidence and hope, and a possibility that it can happen to you also. You cannot attain in a sudden explosion, but by and by, step by step, with your limitations, with your weaknesses, you can grow to it. It may take many lives, but still there is hope. You will just get heated by all your efforts.

The second thing to remember: even hot water is still water. So even if you become more clear in your mind, more pure in your perceptions, more moral, more centered, you are still man, not a buddha, not enlightened. You become more silent, more still, calmer. You feel a deep bliss, but still you are a man, and your feelings are really negative, not positive.

You feel calm because you are now less tense. You feel blissful because now you are clinging less to your miseries; you are not creating them. You feel collected. It is not that you have come to realize the one, but only because now you are less divided. Remember this: your growth is negative. You are just hot water. The possibility is there that at any moment you will come to the point where evaporation happens. When it happens, you will not feel calmness, you will not even feel blissful, you will not feel silent, because these attributes are relative to their opposites. When you are tense, you can feel silence. When you feel noise, you can feel stillness. When you are divided, fragmentary, you can feel oneness. When you are in suffering, anguish, you can feel bliss.

That is why Buddha was silent – because language cannot now express that which is beyond polarities. He cannot say, “Now I am filled with bliss,” because even this feeling that “Now I am filled with bliss” is possible only with a background of suffering and anguish. You can feel health only with a background of illness and disease; you can feel life only with a background of death. Buddha cannot say, “Now I am deathless,” because death has disappeared so completely that deathlessness cannot be felt.

If the misery has disappeared so completely, how can you feel blissful? If the noise and the anguish are so absolutely non-existent, how can you feel silence? All these experiences, feelings, are related to their opposites. Without their opposites they cannot be felt. If darkness disappears completely, how can you feel light? It is impossible.

Buddha cannot say, “I have become light!” He cannot say, “Now I am filled with light.” If he says such things, we will say he is not yet a buddha. He cannot utter such things. Darkness must be there if you want to feel light; death must be there if you want to feel deathlessness. You cannot avoid the opposite. It is a basic necessity for any experience to exist. So what is Buddha’s experience? Whatsoever we know, it is not that. It is neither negative nor positive, neither this nor that. And whatsoever can be expressed, it is not that.

That is why Lao Tzu insists so much that truth cannot be said, and the moment you say it you have falsified it. Already it is untrue. Truth cannot be said because of this: it cannot be divided into polar opposites, and language is meaningful only with polar opposites. Language becomes meaningless otherwise. Without the contrary, language loses meaning.

So there is a tradition which says that enlightenment is gradual, but that tradition is not really the truth. It is just a half-truth uttered in compassion for human minds. Enlightenment is sudden, and it cannot be otherwise. It is a jump! It is a discontinuity from your past! Try to understand: if something is gradual, the past goes on remaining in it. If something is gradual, then there is a continuity.

There is no gap. If from ignorance to knowledge there is gradual growth, the ignorance cannot completely disappear. It will remain, it will continue, because there has been no discontinuity, there has been no gap. So the ignorance may become more polished, the ignorance may become more knowledgeable. The ignorance may appear wise, but it is there. The more polished it is, then, of course, the more dangerous. The more knowledgeable it is, then the more cunning one is and the more capable of deceiving oneself.

Enlightenment and ignorance are absolutely separate, discontinuous. A jump is needed – a jump in which the past dissolves completely. The old is gone; it is no more, and the new has appeared which was never there before.

Buddha is reported to have said, “I am not that one who was seeking. The one who has appeared now never was before.” This looks absurd, illogical, but it is so. It is so! Buddha says, “I am not he who was seeking; I am not he who was desiring enlightenment; I am not he who was ignorant. The old man is dead completely. I am a new one. I never existed in that old man. There has been a gap. The old has died and the new is born.”

For the mind to conceive of this is difficult. How can you conceive of it? How can you conceive of a gap? Something must continue. How can something disappear completely and something new appear? It was absurd for logical minds, it was absurd for scientific minds, just two decades before. But now, for science, it is not absurd. Now they say that deep down in the atom electrons appear and disappear, and they take jumps. From one point the electron takes a jump to another; in between the two it is not. It appears at point A, then disappears and reappears at point B, and within the gap it is no more. It is not there. It becomes absolutely non-existent.

If this is so, it means that non-existence is also a sort of existence. It is difficult to conceive of, but it is so: non-existence is also a sort of existence. It is as if something moves from the visible to the invisible, as if something moves from form to formlessness.

When Gautam Siddharth, the old man who died in Gautam Buddha, was seeking, he was a visible form. When the enlightenment happened, that form completely dissolved into the formless. For a moment there was a gap; there was no one. Then from that formlessness a new form arose.

This was Gautam Buddha. Because the body continues in the same way, we think that there is a continuity, but the inner reality changes completely. Because the body continues in the same way, that is why we say “Gautam Buddha” – that “Gautam Siddharth has now become Gautam the awakened; he has become a buddha.” But Buddha himself says, “I am not he who was seeking. I am a totally different one.”

It is difficult for the mind to conceive of this – and for the mind many things are difficult, but they cannot be denied just because they are difficult for the mind. The mind has to yield to those impossibilities which are incomprehensible to it. Sex cannot yield to the mind; the mind has to yield to sex. This is one of the most basic inner facts – that enlightenment is a discontinuous phenomenon. The old simply disappears and the new is born.

There has been another tradition, a later tradition, of those who have been insisting all through history that Enlightenment is sudden – that it is not gradual. But those who belong to it are very few. They stick to the truth, but they are bound to be very few because no following can be created if sudden Enlightenment is the case. You simply cannot understand it, so how can you follow it? It is shocking to the logical structure and it seems absurd, impossible. But remember one thing: then you move into deeper realms. Whether of matter or of mind, you will have to encounter many things of which a superficial mind cannot conceive.

Tertullian, one of the greatest Christian mystics, has said, “I believe in God because God is the greatest absurdity. I believe in God because mind cannot believe in God.” It is impossible to believe in God; no proof, no argument, no logic can help the belief in God. Everything goes against him, against his existence, but Tertullian says, “That is why I believe – because only by believing in an absurdity can I move away from my mind.”

This is beautiful. If you want to move away from your mind, you will need something of which your mind cannot conceive. If your mind can conceive of it, it will absorb it into its own system, and then you cannot transcend your mind. That is why every religion has insisted on some point which is absurd. No religion can exist without some absurdity just as a foundation in it. From that absurdity you either turn back and say, “I cannot believe so I will go away.” Then you remain yourself – or you take a jump, you turn away from your mind. And unless your mind is killed the enlightenment cannot happen.

Your mind is the problem, your logic is the problem, your arguments are the problem.

They are on the surface. They look true, but they deceive. They are not true. For example, look how the mind’s structure functions. The mind divides everything in two, and nothing is divisible. Existence is indivisible; you cannot divide it – but mind goes on dividing it. It says that “this” is life and “this” is death. What is the actual fact? The actual fact is that both are the same. You are both alive and dying this very moment; you are doing both. Rather, you are both -death and life.

Mind divides. It says, “this” is death and “this” is life. Not only does it divide; it says that both are opposites, enemies, and that death is trying to destroy life. And it looks okay: death is “trying to destroy life.” But if you penetrate deeper, deeper than the mind, death is not trying to destroy life!

You cannot exist without death. Death is helping you to exist. It is every moment helping you to exist. If for a single moment death stops working, you will die.

Death is every moment throwing away many parts in you which have become non-functional. Many cells die; they are removed by death. When they are removed, new ones are born. You are growing: something is dying and something is being born continuously. Every moment there is death and life, and both are functioning. In language I have to call them both two. They are not two; they are two aspects of one phenomenon. Life and death are one; “life-death” is a process. But mind divides.

That division looks okay for us, but that division is false.

You say “this” is light and “that” is dark; you divide. But where does darkness start and where does light end? Can you demarcate them? You cannot demark them. Actually, whiteness and blackness are two poles of a long greyness, and that greyness is life. On one pole blackness appears and on another pole whiteness appears, but the reality is grey, and that grey contains both in itself. Mind divides and then everything looks clear-cut. Life is very confusing; that is why life is a mystery.

And because of this, mind cannot understand life. It is helpful to create clear-cut concepts. You can think easily, conveniently, but you miss the very reality of life. Life is a mystery, and mind demystifies everything. Then you have dead fragments, not the whole.

With the mind you will not be able to conceive of how enlightenment is sudden, how you will disappear and something new will be there which you had never known before. But don’t try to understand through mind. Rather, practice something which will make you more and more hot.

Rather, try to attain some fire which will make you more and more hot. And then one day suddenly you will know that the old has disappeared; the water is no more. This is a new phenomenon. You have evaporated, and everything has changed totally.

Water was always flowing downwards, and after evaporation the new phenomenon is rising upwards.

The whole law has changed. You have heard about one law, Newton’s law of gravity, which says that the earth attracts everything downwards. But the law of gravity is only one law. There is another law. You may not have heard about it because science has yet to uncover it, but yoga and tantra have known it for centuries. They call it levitation. Gravity is the pull downwards and levitation is the pull upwards.

The story of how the law of gravity was discovered is well known. Newton was sitting under a tree, under an apple tree, and then one apple fell down. Because of this he started thinking, and he felt that something is pulling the apple downwards. Tantra and yoga ask, “How did the apple reach upwards in the first place? How?” That must be explained first – how the apple reached the upward position, how the tree is growing upwards. The apple was not there; it was hidden in a seed, and then the apple traveled the whole journey. It reached the upward position and only then did it fall down. So gravity is a secondary law. Levitation was there first. Something was pulling the apple upwards. What is that?

In life we easily know gravity because we are all pulled downwards. The water flows downwards; it is under the law of gravity. When it evaporates, suddenly the law also evaporated. Now it is under levitation, it rises upwards.

Ignorance is under the law of gravity: you always move downwards, and whatsoever you do makes no difference. You have to move downwards. In every way you will have to move downwards, and struggle alone will not be of much help unless you enter a different law – the law of levitation. That is what samadhi is – the door for levitation. Once you evaporate, once you are no more water, everything changes. It is not that now you can control: there is no need to control, you simply cannot flow downwards now. As it was impossible before to rise upwards, now it is impossible to flow downwards.

It is not that a buddha tries to be non-violent; he cannot do otherwise. It is not that he tries to be loving; he cannot do otherwise. He has to be loving. That is not a choice, not an effort, not any cultivated virtue, it is simply that now this is the law: he rises upwards. Hate is under the law of gravity; love is under levitation.

This sudden transformation doesn’t mean that you are not to do anything and that you are simply to wait for the sudden transformation. Then it will never come. This is the puzzle. When I say – or someone else says – that enlightenment is sudden; we think that if it is sudden nothing can be done that we must simply wait. When it will happen, it will happen, so what can one do? If it is gradual you can do something.

But I say to you that it is not gradual, and yet you can do something. And you have to do something, but that something will not bring you enlightenment. That something will bring you near the phenomenon of enlightenment. That something will make you open for the phenomenon of enlightenment to happen. So enlightenment cannot be an outcome of your efforts; it is not. Through your efforts you simply become available for the higher law of levitation. Your availability will come through your effort, not enlightenment. You will become open, you will become non-resistant, you will become cooperative for the higher law to work. And once you are cooperative and non-resistant, the higher law starts functioning. Your efforts will yield you; your efforts will make you more receptive.

It is just like this: you are sitting in your room with closed doors. The sun is outside, but you are in darkness. You cannot do anything to bring the sun in, but if you simply open the doors your room becomes available. You cannot bring the sun in, but you can block it out. If you open your doors, the sun will enter, the waves will come; the light will come into the room.

You are not really bringing the light; you are simply removing the hindrance. The light comes by itself. Understand it deeply: you cannot do anything to reach enlightenment, but you are doing many things to hinder it – to hinder it from reaching to you. You are creating many barriers, so you can only do something negatively: you can throw the barriers; you can open the doors. The moment the doors are open, the rays will enter, the light will touch you and transform you.

All effort in this sense is to destroy the barriers, not to attain enlightenment. All effort is negative. It is just like medicine. The medicine cannot give you health; it can only destroy your diseases. Once the diseases are not there, health happens; you become available. If diseases are there, health cannot happen.

That is why medical science, Eastern or Western, has not yet been able to define what health is. They can define each disease exactly – they know thousands and thousands of diseases and they have defined them all – but they cannot define what health is. At the most they can say that when there is no disease you are healthy. But what is health? Something which goes beyond mind. It is something which is there: you can have it, you can feel it, but you cannot define it.

You have known health, but can you define it – what it is? The moment you try to define it you will have to bring disease in. You will have to talk something about disease, and you will have to say, “No-disease is health.” This is ridiculous. To define health you need disease? And disease has definite qualities. Health also has its own qualities, but they are not so definite because they are infinite. You can feel them; when health is there you know it is there. But what is it? Diseases can be treated, destroyed. Barriers are broken and the light enters. Similar is the phenomenon of enlightenment. It is a spiritual health. Mind is a spiritual disease, and meditation is nothing but medicine.

Buddha is said to have said, “I am a medicine man, a vaidya – a physician. I am not a teacher and I have not come to give you doctrines. I know a certain medicine which can cure your diseases. And don’t ask about health. Take the medicine, destroy the disease, and you will know what health is. Don’t ask about it.” Buddha says, “I am not a metaphysician, I am not a philosopher. I am not interested in what God is, in what soul is, in what kaivalya, aloneness, moksha, liberation, and nirvana is. I am not interested! I am simply interested in what disease is and in how it can be cured. I am a medicine man.” His approach is absolutely scientific. He has diagnosed human dilemma and disease. His approach is absolutely right.

Destroy the barriers. What are the barriers? Thinking is the basic barrier. When you think, a barrier of thoughts is created. Between you and the reality a wall of thoughts is created, and thoughts are more dense than any stone wall can be. And then there are many layers of thought. You cannot penetrate through them and see what the real is. You go on thinking about what the real is and you go on imagining what the real is, and the real is here and now waiting for you. If you become available to it, it will happen to you. You go on thinking about what the real is, but how can you think if you don’t know?

You cannot think about something which you don’t know; you can only think about something which you already know. Thinking is repetitious, tautological; it never reaches to anything new and unknown. Through thinking you never touch the unknown; you only touch the known, and it is meaningless because you already know it. You can go on feeling it again and again; you may enjoy the feeling, but nothing new comes out of it.

Stop thinking. Dissolve thinking, and the barrier is broken. Then your doors are open and the light can enter. And once the light enters, you know that the old is no more. You know now that that which you are is absolutely the new. It never was before; you had never known it; but you may even say that this is the “ancient-most” – it was there always, not known to you.

You can use both expressions; they mean the same. You can call it the “ancient-most” – the brahman who has always been there, and you can say that you were missing it continuously.

Or you can say that this is the newest – that which has happened only now and never was before.

That too is right because for you this is the new. If you want to speak about the truth, you will have to use paradoxical expressions. The Upanishads say, “This is the new and this is the old. This is the most ancient and this is the newest. It is the far and the near both.” But then language becomes paradoxical, contradictory.

And you ask me, “What is this gradual growth and clarity if the authentic experience is never gradual, but sudden?” This clarity is of the mind; this clarity is of a lessening of disease; this clarity is of the falling of barriers. If one barrier falls you are less burdened, your eyes are less clouded. If another barrier falls you are still more unburdened, your eyes become still more clear. But this clarity is not of enlightenment; this clarity is only of a lessening disease, not of health. When all barriers disappear, with those barriers your mind also disappears.

Then you cannot say, “Now my mind is clear, it is no more.” Then you simply say, “Now there is no mind.” When there is no mind, then the clarity is of enlightenment. Then the clarity is of enlightenment! That is absolutely different. Then another dimension has opened. But you will have to pass through clarities of mind. Remember always that no matter how clear your mind becomes; it is still a barrier.

No matter how transparent your mind becomes, even if it becomes a transparent glass and you can look to the other side, still it is a barrier and you will have to break it completely. So sometimes it happens that when one is meditating one becomes more and more clear, more sane, more still; silence is felt. Then one clings to meditation and thinks that everything is achieved. Great masters have always been emphasizing that a day comes when you have to throw your meditation also.

I will tell you one story – one Zen story. Bokuju was meditating – meditating very deeply, meditating with his whole heart. His master would come every day, and he would just laugh and go back.

Bokuju became annoyed. The master would not say anything, he would just come and look at him, laugh and go away. And Bokuju was feeling very good in meditation. His meditation was deepening, and he needed someone to appreciate him. He was waiting for the master to pat him and say, “Good, Bokuju. You did well.” But the master just laughed. The laughter felt insulting – as if Bokuju was not progressing, and he was progressing. As he progressed more, the laughter grew more and more insulting. It was impossible to tolerate it now.

One day the master came, and Bokuju was feeling absolutely silent as far as mind can go; there was no noise within, no thought. The mind was absolutely transparent; no barrier was felt. He was filled with a subtle deep happiness, joy was bubbling all over, he was in ecstasy. Thus, he thought, “Now my master will not laugh. Now the moment has come, and he is going to tell me, ‘Now Bokuju, you have become enlightened.’”

That day the master came: the master came with a brick in his hand, and he started rubbing that brick on the rock on which Bokuju was sitting. He was so silent, and the rubbing of the brick created noise. He became annoyed. At last he couldn’t tolerate it, so he opened his eyes and asked his master, “What are you doing?”

The master said, “I am trying to make this brick a mirror, and by continuously rubbing it I hope that someday this brick will become a mirror.”

Bokuju said, “You are behaving stupidly. This stone, this brick, is not going to become a mirror. No matter how much you rub it, it is not going to become a mirror.”

The master laughed and said, “Then what are you doing? This mind can never become enlightened, and you go on rubbing and rubbing it. You are polishing it, and you are feeling so good that when I laugh you feel annoyed.” And suddenly, as the master threw his brick, Bokuju became aware. When the master threw his brick, suddenly he felt that the master was right, and the mind broke. Then from that day on there was no mind and no meditation. He became enlightened.

The master said to him, “Now you can move anywhere. Go, and teach others also. First teach them meditation; then teach them non-meditation. First teach them how to make the mind clear, because only a very clear mind can understand that now even this clear mind is a barrier. Only a deeply meditative mind can understand that now even meditation has to be thrown.

You cannot understand it right now. Krishnamurti goes on saying that there is no need of any meditation, and he is right. But he is talking to wrong persons. He is right; there is no need for any meditation, but he is wrong because of to whom he is saying this. Those who cannot even understand what meditation is, how can they understand that there is no need for any meditation?

This is going to be harmful for them because they will cling to this idea. They will feel that this idea is very good, there is no need of meditation, so “We are already enlightened.”

Listening to Krishnamurti, many feel that now there is no need of meditation and that those who are meditating are foolish. They may waste their whole life because of this thought, and this thought is right. There comes a point when meditation has to be thrown; there comes a point when meditation becomes a barrier. But wait for this point to come. You cannot throw something which you don’t have. Krishnamurti says, “No need of meditation; don’t meditate.” But you have never meditated, so how can you say, “Don’t meditate”?

A rich man can renounce his riches, not a poor man. To renounce you need something to renounce in the first place. If you meditate, you can renounce it one day – and that is the last renunciation, and that is the greatest. Wealth can he renounced; it is easy. Family can be renounced; it is not difficult.

The whole world can be renounced because everything is outer and outer and outer. The last thing is meditation, the innermost wealth. And when you renounce it, you have renounced yourself. Then no self remains – not even the meditating self, the great meditator. Even that image is broken. You have fallen into nothingness. Only in this nothingness, the discontinuity. The old has disappeared and the new has happened. You become available through meditation.

Whatsoever is felt through meditation, don’t think that it is enlightenment. These are just glimpses of a lessening disease, of a dispersing disease. You feel good. The disease is less, so you feel relatively healthy. Real health is not yet there, but you are more healthy than before and it is good to be more healthy than before.

-Osho

From The Book of Secrets, Discourse #40, Q1

Copyright© OSHO International Foundation

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Fulfillment Through Centering – Osho

There are many questions. The first: 

Is self- actualization a basic need of man?

First, try to understand what is meant by self-actualization. A. H. Maslow has used this term “self-actualization.” Man is born as potentiality. He is not really actual – just potential. Man is born as a possibility, not as an actuality. He may become something; he may attain actualization of his potentiality or he may not attain. The opportunity may be used or it may not be used. And nature is not forcing you to become actual. You are free. You can choose to become actual; you can choose not to do anything about it. Man is born as a seed. Thus, no man is born fulfilled – just with the possibility of fulfillment.

If that is the case – and that is the case – then self-actualization becomes a basic need. Because unless you are fulfilled, unless you become what you can be or what you are meant to be, unless your destiny is fulfilled, unless you actually attain, unless your seed becomes a fulfilled tree, you will feel that you are missing something. And everyone is feeling, that he is missing something. That feeling of missing is really because of this, that you are not yet actual. It is not really that you are missing riches or position, prestige or power. Even if you get whatsoever you demand – riches, power, prestige, anything – you will feel this constant sense of something missing within you, because this something missing is not related with anything outward. It is related with your inner growth. Unless you become fulfilled, unless you come to a realization, a flowering, unless you come to an inner satisfaction in which you feel, “Now this is what I was meant to be,” this sense of something missing will be felt. And you cannot destroy this feeling of something missing by anything else.

So self-actualization means a person has become what he was to become. He was born as a seed and now he has flowered. He has come to the complete growth, an inner growth, to the inner end.

The moment you feel that all your potentialities have become actual, you will feel the peak of life, of love, of existence itself.

Abraham Maslow, who has used this term “self-actualization,” has also coined another term: “peak experience.” When one attains to oneself, he reaches a peak – a peak of bliss. Then there is no hankering after anything. He is totally content with himself. Now nothing is lacking; there is no desire, no demand, no movement. Whatsoever he is, he is totally content with himself. Self-actualization becomes a peak experience, and only a self-actualized person can attain peak experiences. Then whatsoever he touches, whatsoever he is doing or not doing – even just existing – is a peak experience for him; just to be is blissful. Then bliss is not concerned with anything outside, it is just a by-product of the inner growth.

A buddha is a self-actualized person. That is why we picture Buddha, Mahavir and others – why we have made sculptures, pictures, depictions of them – sitting on a fully blossomed lotus. That fully blossomed lotus is the peak of flowering inside. Inside they have flowered and have become fully blossomed. That inner flowering gives a radiance, a constant showering of bliss from them. All those who come even within their shadows, all those who come near them feel a silent milieu around them.

There is an interesting story about Mahavir. It is a myth, but myths are beautiful and they say much which cannot be said otherwise. It is reported that when Mahavir would move, all around him, in an area of about twenty-four miles, all the flowers would bloom. Even if it was not the season for the flowers, they would bloom. This is simply a poetic expression, but even if one was not self-actualized, if one were to come in contact with Mahavir his flowering would become infectious, and one would feel an inner flowering in oneself also. Even if it was not the right season for a person, even if he was not ready, he would reflect, he would feel an echo. If Mahavir was near someone, that person would feel an echo within himself, and he would have a glimpse of what he could be.

Self-actualization is the basic need. And when I say basic, I mean that if all your needs are fulfilled, all except self-realization, self-actualization, you will feel unfulfilled. In fact, if self-actualization happens and nothing else is fulfilled, still you will feel a deep, total fulfillment. That is why Buddha was a beggar, but yet an emperor.

Buddha came to Kashi when he became enlightened. The king of Kashi came to see him and he asked, “I do not see that you have anything, you are just a beggar, yet I feel myself a beggar in comparison to you. You do not have anything, but the way you walk, the way you look, the way you laugh makes it seem as if the whole world is your kingdom. And you have nothing visible – nothing! So where is the secret of your power? You look like an emperor.” Really, no emperor has ever looked like that – as if the whole world belongs to him. “You are the king, but where is your power, the source?”

So Buddha said, “It is in me. My power, my source of power, whatsoever you feel around me is really within me. I do not have anything except myself, but it is enough. I am fulfilled; now I do not desire anything. I have become desireless.”

Really, a self-actualized person will become desireless. Remember this. Ordinarily we say that if you become desireless, you will know yourself. The contrary is more true: if you know yourself, you will become desireless. And the emphasis of tantra is not on being desireless, but on becoming self-actualized. Then desirelessness follows.

Desire means you are not fulfilled within; you are missing something so you hanker after it. You go on, from one desire to another, in search of fulfillment. That search never ends because one desire creates another desire. Really, one desire creates ten desires. If you go in search of a desireless state of bliss through desires, you will never reach. But if you try something else – methods of self-actualization, methods of realizing your inner potentiality, of making them actual – then the more you will become actual the less and less desires will be felt, because really, they are felt only because you are empty inside. When you are not empty within, desiring ceases.

What to do about self-actualization? Two things have to be understood. One: self-actualization doesn’t mean that if you become a great painter or a great musician or a great poet you will be self-actualized. Of course, a part of you will be actualized, and even that gives much contentment. If you have a potentiality of being a good musician, and if you fulfill it and you become a musician, a part of you will be fulfilled – but not the total. The remaining humanity within you will remain unfulfilled. You will be lopsided. One part will have grown, and the remaining will have stayed just like a stone hanging around your neck.

Look at a poet. When he is in his poetic mood he looks like a buddha; he forgets himself completely. The ordinary man in the poetic mood is as if he is no more there. So when a poet is in his mood, he has a peak – a partial peak. And sometimes poets have glimpses which are only possible with enlightened, buddha-like minds. A poet can speak like a buddha. For example, Khalil Gibran speaks like a buddha but he is not a buddha. He is a poet – a great poet.

So if you see Khalil Gibran through his poetry, he looks like Buddha, Christ or Krishna. But if you go and meet the man Khalil Gibran, he is just ordinary. He talks about love so beautifully – even a buddha may not talk so beautifully. But a buddha knows love with his total being. Khalil Gibran knows love in his poetic flight. When he is on his poetic flight, he has glimpses of love – beautiful glimpses. He expresses them with rare insight. But if you go and see the real Khalil Gibran, the man, you will feel a disparity. The poet and the man are far apart. The poet seems to be something which happens to this man sometimes, but this man is not the poet.

That is why poets feel that when they are creating poetry someone else is creating; they are not creating. They feel as if they have become instruments of some other energy, some other force. They are no more. This feeling comes because, really, their totality is not actualized – only a part of it is, a fragment.

You have not touched the sky. Only one of your fingers has touched the sky, and you remain rooted on the earth. Sometimes you jump, and for a moment you are not on the earth; you have deceived gravity. But the next moment you are on the earth again. When a poet is feeling fulfilled, he will have glimpses – partial glimpses. When a musician is feeling fulfilled, he will have partial glimpses.

It is said of Beethoven that when he was on the stage he was a different man, altogether different. Goethe has said that when Beethoven was on stage directing his group, his orchestra, he looked like a god. It could not be said that he was an ordinary man. He was not a man at all; he was superhuman. The way he looked, the way he raised his hands, was all superhuman. But when he came back from the stage he was just an ordinary man. The man on the stage seemed to be possessed by something else, as if Beethoven was no more there and some other force had entered into him. Back down from the stage he was again Beethoven, the man.

Because of this, poets, musicians, great artists, creative people are more tense – because they have two types of being. Ordinary man is not so tense because he always lives in one: he lives on the earth. But poets, musicians, great artists jump; they go beyond gravity. In certain moments they are not on this earth, they are not part of humanity. They become part of the buddha world – the land of the buddhas. Then again they are back here. They have two points of existence; their personalities are split.

So every creative artist, every great artist is in a certain way insane. The tension is so much! The rift, the gap between these two types of existences is so great – unbridgeably great. Sometimes he is just an ordinary man; sometimes he becomes buddha-like. Between these two points he is divided, but he has glimpses.

When I say self-actualization, I do not mean that you should become a great poet or you should become a great musician. I mean that you should become a total man. I do not say a great man because a great man is always partial. Greatness in anything is always partial. One moves and moves and moves in one direction, and in all other dimensions, all other directions, one remains the same – one becomes lopsided.

When I say become a total man, I do not mean become a great man. I mean create a balance, be centered, be fulfilled as a man – not as a musician, not as a poet, not as an artist, but fulfilled as a man. What does it mean to be fulfilled as a man? A great poet is a great poet because of great poetry. A great musician is great because of great music. A great man is a great man because of certain things he has done – he may be a great hero. A great man in any direction is partial. Greatness is partial, fragmentary. That is why great men have to face more anguish than ordinary men.

What is a total man? What is meant by being a whole man, a total man? It means, firstly, be centered; do not exist without a center. This moment you are something, the next moment something else. People come to me and I generally ask them, “Where do you feel your center – in the heart, in the mind, in the navel, where? In the sex center? Where? Where do you feel your center?”

Generally, they say, “Sometimes I feel it in the head, sometimes in the heart, sometimes I do not feel it at all.” So I tell them to close their eyes before me and feel it just now. In the majority of cases this happens: they say, “Just now, for a moment, I feel that I am centered in the head.” But the next moment they are not there. They say, “I am in the heart.” And the next moment the center has slipped, it is somewhere else, at the sex center or somewhere else.

Really, you are not centered; you are only momentarily centered. Each moment has its own center, so you go on shifting. When mind is functioning, you feel that the head is the center. When you are in love, you feel it is the heart. When you are not doing anything particularly, you are confused – you cannot find out where the center is, because you can find this out only when you are working, doing something. Then a particular part of the body becomes the center. But you are not centered. If you are not doing anything; you cannot find where your center of being is.

A total man is centered. Whatsoever he is doing, he remains in the center. If his mind is functioning, he is thinking, thinking goes on in the head but he remains centered in the navel. The center is never missed. He uses the head, but he never moves to the head. He uses the heart, but he never moves to the heart. All these things become instruments, and he remains centered.

Secondly, he is balanced. Of course, when one is centered one is balanced. His life is a deep balance. He is never one-sided; he is never at any extreme – he remains in the middle. Buddha has called this the middle path. He remains always in the middle.

A man who is not centered will always move to the extreme. When he eats he will eat much, he will overeat, or he can fast, but right eating is impossible for him. Fasting is easy, overeating is okay. He can be in the world, committed, involved, or he can renounce the world – but he can never be balanced. He can never remain in the middle, because if you are not centered you do not know what middle means.

A person who is centered is always in the middle in everything, never at any extreme. Buddha says his eating is right eating; it is neither overeating, nor fasting. His labor is right labor – never too much, never too little. Whatsoever he is, he is always balanced.

First thing: a self-actualized person will be centered.

Second thing: he will be balanced.

Thirdly: if these two things happen – centering, balance – many things will follow. He will always be at ease. Whatsoever the situation, the at-easeness will not be lost. I say whatsoever the situation – unconditionally, the at-easeness will not be lost, because one who is at the center is always at ease. Even if death comes, he will be at ease. He will receive death as one receives any other guest. If misery comes, he will receive it. Whatsoever happens, it cannot dislodge him from his center. That at-easeness is also a by-product of being centered.

For such a man, nothing is trivial, nothing is great; everything becomes sacred, beautiful, holy – everything! Whatsoever he is doing, whatsoever, it is of ultimate concern – as if of ultimate concern.

Nothing is trivial. He will not say, “This is trivial, this is great.” Really, nothing is great, nor is anything small and trivial. The touch of the man is significant. A self-actualized person, a balanced, centered person, changes everything. The very touch makes it great.

If you observe a buddha, you will see that he walks and he loves walking. If you go to Bodhgaya where Buddha attained enlightenment, to the bank of the Niranjana – to the place where he was sitting under the Bodhi tree – you will see that the place of his steps has been marked. He would meditate for one hour, then he would walk around. In Buddhist terminology this is called chakraman. He would sit under the Bodhi tree, then he would walk. But he would walk with a serene attitude, as if in meditation.

Someone asked Buddha, “Why do you do this? Sometimes you sit with closed eyes and meditate, then you walk.”

Buddha said, “Sitting in order to be silent is easy, so I walk. But I carry the same silence within. I sit, but inside I am the same – silent. I walk, but inside I am the same – silent.”

The inner quality is the same… When he meets an emperor and when he meets a beggar, a buddha is the same, he has the same inner quality. When meeting a beggar, he is not different, when meeting an emperor he is not different; he is the same. The beggar is not a nobody and the emperor is not a somebody. And really, while meeting a buddha, emperors have felt like beggars and beggars have felt like emperors. The touch, the man, the quality remains the same.

When Buddha was alive, every day in the morning he would say to his disciples, “If you have to ask anything, ask.” The day he was dying, that morning it was the same. He called his disciples and said, “Now if you want to ask anything, you can ask. And remember, that this is the last morning. Before this day ends, I will be no more.” He was the same. That was his daily question in the morning. He was the same! The day was the last, but he was the same. Just as on any other day, he said, “Okay, if you have to ask anything, you can ask – but this is the last day.”

There was no change of tone, but the disciples began to weep. They forgot to ask anything.

Buddha said, “Why are you weeping? If you would have wept on another day it would have been okay, but this is the last day. By the evening I will be no more, so do not waste time in weeping. Another day it would have been okay; you could have wasted time. Do not waste your time in weeping. Why are you weeping? Ask if you have anything to ask.” He was the same in life and death.

So thirdly, the self-actualized man is at ease. Life and death are the same; bliss and misery are the same. Nothing disturbs him, nothing dislocates him from his home, from his centeredness. To such a man you cannot add anything. You cannot take anything out of him, you cannot add anything to him – he is fulfilled. His every breath is a fulfilled breath, silent, blissful. He has attained. He has attained to existence, to being; he has flowered as a total man.

This is not a partial flowering. Buddha is not a great poet. Of course, whatsoever he says is poetry. He is not a poet at all, but even when he moves, walks, it is poetry. He is not a painter, but whenever he speaks, whatsoever he says becomes a painting. He is not a musician, but his whole being is music par excellence. The man as a totality has attained. So now, whatsoever he is doing or not doing… when he is sitting in silence, not doing anything, even in silence his presence works, creates; it becomes creative.

Tantra is concerned not with any partial growth; it is concerned with you as a total being. So three things are basic: you must be centered, rooted, and balanced; that is, always in the middle – of course, without any effort. If there is effort you are not balanced. And you must be at ease – at ease in the universe, at home in the existence, and then many things follow. This is a basic need, because unless this need is fulfilled you are a man only in name. You are a man as a possibility, you are not actually a man. You can be, you have the potentiality, but the potentiality has to be made actual.

-Osho

From The Book of Secrets, Discourse #10, Q1

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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Take Your Destiny in Your Hands – Osho

In the natural course, after millions of years and lives, one will be enlightened. But we might have already passed through millions of years and lives and yet are not enlightened. Why?

You cannot ask why. You can ask why only if you are doing something. If nature is doing something you cannot ask why; it is up to nature. And nature is not responsible; it is not going to answer you. It is completely silent. And for nature, millions of lives are nothing; for nature it may be just seconds. To you, millions of lives and years is a long history; for nature it is nothing. Nature is not worried, and nature is not interested in you particularly. Nature goes on working – someday it will happen, but you cannot ask why, because nature is silent.

If you are worried about why it has not happened yet, then you have to do something. If worry has entered you, then you have to do something. Only your doing will help you to come to a point where enlightenment can happen. Nature’s ways are very patient, slow. There is no hurry, because for nature there is no limit to time. It is eternal. There is no beginning and no end. But man has come to a point: he has become conscious; he has started asking.

A tree never asks – even the Bodhi tree under which Buddha became enlightened. The tree will never ask, ‘Why have I not become enlightened? – because I have also been existing for as many millions of years as you have existed, Gautam. Why?’ The tree will never ask. The tree is absolutely natural. The questioning makes man unnatural. The unnatural has entered in you: you have started questioning why – why it has not happened yet.

This questioning is good, because it can lead you to a decisive moment where you can start working upon yourself. And man cannot leave it to nature, because man has become conscious. You cannot leave it to nature now. That’s why man has created religions. No animal has any religion. There is no need: they are not asking; they are not in a hurry. In nature everything is unhurried – moving so slowly as if not moving at all; continuously repeating the same pattern, infinitely repeating the same circle.

Man has become conscious. Man has become conscious of time, and the moment you become conscious of time, you are thrown out of eternity. Then you are in a hurry. So as man’s consciousness evolves more, he is more hurried, he becomes more and more time conscious. Go to a primitive society: they are not time conscious. The more civilized a society, the more time conscious. A primitive society is nearer nature: unhurried, it moves slowly. Just as nature moves, it moves. The more you become civilized, the more you become conscious of time. Really, time can be the criterion: how civilized a society is can be known by how time conscious it is. Then you are in a hurry, then you cannot wait, then you cannot leave it to nature. You have to take it in your own hands.

And man can take it in his own hands: he can do something and the process can be finished sooner. It can even be finished in a single moment. All that millions of years have not done, have not been able to do, you can do in a single moment. In that single moment you can become so intense that millions of years and millions of lives are traveled simultaneously.

That’s possible – because it is possible you are worried. Your worry is a symptom that something which is possible you are not making actual – that is the worry, that is the human dilemma. You can do it and you are not doing it – that creates an inner worry, anguish. When you cannot do it the question never arises, there is no worry. The worry shows that it is possible now that you can jump – many lives which are unnecessary you can just by-pass – and you are not by-passing. You have become conscious, and you have come above nature.

Consciousness is a new phenomenon. You have come above nature and now you can consciously evolve. Conscious evolution is revolution. You can do something about it. You are not just a victim, not just a puppet. You can take your destiny in your hands. That is possible, and because it is possible and you are not doing anything, it creates inner anxiety. And the more you become aware that this is possible, the more the anxiety will be felt.

A Buddha is very worried; you are not so worried. Buddha was very worried, in deep anguish, suffering. Unless he attained, he would live in hell, because he was perfectly aware that something was absolutely possible, was just at hand, just by the corner, and he felt, ‘Still I am missing it. If I just stretch my hand it will happen – and my hand is paralyzed. Just a step and I will be out of it – and I cannot take that step. I am afraid of taking a jump.’

When you are near the goal, and you can feel it and you can see it and still you go on missing, then you feel anguish. When you are very far away and you cannot feel it, you cannot see it, you are not even aware that there is a goal, you are perfectly unaware of any destiny, then there is no anxiety. Animals are not in anguish. They appear happy – happier then man. What is the reason? Trees are even more happy than animals. They are perfectly unaware of what can happen, of what is possible, of what is just near at hand. They are blissfully unaware. There is no anxiety. They drift. Man becomes anxious, and the greater a man, the more anxiety will be there.

If you simply live, you are living an animal existence. Religious anguish arises the moment you become aware that something is possible – The seed is there and I have to do something. I have to do something and the seed will sprout. The flowers are not very far away, and I can reap this crop’ – but still nothing is happening. A very impotent state is felt.

That was the Buddha’s condition before he became a Buddha. He was just on the verge of committing suicide. You will have to pass through that. And you cannot leave it to nature; you have to do something about it – and you can do. And the goal is not very far.

So don’t be depressed if you feel anxiety. If you feel a very tense anguish within you, a suffering, agony, don’t feel depressed about it – that’s a good sign. That shows you are becoming more and more aware of that which is possible, and now you will never be at ease unless it becomes actual.

Man cannot leave it to nature because man has become conscious. Only a very minor part of his being is conscious, but that changes everything. And unless your total being becomes conscious, you cannot know again the simple happiness of the animal or of the trees. There is only one way to know it now: to become more and more alert, more and more aware, and more and more conscious. You cannot regress. There is no process for going back; no one can go back. You can either remain where you are and suffer, or you have to go forward and go beyond suffering. You cannot go back.

Total unconsciousness is blissful, total consciousness is blissful – and you are in between. A part of you has become conscious, and the major part of you is still unconscious. You are divided. You have become two, you are not one. The integration is lost. Animals are integrated and then saints are integrated. Man is disintegrated: a part remains animal and a part has become saintly. There is a struggle, conflict, and whatsoever you do you can never do with one heart.

So there are two ways. One is just to deceive yourself – that is to become totally unconscious again. You can take drugs, you can take alcohol, you can take intoxicants – you fall back to the animal world. You drug the part that has become conscious; you become totally unconscious. But this is a temporary deception; you will arise again. The effect of the chemical will be lost and your consciousness will become conscious again. The part which you have forcibly suppressed with alcohol or drugs or something else will arise again, and then you will feel more suffering, because then you can compare. You will feel more suffering.

You can go on drugging yourself. There are many methods – not only chemical. There are religious methods. You can use a japa, a mantra: you can chant it and create an intoxicating effect. You can do many things which can make you unconscious again, but that is going to be temporary, you will have to come out – and you will come out with a deeper suffering with you, because then you will be able to compare. If in unconsciousness this is possible, what will be possible in total consciousness? You will become more hungry for it, you will feel more starved.

Remember one thing: totality is bliss. If you are unconscious totally then too it is bliss, but you are not aware of it. Animals are happy but they are not aware of their happiness. So it is futile. It is just like when you are asleep you are happy, and whenever you are awake you are unhappy. Totality is bliss.

You can be total in consciousness also. Then there will be bliss and you will be perfectly aware of it. This is possible through sadhana, through methods, through practicing techniques which increase your consciousness. You are not enlightened because you have not done anything for it, but you have become aware that you are not enlightened. This has been done by nature; in millions of years nature has made you aware.

You may not be aware of the fact that man has stopped growing as far as body is concerned. We have skeletons that are millions of years old, but there is no visible change; they are similar to our skeletons. So for millions of years there has been no growth in the body, it has remained the same. Even the brain has not grown; it has remained the same. As far as body is concerned, evolution has done whatsoever could have been done. In a sense, man is now responsible for his own growth. And the growth is not going to be of the physical; the growth is going to be of the spiritual.

The skeleton of a Buddha and your skeleton are not basically different, but you and Buddha are absolutely different. Evolution is working horizontally; methods, techniques, religions, they work vertically. Your body has stopped: it has come to a point, an omega point. Now there is no further growth for it. Horizontally, evolution has stopped; now a vertical evolution starts. Now, wherever you are, you have to take a jump vertically. That vertical evolution will be of consciousness, not of body. And you are responsible for it.

You cannot ask nature why, but nature can ask you why you are not enlightened yet, because everything is provided now. Your body has all that which is needed; you have a Buddha’s body. Exactly whatsoever is needed for the buddha to happen to you, you have got. Only a new arrangement, a new synthesis of all the elements that are given, and the buddha will happen to you. Nature can ask you why you are not enlightened yet, because nature has provided you with everything.

And nature asking you will not be irrelevant, but you asking nature is absurd. You cannot be allowed to ask. Now you are aware and you can do something. All the elements are given to you. The hydrogen is there, the oxygen is there, the electricity is there; you have to just make certain efforts and experiments and the water will happen.

-Osho

From The Book of Secrets, Discourse #58, Q2

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Take Your Destiny in Your Hands.

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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

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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

Copyright© OSHO International Foundation

Related post: Mysteries of the Seven Bodies

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

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

Enlightenment is Not Superhuman – Osho

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

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

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

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

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

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

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

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.

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