Learn Waiting, Pure Waiting – Osho

At times I feel like I can just sit silently and wait for eternity – and other times like sobbing with the futility of sitting outside a gate I cannot even see – frozen between action and inaction. Does one miss by demanding? Is impatience a lack of trust?

One misses only by demanding. Demanding means that will is still there: you would like to have things your own way, you are still deciding how things should be. Then, naturally, if things are not like that, impatience arises; and if the demands are not fulfilled… frustration, anger, rage. And if it goes on and on, sooner or later you lose interest. You start thinking ‘This is impossible. All this talk about enlightenment, nirvana is impossible.’ You start finding ways of escaping from it; of getting back into the world, into the meaningless trivia, the mundane, the mediocre; of getting occupied – at least one is occupied, one has no time to think that things are futile. Sitting and waiting, again and again the idea arises ‘What are you doing here?’ The door has not opened yet – not only that, but you don’t know whether the door exists or not. The door is there just in front of you, but because of the demanding mode of your mind you cannot see it. The demanding mode of the mind keeps you blind. The door opens only for those who are in a non-demanding mode. Demand means imposing your will on existence.

And the existence is not willing for that. And it is good that it is not willing for that; otherwise, just as you are neurotic, the whole would go neurotic. So many wills imposing themselves upon existence, and if the existence were to yield to each and everybody’s desire… Just think what would happen: the whole would start falling into parts. There would be so many contradictory demands on it that those demands would drive it mad. If God is still sane the only reason is that nobody’s demands are ever fulfilled; nobody’s demand is ever even heard.

Prayers reach to him only when they are non-demanding. If there is even a hidden demand somewhere, that very demand makes the prayer so heavy that it cannot leave the earth. When there is no demand then it is weightless, then it can rise; then the gravitation has no effect on it, then it can go to the highest, to the deepest core of existence.

Only those prayers are heard which are nothing but jubilations, ‘alleluia’, for no particular reason. Only those prayers are heard which are nothing but thanks.

And, remember it, a mind which is entangled in thinking never comes to the point where thanking can happen. Thinking becomes a bar, a hindrance, to thanking. Either you can be thinking or you can be thanking, but you cannot be both together. Thanking arises out of non-thinking, and a demanding mind cannot afford to be non-thinking. He has to think, he has to work out… He has a demand that has to be fulfilled – he is after it, he is chasing it, he is putting everything at stake.

God is absolutely deaf to the prayers which demand, but God is absolutely open to the prayers which have no demand.

Krishna Gopa, you ask: At times I feel like I can just sit silently and wait for eternity – and other times like sobbing with the futility of sitting outside a gate I cannot even see – frozen between action and inaction.

Those are the great moments, when you are frozen between action and inaction. Remain frozen. Don’t do anything, just remain in that moment. You are on the verge of a new birth. If you can wait, a new life will arise – what Taoists call wei wu wei, action without action. And that happens only when you are frozen between action and inaction, if you choose you miss that birth. If you can remain frozen, don’t choose – so what? Remain in that moment. It is arduous for the mind because the mind starts feeling suffocated, the mind says ‘Do something, something has to be done. Anything will do, but do something. Don’t remain frozen here, you will die.’ You are not dying, the mind is dying, the ego is dying. The ego says ‘Do something – at least meditate, chant the name of God, pray. Do something.’ And if you do something, you have moved into action again.

These are rare moments, Gopa, when there is no action and no inaction, and you are frozen. Not that you are lethargic, so there is no inaction; you have energy, but the energy is not going anywhere because there is no goal left. The energy is simply there like a reservoir rising higher and higher, becoming greater and greater. You are ready to explode into something, into something absolutely new, of which you cannot even dream. You are on the verge of a new mode of life: action in inaction. Then a new activity starts in which you are not the actor, in which you are only a vehicle, a passage.

But I know those moments are hard, I have passed through those moments just as you are passing. One thing only can I say to help you: that they pass. But great patience is a must. Don’t be impatient, the impatience comes from the mind. The mind starts saying ‘Do something! Become occupied with something!’ because mind cannot exist without occupation, mind IS occupation. When there is no occupation there is no mind; suddenly you are silent, suddenly you arrive at the primal awareness. That’s what Buddhists call ‘Buddha-nature’. There is nothing to do, nothing to think; you are, but your being is just a pure mirroring, watching, waiting. And not waiting for something in particular because you don’t know where the gate is, you don’t know what is going to happen. So it is not a question of waiting for something; if you wait for something, you wait for Godot.

Waiting has to be pure. Enjoy waiting for itself, for its own sake. Don’t you see the beauty of just waiting – the purity of it, the benediction of it, the innocence of it – just waiting, not even capable of answering for what? See the point of it: pure waiting, not knowing what is going to happen. If you know what is going to happen that will be supplied by your past, it will be a continuity with the past; it will not be new. Maybe modified, but it will be again the same thing, it will be a repetition. How can you know what is going to happen? You have not known it before so how can you even imagine it?

Finding that there is no way to imagine the future, no way to imagine the unknown, the known ceases, all ideas in the mind disappear – ideas about God, ideas about samadhi, enlightenment. All disappears; in that disappearance is enlightenment. Never think for a single moment that your idea of enlightenment is going to be fulfilled. How can you have any idea of enlightenment? And whatsoever idea you have is going to be wrong.

When enlightenment happens, you will be surprised. You had read all the scriptures, and it wasn’t mentioned anywhere. It can’t be mentioned. You will be surprised. You have been hearing me year in, year out, and I had never mentioned it. I am trying, but it can’t be done in the very nature of the case. I am trying to do it in a thousand and one ways, but they are only indications… But when you arrive at the reality of it, when it explodes in you, then you will know that no Buddha has ever been able to say it. And then you will know that nobody is ever going to say it. It has remained unuttered.

And it is good that it has remained unuttered; otherwise, it would never be a new phenomenon to anybody. Millions of Buddhas have happened and they have talked about it and talked about it; you already know about it – and then it happens. It may be just something known, then it will not be a break-through, it will not be a discontinuity, it can’t be utterly new and radical.

It is utterly new and utterly radical.

So, waiting has to be with no idea for what. A real waiter cannot answer the question for what he is waiting; he can only shrug his shoulders, he can say ’I don’t know.’ But one thing is certain: that waiting is infinitely beautiful, waiting is infinitely joyous. When the whole turmoil disappears and it is all silence, it has a beauty of its own.

You ask me: Does one miss by demanding?

Certainly, absolutely. Demand has to be dropped.

Is impatience a lack of trust?

Yes, certainly, absolutely. Impatience simply means you can’t trust existence, you have to do something. You can’t just sit there and trust that it will happen when you are ripe; that when spring comes, the grass will grow of its own accord. You cannot trust; you have to pull the grass from the earth. You cannot wait like a farmer who has thrown his seeds into the soil and they have disappeared, and now he does not know anymore where they are, whether they are going to grow into plants, whether they are ever going to ripen.

Think of a farmer. He has lost the seeds that he had. He waits, he silently waits; he trusts, he trusts nature. ‘Soon the clouds will be coming, soon there will be great greenery all around and the seeds will start sprouting. They will become alive, they will come out of their slumber, they will again like to see the sun and the rain – it is going to happen.’ He trusts, it is just trust.

A meditator is a farmer. And, of course, he has to trust the ultimate nature of existence. Wait. Waiting is like a seed, waiting is the seed, the seed of enlightenment. If you can wait in its time – and you cannot decide the time – in its season, and you don’t know in what season… Because it differs, it differs from individual to individual.

Mahavir became enlightened on an absolutely dark night when there was no moon; Buddha became enlightened on a full-moon night. Once a Jaina came to me and he asked ’Why this difference? Is there something in it? Why did Mahavir become enlightened on a dark night with no moon? Why did Buddha become enlightened on a full-moon night? They are polar opposites. It is not just accidental; Buddha and Mahavir are polar opposites – contemporaries, but polar opposites. Mahavir is a man who struggles, who goes as deeply as possible in the will, by the will. He surrenders only at the last moment. His whole journey is a struggle; hence he is called Mahavir; the word means ‘the great warrior’. He is a warrior: his path is that of sankalpa, that of struggle, will, war. He goes on refining his will, he goes on and on sophisticating his will, making it more subtle, more purified. He has to surrender it – finally one has to surrender it – but he surrenders it only at the last moment when he has done all that he can do. Buddha is a totally different person: the man who arrives through let-go, the man who arrives through relaxing, the man who arrives not by fighting but by yielding.

They are totally different people; they will have different seasons of ripening, different seasons of blooming, different times. And nobody can say beforehand; it is unpredictable when your season will come, when it will be spring for you. One has to wait and one has to trust. Impatience is lack of trust.

Gopa, you have a subtle ego lurking somewhere in your unconscious. You have to become aware of it – that ego creates the problem, that ego surfaces again and again and you start demanding and you become impatient. And that is not your true nature. If it were your true nature I would have told you to become a warrior. Your real nature, your intrinsic quality, is not that of a warrior but of a lover.

But people are like that: divided, split. A part of your mind wants to fight, but the major part wants to relax. That’s why it happens that at times, you say, I feel like I can just silently sit and wait for eternity… That is your true nature – listen to it, get more and more into that – that is your real space, that is where your kingdom is. You have to explore this region more and more, you have to go into it. And when you start going into it and you start enjoying it and you start feeling that you can wait for eternity, the other part becomes worried. It is an intruder, a foreigner in your being; it is not your true being. That starts intruding, interfering; it comes and creates problems for you.

… and other times like sobbing with the futility of sitting outside a gate I cannot even see – frozen between action and inaction.

Avoid the other part. When I am saying avoid it, I am not saying repress it. If you repress it, it will become more and more powerful. By avoiding it I mean neglect it, ignore it, don’t nourish it anymore, don’t care about it. If it comes, take note of it but don’t get involved in it. Keep yourself aloof. Just know that it is an intruder.

I have looked in your eyes deeply, Gopa, in your being deeply. This is my reading about you: that you will come through love not through demanding, that you will come through relaxation not through willing, that you will come through waiting not through fighting. So you have to nourish that which is really your nature and you have to stop nourishing that which is not your real nature.

And how to decide what is your real nature? Whenever you are moving into your real nature you will feel happy, you will feel blissful. That is the criterion, remember it always. So whatsoever gives you joy, serenity, calmness, coolness – whatsoever makes you more centered – is your true nature.

That has to be nourished more and more, more care has to be taken about it; you have to pour your energies into it. And whenever you feel sad, depressed, angry, restless, that is not your real nature. You have to slowly, slowly disassociate yourself from this. Keep yourself aloof – just as when an uninvited guest comes to your home. It is an uninvited guest. And if you go on feeding both, you will get more and more into a kind of split; that’s how people become schizophrenic.

Learn waiting, pure waiting.

Martin Heidegger has said that pure waiting is openness, just openness – not in a particular direction, not toward a particular object, not for something special; just opening – opening to all the sides, to the whole of existence – a multi-dimensional opening. No object is consciously sought, you are not desiring anything; you are just waiting, open, for the unknown to happen, for the indefinable to happen. That’s God: the indefinable, the unknown and the unknowable. And the secret key to invite it is just to be in an open state, waiting with a throbbing heart, certainly, waiting with great love, but not knowing for what; waiting with great poetry in your being, waiting with a song, but not knowing for whom, for what.

This is sannyas, my sannyas. This is the space I would like all of you to enter.

Openness is the absence of single-perspective perceiving and thinking. Thinking is always one-dimensional; it moves in one direction; it is concentration. Waiting is meditation, not concentration. And if you have read in books and heard the so-called religious people saying again and again that ‘meditation is concentration’ you have to uncondition yourself about it; that is utter nonsense. Concentration is thinking; it is to move systematically into a certain thought, in a certain direction; it is directed, it is addressed. Concentration can only lead you towards the known – in a more systematic way of course, in a more scientific way of course – but only to the known. It is from the known to the known, it is never a revolution, it is never a quantum leap. It is from one conclusion to another conclusion, it is a refinement of the same thing, it is continuity.

Meditation is non-dimensional or multi-dimensional; it is overflowing in all directions. It is not directed towards any object, hence there is no demand, no desire. And how can there be thinking? Being is there, certainly, presence is there; you are there, very much you are there, but just like a sky without clouds, a mirror without dust – pulsating, alive, vital, open, waiting for the unknown. You can’t have any idea of it. That’s why I say if you are a Christian you will miss, because then you have an idea of God. If you are a Hindu, you will miss – then you have already concluded how God is. If you are a theist or an atheist you will miss, because you have already decided without experiencing.

Just wait without getting into any doctrine, any sect, any scripture. Just wait without thought. And let it happen! Obviously, great trust will be needed, and that is the function of being with a Master: to imbibe trust. What are you doing here sitting with me? Imbibing trust, learning how to be open. Sometimes you may be surprised why I go on talking every day. This is just a device to help you become more receptive: when you are listening to me you become more receptive. Listening has to be a kind of receptivity. Listening, you become open, you become all ears.

Have you watched one thing? Eyes are male, ears are female, that’s why eyes can offend. Have you ever heard of anybody’s ears offending you? They cannot offend. Eyes can rape; they are male, aggressive, violent. A man can look at you in such a way that he has violated you, that he has transgressed. Eyes can be used like swords; they are not just receptive, they are projective, they project. Ears can’t project, they simply receive, they are just open.

Talking to you every day is a message. The message is not in the content of my talk, the message is in the situation that it creates. The message is: become ears, become feminine, become open. Ears are just open, and you cannot even close them – nature has not provided for it. Eyes can be open or closed. Even while you are asleep the ears remain open – there is no other way, nature has not provided for it – they are pure opening. You may have heard again and again in the Jewish scriptures, Christian scriptures, Mohammedan scriptures, in the Vedas, that God has ‘been heard’.

Mohammed heard the Koran; he couldn’t see where it was happening from, who was saying it. And the prophets in ancient Israel had been hearing – they could not see, but they could hear. If you ask the psychoanalyst, he will say that these people are just neurotic, crazy; they have gone mad. But it is a symbol, and the followers have missed the meaning of it and the antagonists are missing the meaning of it. The message is only this: that God has entered in you through the feminine part of you, the ear.

The question is valid: if nothing can be said about truth, then why talk? Nothing can be said about truth, that is true; still, Buddhas have been talking so then there must be something else in it. That something else is this: just sitting by my side for one and a half hours, slowly, slowly a radical change happens in you. And you can see the shift. If you become a little more aware you will see the shift of your consciousness from the eyes towards the ears: from men you become women. Suddenly, the moment you start listening to me, you are no more male. And only those who shift like that listen.

For one and a half hours remaining continuously with me in a listening mode – open, receptive, non-interfering, non-projective – a great transfer is happening. They are just a device, these words: you become open, and my energy starts flowing in you. Imbibe it, digest it – the taste of it is trust – and more and more trust will arise. This kind of waiting is healing, stilling, strengthening.

Martin Heidegger comes very close to the Zen approach. Once he was asked ‘Then what in the world am I to do?’ Somebody asked him – he was talking about waiting and waiting and waiting, and naturally the question arose ‘Then what am I to do?’ He said ‘We are to do nothing but wait.’ But that is the greatest thing one can d0. Waiting is the greatest art – no craft is higher than that. It needs great courage, trust, great awareness, great love; it needs many things, only then one can wait.

Look into me, feel me, and learn how to wait. And one day, when the waiting has come to its optimum, it will happen. That’s how it has always happened.

-Osho

From The Sun Rises in the Evening, Discourse #2

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.

Oh Shiva, What is Your Reality? – Osho

First let us understand the questions, what Devi is asking.

Oh Shiva, what is your reality? Why this question? You can also ask this question, but it will not carry the same meaning. So try to understand why Devi asks, Oh Shiva, what is your reality?  Devi is in deep love. When you are in deep love, for the first time you encounter the inner reality. Then Shiva is not the form, then Shiva is not the body. When you are in love, the body of the beloved falls away, disappears. The form is no more and the formless is revealed. You are facing an abyss. That is why we are so afraid of love. We can face a body, we can face a face, we can face a form, but we are afraid of facing an abyss.

If you love someone, if you really love, his body is bound to disappear. In some moments of climax, of peak, the form will dissolve, and through the beloved you will enter the formless. That is why we are afraid – it is falling into a bottomless abyss. So this question is not just a simple curiosity: Oh Shiva, what is your reality?  

Devi must have fallen in love with the form. Things start that way. She must have loved this man as a man, and now when the love has come of age, when the love has flowered, this man has disappeared. He has become formless. Now he is to be found nowhere. Oh Shiva, what is your reality? It is a question asked in a very intense love moment. And when questions are raised, they become different according to the mind in which they are asked.

So create the situation, the milieu of the question in your mind. Devi must be at a loss – Shiva has disappeared. When love reaches its peak, the lover disappears. Why does this happen? This happens because really, everyone is formless. You are not a body. You move as a body, you live as a body, but you are not a body. When we see someone from the outside, he is a body. Love penetrates within. Then we are not seeing the person from the outside. Love can see a person as the person can see himself from within. Then the form disappears.

A Zen monk, Rinzai, attained his enlightenment, and the first thing he asked was, “Where is my body? Where has my body gone?” And he began to search. He called his disciples and said, “Go and find out where my body is. I have lost my body.”

He had entered the formless. You are also a formless existence, but you know yourself not directly, but from others’ eyes. You know through the mirror. Sometime, while looking in the mirror, close your eyes and then think, meditate: if there was no mirror, how could you have known your face? If there was no mirror, there would have been no face. You do not have a face; mirrors give you faces. Think of a world where there are no mirrors. You are alone – no mirror at all, not even others’ eyes working as mirrors. You are alone on a lonely island; nothing can mirror you. Then will you have any face? Or will you have any body? You cannot have one. You do not have one at all. We know ourselves only through others, and the others can only know the outer form. That is why we become identified with it. […]

Devi asks Shiva, Oh Shiva, what is your reality?  – who are you? The form has disappeared; hence the question. In love you enter the other as himself. It is not you answering. You become one, and for the first time you know an abyss – a formless presence.

That is why for centuries together, centuries and centuries, we were not making any sculptures, any pictures of Shiva. We were only making Shivalina – the symbol. The Shivalinga is just a formless form. When you love someone, when you enter someone, he becomes just a luminous presence. The Shivalinga is just a luminous presence, just an aura of light.

That is why Devi asks, what is your reality?

What is this wonder-filled universe? We know the universe, but we never know it as wonder-filled. Children know, lovers know. Sometimes poets and madmen know. We do not know that the world is wonder-filled. Everything is just repetitive – no wonder, no poetry, just flat prose. It doesn’t create a song in you; it doesn’t create a dance in you; it doesn’t give birth to the poetry inside. The whole universe looks mechanical. Children look at it with wonder-filled eyes. When the eyes are wonder-filled, the universe is wonder-filled.

When you are in love, you again become like children. Jesus says, “Only those who are like children will enter my kingdom of God.” Why? Because if the universe is not a wonder, you cannot be religious. The universe can be explained – then your approach is scientific. The universe is either known or unknown, but that which is unknown can be known any day; it is not unknowable. The universe becomes unknowable, a mystery, only when your eyes are wonder-filled.

Devi says, what is this wonder-filled universe? Suddenly there is the jump from a personal question to a very impersonal one. She was asking, what is your reality? and then suddenly, what is this wonder-filled universe?

When form disappears, your beloved becomes the universe, the formless, the infinite. Suddenly Devi becomes aware that she is not asking a question about Shiva; she is asking a question about the whole universe. Now Shiva has become the whole universe. Now all the stars are moving in him, and the whole firmament and the whole space is surrounded by him. Now he is the great engulfing factor – “the great encompassing.” Karl Jaspers has defined God as “the great encompassing.”

When you enter into love, into a deep, intimate world of love, the person disappears, the form disappears, and the lover becomes just a door to the universe. Your curiosity can be a scientific one – then you have to approach through logic. Then you must not think of the formless. Then beware of the formless; then remain content with the form. Science is always concerned with the form. If anything formless is proposed to a scientific mind, he will cut it into form – unless it takes a form it is meaningless. First give it a form, a definite form; only then does the inquiry start.

In love, if there is form then there is no end to it. Dissolve the form! When things become formless, dizzy, without boundaries, everything entering another, the whole universe becoming a oneness, then only is it a wonder-filled universe.

What constitutes seed? Then Devi goes on. From the universe she goes on to ask, what is this wonder-filled universe? This formless, wonder-filled universe, from where does it come? From where does it originate? Or does it not originate? What is the seed?

Who centers the universal wheel? asks Devi. This wheel goes on moving and moving – this great change, this constant flux. But who centers this wheel? Where is the axis, the center, the unmoving center?

She doesn’t stop for any answer. She goes on asking as if she is not asking anyone, as if talking to herself.

What is this life beyond form pervading forms?

How may we enter it fully, above space and time, names and description?

Let my doubts be cleared. The emphasis is not on questions but on doubts: Let my doubts be cleared! This is very significant. If you are asking an intellectual question, you are asking for a definite answer so that your problem is solved. But Devi says, Let my doubts be cleared. She is not really asking about answers. She is asking for a transformation of her mind, because a doubting mind will remain a doubting mind whatsoever answers are given. Note it: a doubting mind will remain a doubting mind. Answers are irrelevant. If I give you one answer and you have a doubting mind, you will doubt it. If I give you another answer, you will doubt that also. You have a doubting mind. A doubting mind means you will put a question mark to anything.

So answers are useless. You ask me, “Who created the world?” and I tell you “A” created the world. Then you are bound to ask, “Who created ‘A’?” So, the real problem is not how to answer questions. The real problem is how to change the doubting mind, how to create a mind which is not doubting – or, which is trustful. So Devi says, let my doubts be cleared. […]

The doubting mind is the problem. Devi says, “Do not be concerned with my questions. I have asked so many things: What is your reality? What is this wonder-filled universe? What constitutes seed? Who centers the universal wheel? What is life beyond form? How can we enter it fully above time and space? But do not be concerned with my questions. Let my doubts be cleared. I ask these questions because they are in my mind. I ask them just to show you my mind, but do not pay much attention to them. Really, answers will not fulfill my need. My need is… let my doubts be cleared.”

But how can the doubts be cleared? Will any answer do? Is there any answer which will clear your doubts? Mind is the doubt. It is not that the mind doubts, mind is the doubt! Unless the mind dissolves, doubts cannot be cleared.

Shiva will answer. His answers are techniques – the oldest, most ancient techniques. But you can call them the latest also because nothing can be added to them. They are complete – one hundred and twelve techniques. They have taken in all the possibilities, all the ways of cleaning the mind, transcending the mind. Not a single method could be added to Shiva’s one hundred and twelve methods. And this book, Vigyana Bhairava Tantra, is five thousand years old. Nothing can be added; there is no possibility to add anything. It is exhaustive, complete. It is the most ancient and yet the latest, yet the newest. Old like old hills – the methods seem eternal – and they are new like a dewdrop before the sun, because they are so fresh.

These one hundred and twelve methods of meditation constitute the whole science of transforming mind. We will enter them one by one. We will try to comprehend first intellectually. But use your intellect only as an instrument, not as a master. Use it as an instrument to understand something, but do not go on creating barriers with it. When we will be talking about these techniques, just put aside your past knowledge, your knowing, whatsoever information you have collected. Put them aside – they are just dust gathered on the road.

Encounter these methods with a fresh mind – with alertness, of course, but not with argumentation.

-Osho

From The Book of Secrets, 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.

A Cloud of Unknowing – Author Unknown

How a man’s love is wonderfully transformed in the interior experience of this nothingness and nowhere.

How wonderfully is a man’s love transformed by the interior experience of this nothingness and this nowhere. The first time he looks upon it, the sins of his whole life rise up before him. No evil thought, word, or deed remains hidden. Mysteriously and darkly they are burned into it. No matter where he turns, they confront him until after great effort, painful remorse, and many bitter tears he has largely rubbed them away.

At times the sight is as terrible as a glimpse of hell and he is tempted to despair of ever being healed and relieved of his sore burden. Many arrive at this juncture in the interior life but the terrible, comfortless agony they experience facing themselves drives them back to thoughts of worldly pleasures. They seek without for relief in things of the flesh, unable to bear the spiritual emptiness within. But they have not understood that they were not ready for the spiritual comfort which would have succored then had they waited.

He who patiently abides in this darkness will be comforted and feel again a confidence about his destiny, for gradually he will see his past sins healed by grace. The pain continues yet he knows it will end for even now it grows less intense. Slowly he begins to realize that the suffering he endures is really not hell at all, but his purgatory. Then will come a time when he recognizes in that nothingness no particular sin but only the lump of sin itself, which though but a formless mass is none other than himself; he sees that in himself it is the root and pain of original sin. When at other times he begins to feel a marvelous strengthening and untold delights of joy and goodness, he wonders if this nothingness is not some heavenly paradise after all. And finally, there will come a moment when he experiences such peace and repose in that darkness that he thinks it must be God himself.

Yes, he will suppose this nothingness to be one thing and another, yet to the last it will remain a cloud of unknowing between him and his God.

-unknown

From The Cloud of Unknowing, Chapter 69

Osho says about The Cloud of Unknowing:

“One of the most important statements about mysticism in the Western hemisphere is the book called The Cloud of Unknowing. The name of the author is not known; it is good that we don’t know who wrote it. It indicates one thing: that before he wrote it he had disappeared into a cloud of unknowing. It is the only book in the Western world which comes close to the Upanishads, The Tao Te Ching, The Dhammapada. There is a rare insight in it.

First he calls it a cloud. A cloud is vague, with no definable limits. It is constantly changing; it is not static – never, even for two consecutive moments, is it the same. It is a flux, it is pure change. And there is nothing substantial in it. If you hold it in your hand just mist will be left, nothing else. Maybe your hands will become wet, but you will not find any cloud in your fist.”

-Osho

From Theologia Mystica, Discourse #11

 

Surrender and 112 Meditation Techniques – Osho

On the path of surrender, how does the seeker come to the right technique out of one hundred and twelve methods? 

On the path of will there are methods – these one hundred and twelve methods. On the path of surrender, surrender itself is the method, there are no other methods – remember this. All methods are non-surrendering, because a method means depending on yourself. You can do something; the technique is there, so you do it. On the path of surrender, you are no more, so you cannot do anything. You have done the ultimate, the last: you have surrendered. On the path of surrender, surrender is the only method.

All these one hundred and twelve methods require a certain will; they require something to be done by you. You manipulate your energy, you balance your energy, you create a center in your chaos. You do something. Your effort is significant, basic, required. On the path of surrender only one thing is required – you surrender. We will go deep into these one hundred and twelve methods, so it is good to say something about surrender because it has no method.

In these one hundred and twelve methods there will be nothing about surrender. Why has Shiva not said anything about surrender? Because nothing can be said. Bhairavi herself, Devi herself, has reached Shiva not through any method. She has simply surrendered. So this must be noted. She is asking these questions not for herself, these questions are asked for the whole humanity. She has attained Shiva. She is already in his lap; she is already embraced by him. She has become one with him, but still she is asking.

So remember one thing, she is not asking for herself; there is no need. She is asking for the whole humanity. But if she has attained, why is she asking Shiva? Can she herself not speak to the humanity? She has come through the path of surrender, so she doesn’t know anything about method. She herself has come through love; love is enough unto itself. Love doesn’t need anything more. She has come through love, so she doesn’t know anything about any methods, techniques. That is why she is asking.

So Shiva relates one hundred and twelve methods. He also will not talk about surrender because surrender is not a method really. You surrender only when every method has become futile, when you cannot reach by any method. You have tried your best. You have knocked on every door and no door opens, and you have passed through all the routes and no route reaches. You have done whatsoever you can do, and now you feel helpless. In that total helplessness surrender happens. So, on the path of surrender there is no method.

But what is surrender and how does it work? And if surrender works, then what is the need of one hundred and twelve methods? Then why go into them unnecessarily? – the mind will ask. Then okay! If surrender works, it is better to surrender. Why go on hankering after methods? And who knows whether a particular method will suit you or not? And it may take lives to find out. So, it is good to surrender, but it is difficult. It is the most difficult thing in the world.

Methods are not difficult. They are easy; you can train yourself. But for surrender you cannot train yourself… no training! You cannot ask how to surrender; the very question is absurd. How can you ask how to surrender? Can you ask how to love?

Either there is love or there is not, but you cannot ask how to love. And if someone tells you and teaches you how to love, remember, then you will never be capable of love. Once a technique is given to you for love, you will cling to the technique. That is why actors cannot love. They know so many techniques, so many methods – and we are all actors. Once you know the trick how to love, then love will not flower because you can create a facade, a deception. And with the deception you are out of it, not involved. You are protected.

Love is being totally open, vulnerable. It is dangerous. You become insecure. We cannot ask how to love; we cannot ask how to surrender. It happens! Love happens, surrender happens. Love and surrender are deeply one. But what is it? And if we cannot know how to surrender, at least we can know how we are maintaining ourselves from surrendering, how we are preventing ourselves from surrendering. That can be known and that is helpful.

How is it that you have not surrendered yet? What is your technique of non-surrendering? If you have not fallen in love yet, then the real problem is not how to love. The real problem is to dig deep to find out how you have lived without love, what is your trick, what is your technique, what is your structure – your defense structure, how you have lived without love. That can be understood, and that should be understood.

First thing: we live with the ego, in the ego, centered in the ego. I am without knowing who I am. I go on announcing, “I am.” This “I-am-ness” is false, because I do not know who I am. And unless I know who I am, how can I say “I”? This “I” is a false “I”. This false “I” is the ego. This is the defense. This protects you from surrendering.

You cannot surrender, but you can become aware of this defense measure. If you have become aware of it, it dissolves. By and by, you are not strengthening it, and one day you come to feel, “I am not.” The moment you come to feel “I am not,” surrender happens. So try to find out whether you are. Really, is there any center in you that you can call your “I”?. Go deep down within yourself, go on trying to find out where is this “I”, where is the abode of this ego.

Rinzai went to his master and he said, “Give me freedom!” The master said, “Bring yourself. If you are, I will make you free. But if you are not, then how can I make you free? You are already free. And freedom,” his master said, “is not your freedom. Really, freedom is freedom from ‘you’. So go and find out where this ‘I’ is, where you are, then come to me. This is the meditation. Go and meditate.”

So the disciple Rinzai goes and meditates for weeks, months, and then he comes. Then he says, “I am not the body. Only this much I have found.” So the master says, “This much you have become free. Go again. Try to find out.” Then he tries, meditates, and he finds that “I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” He comes and says, “I am not my mind.” So his master says, “Now you are three-fourths liberated. Now go again and find out who you are.”

So he was thinking, “I am not my body. I am not my mind.” He had read, studied, he was well informed, so he was thinking, “I am not my body, not my mind, so I must be my soul, my atma.” But he meditated, and then he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies.

So he came running one day and he said, “Now I am no more!” Then his master said, “Am I now to teach you the methods for freedom?” Rinzai said, “I am free because I am no more. There is no one to be in bondage. I am just a wide emptiness, a nothingness.”

Only nothingness can be free. If you are something, you will be in bondage. If you are, you will be in bondage. Only a void, a vacant space, can be free. Then you cannot bind it. Rinzai came running and said, “I am no more. Nowhere am I to be found.” This is freedom. And for the first time he touched his master’s feet – for the first time! Not actually, because he had touched them many times before also. But the master said, “For the first time you have touched my feet.”

Rinzai asked, “Why do you say for the first time? I have touched your feet many times.” The master said, “But you were there, so how could you touch my feet while you were already there? While you are there how can you touch my feet?” The “I” can never touch anybody’s feet. Even though it apparently looks like it touches somebody’s feet, it is touching its own feet, just in a round-about way. “You have touched my feet for the first time,” the master said, “because now you are no more. And this is also the last time,” the master said. “The first and the last.”

Surrender happens when you are not, so you cannot surrender. That is why surrender cannot be a technique. You cannot surrender – you are the hindrance. When you are not, surrender is there. So you and surrender cannot cohabit, there is no coexistence between you and surrender. Either you are or surrender is. So, find out where you are, who you are. This inquiry creates many, many surprising results.

Raman Maharshi used to say, “Inquire ‘Who am I?’” It was misunderstood. Even his nearest disciples have not understood the meaning of it. They think that this is an inquiry to find out really “Who am I?” It is not! if you go on inquiring “Who am I?” you are bound to come to the conclusion that you are not. This is not really an inquiry to find out “Who am I?” Really, this is an inquiry to dissolve.

I have given many this technique, to inquire within “Who am I?” Then a month or two months later, they will come to me and say, “I have still not found ‘Who am I?’ The question is still the same; there is no answer.”

So I tell them, “Continue. Someday the answer will come.” And they hope that the answer will come. There is going to be no answer. It is only that the question will dissolve. There is not going to be an answer, that “You are this.” Only the question will dissolve. There will be no one to ask even “Who am I?” And then you know.

When the “I” is not, the real “I” opens. When the ego is not, you are for the first time encountering your being. That being is void. Then you can surrender; then you have surrendered. You are surrender now. So there can be no techniques, or only negative techniques like this inquiry into “Who am I?”

How does surrender work? If you surrender, what happens? We will come to understand how methods work. We will go deep into methods, and we will come to know how they work. They have a scientific basis of working.

When you surrender you become a valley; when you are an ego you are like a peak. Ego means you are above everyone else, you are somebody. The others may recognize you, may not recognize you – that is another thing. You recognize that you are above everyone. You are like a peak; nothing can enter you.

When one surrenders, one becomes like a valley. One becomes depth, not height. Then the whole existence begins to pour into him from everywhere. He is just a vacuum, just a depth, an abyss, bottomless. The whole existence begins to pour from everywhere. You can say God runs from everywhere to him, enters him from every pore, fills him totally.

This surrender, this becoming a valley, an abyss, can be felt in many ways. There are minor surrenders; there are major surrenders. Even in minor surrenders you feel it. Surrendering to a master is a minor surrender, but you begin to feel it because the master begins to flow into you immediately. If you surrender to a master, suddenly you feel his energy flowing into you. If you cannot feel energy flowing into you, then know well you have not surrendered even in a minor way.

There are so many stories which have become meaningless for us because we do not know how they happened. Mahakashyap came to Buddha, and Buddha just touched his head with his hand, and the thing happened. And Mahakashyap began to dance. So, Ananda asked Buddha, “What has happened to him? And I have been for forty years with you! Is he mad? Or is he just fooling others? What has happened to him? And I have touched your feet thousands and thousands of times.”

Of course, to Ananda, this Mahakashyap will either look like he is mad or as if he is just deceiving. He was with Buddha for forty years, but there was a problem. He was his elder brother, Buddha’s elder brother; that was the problem. When Ananda came to Buddha forty years before, the first thing he said to Buddha was this: “I am your elder brother, and when you will initiate me, I will become your disciple. So allow me three things before I become your disciple, because then I cannot demand. One, I will always be with you. Give me this promise, that you will not say to me, ‘Go somewhere else.’ I will follow you.

“Secondly, I will sleep in the same room where you sleep. You cannot say to me, ‘Go out.’ I will be with you like your shadow. And thirdly, if I bring anyone at any time, even at midnight, you will have to answer him. You cannot say, ‘This is not the time.’ And give me these three promises while I am still your elder brother, because once I become your disciple I will have to follow you. You are still younger than me, so give me these promises.”

So Buddha promised, and this became the problem. For forty years Ananda was with Buddha, but he could never surrender, because this is not the spirit of surrender. Ananda asked many, many times, “When am I going to attain?” Buddha said, “Unless I die, you will not attain.” And Ananda could attain only when Buddha died.

What happened to this Mahakashyap suddenly? Is Buddha partial – partial to Mahakashyap? He is not! He is flowing, constantly flowing. But you have to be a valley, a womb, to receive him. If you are above him, how can you receive? That flowing energy cannot come to you, it will miss you. So bow down. Even in a minor surrender with a master, energy begins to flow. Suddenly, immediately, you become a vehicle of a great force.

There are thousands and thousands of stories… just by a touch, just by a look, someone became enlightened. They do not appear rational to us. How is this possible? This is possible! Even a look from the master into your eyes will change your total being, but it can change only if your eyes are just vacant, valley-like. If you can absorb the look of the master, immediately you will be different.

So these are minor surrenders that happen before you surrender totally. And these minor surrenders prepare you for the total surrender. Once you have known that through surrender you receive something unknown, unbelievable, unexpected, never even dreamed of, then you are ready for a major surrender. And that is the work of the master – to help you in minor surrenders so that you can gather courage for a major surrender, for a total surrender.

-Osho

From The Book of Secrets, Discourse #2

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.

What is Tantric Sex? – Osho

What is tantric sex? After ‘monkey sex’ and after ‘love-bliss sex’, before the highest cosmic and religious sex in which no partner is needed, in which the cosmos is the partner, isn’t there tantric sex in which two partners are involved, a sex act which is a meditation based on certain techniques? 

It is good that after meditating on death you will be meditating on Tantra and Tantra sex. Because sex is also a small death. And because of that small death in sex, there is so much release of joy in you. For a single moment you disappear, and that moment is the climax, the orgasm. In that single moment you don’t know who you are. In that single moment you are pure energy vibrating, pulsating. With no center to it, with no ego in it.

In that single moment of orgasmic space you lose all boundaries, separation. You become vast, huge. You are no more separate from the other. That’s why there is so much joy – although the moment is very small. And once it is gone you feel very frustrated, because it has been so short, it was so fleeting. And you start hankering again. And each time that moment comes you reach to a pinnacle and then you fall into a deep darkness, into the abyss.

So sex brings you joy, and sex brings you great misery too. It takes you to sunlit peaks and then drops you into the darkest valleys. After each sex act one feels frustrated. Something was happening, happening, and it happened…and you could not even catch hold of it and it was gone.

So sex remains the greatest fascination and the greatest frustration.

Because of these two things in the act of sex, there are two types of people. Those who become too much fascinated with the fascination, addicted with sex, they are the people who go on indulging in all kinds of sexualities, and their whole life is nothing but a search for more sex, better sex. And the other, who become addicted with the frustration of sex, they renounce the world, the woman, the man; they escape to the Himalayas or into the monasteries. But both have reacted to sex. Your worldly and your other-worldly, they are not different – they both are sexual, they have chosen one part of the sex act. They have chosen opposite parts, but they have chosen out of the sex act.

That’s why your so-called religions are so much against sex – they have chosen the frustration part. The indulgent and the renunciate are two aspects of the same coin. They are not different people, they are the same people, and both have chosen out of sex.

Tantra is a totally different attitude. It says: There is joy in sex and there is frustration in sex. Because the moment of orgasm is very small. That moment can become very deep, that moment can remain there for hours. That moment, once you know the art of remaining in it, can surround you twenty-four hours. Tantra transforms sex. Tantra is the true religion. It does not choose between the fascination and the frustration, it transcends both. It uses sex as a key. And it is a key – because all life comes through it, all flowers bloom through it and all birds sing through it. All that you see around you, the green and the red and the gold, all comes through sex and is sex energy. All the poetry and all the songs and all the music is rooted in sex-energy. All art, all creativity, is nothing but an expression of sex.

So Tantra sex has to be understood. A few things: The Tantric definition of sexuality is opposite to the modern definition. The modern mind regards sex as a need – like hunger for food – which incidentally provides sense-and ego-gratification. That’s how Freud thinks about sex, that it gives you ego-gratification, satisfaction, relaxation; it relieves tensions, it is a need. Tantra regards sex as a powerful instinctual return to our ultimate reality, one of the highest forms of meditation.

There you have to understand – the first thing to remember – Freud does not understand sex’s ultimate depth. Freud has only looked into the repressed sexuality of man. What Christianity has done in the West, the wrong, Freud was trying to put it right. But Christianity remains superficial and Freud remains superficial. Why? Because the cure cannot go deeper than the disease. The disease was superficial; the cure cannot be deeper than that.

Tantra does not define sex as a need – it is not. A man can live without sex, it is not a need. Not like food – you cannot survive without food. It is not like thirst – you cannot survive without water. But you can survive easily without sex – maybe you can survive longer. Sex is not a need like food or thirst or hunger. Sex has a definitely total dimension, a different dimension altogether. It is a way to contact the ultimate reality. It is an urge to move to the original source.

In ordinary sex it happens only for moments. Even that is rare, because there are very few orgasmic persons left in the world. People have become so much civilized that to be orgasmic seems impossible. A civilized person cannot be orgasmic because he cannot allow himself to be wild.

Only a wild person can be orgasmic, because orgasm is wild. The better you are civilized, the better you are cultured, sophisticated, educated, the less is the possibility for you to be orgasmic. Then sex is just a relief. It is like sneezing, nothing much. It is sheer wastage.

You accumulate energy and you don’t know what to do with your energy. And the energy becomes heavy on you, it has to be thrown out in some way or other. So you go on throwing the energy. But you have lost the language of orgasm. What is the language of orgasm? If you are really orgasmic you will groan and moan and shout and sing and pray, and a thousand and one things will happen when you are making love to your woman or to your man. It is going to be a mad thing.

And that is difficult in a civilized world. Mm? The whole neighborhood will know that now you are making love. And people will start phoning the police-station that there is danger, one person has gone orgasmic.

Yes, you will dance, you will sing, you will utter incoherent sounds, gibberish will come.

One never knows what will happen because you lose control. To be orgasmic means the capacity to lose control. The constant control is there, you are simply sitting on your energies controlling them – ‘This should be, this should not be. This is right, that is wrong.’ You are continuously doing that, inhibiting, repressing. Only go so far, beyond that is danger, only this much is allowed. How can you be orgasmic?

And if you are not orgasmic in other things, you cannot be orgasmic in sex. If in your anger you control, then you cannot be orgasmic in sex. If you can be orgasmic in anger, only then can you be orgasmic in sex. Man is a totality. If you cannot get into a rage, how can you get into love? Impossible.

Have you watched it? Knowingly, unknowingly, couples stumble upon the fact that if they want to make love it is a must that they should fight before they make love. So each evening, couples fight, become angry. Mm? – that becomes a little help. A pillow-fight is helpful. Your energies start moving, your juice starts flowing. And if you can be a little silly and stupid in anger then you can be silly and stupid in love too. Then who cares?

A natural man is orgasmic in all his emotions.

Somebody has asked a question: ‘If people become authentic as you say they should become, authentic and natural, and if they don’t smile because a smile is phony, and if they go on screaming and shouting in the streets, what will happen to the world?’

Many things will happen to the world. First, wars will become impossible. There will be no Vietnams and no Israels, because people will never accumulate so much anger in them that they have to kill, and kill millions. Many things will happen to the world if people are natural. Then they will not shout so much as you think they will shout. Right now they are allowed to shout they will shout – but for how long? If they are given complete freedom, shouts and abusing and condemnation and fights will start disappearing from the world. It is a vicious circle. It is as if you have been starving a person and you don’t allow him to go close to the fridge. And you say ‘If we allow him he will eat too much.’ And you have been starving him – and now you are afraid if you allow him any freedom he will eat too much, he will fall ill. So you don’t allow him to come to the fridge. He has to live by his quota – whatsoever you give, he has to live on.

Now he fantasizes, he dreams: What to do? How to reach to the fridge? How to eat more? His whole imagination becomes focused on food, he dreams of food.

A famous Sufi story says: Three persons were travelling. They purchased a Sufi sweet, halvah. But they had not enough money and the halvah was very costly. It was not enough for three, so there was great debate – who should eat it? They decided ‘We should do one thing: we all should sleep, and in the morning whosoever has dreamt the best dream, he will be the person to eat it all.’ Agreed, they fell asleep.

Early morning, they related their dreams. One said, he was a Christian, he said ‘I dreamt of Jesus. And Jesus said “Come to Heaven, I have prepared the place for you.” And he was calling me, inviting me. It was such a beautiful dream, I have never dreamt such a thing. And Jesus was so radiant, and I feel so good that I have been accepted by Jesus.’

The second was a Hindu. He said ‘This is nothing. I dreamt I have become Krishna. And thousands of gopis are dancing around me, beautiful damsels, and I am playing on the flute. It was such a beautiful dream.’

And the third was a Mohammedan Sufi. And they asked ‘What about you?’ He said ‘Mohammed appeared and said “You fool! What are you doing here? Go and eat the halvah!” So I have eaten it! Because how can you reject when Mohammed commands?

If you are hungry, if you are kept starving, then the fear arises that if you are left loose in the streets you may enter into a restaurant, kill the owner, or do something. But if you are well fed then nobody does anything like that. This is what has happened – for thousands of years you have been repressed, you have been made more and more phony. Now the fear arises. The questioner is right – the fear arises, if people become authentic and start screaming and shouting and doing things the way they always wanted to do and were never allowed to do, the world will go mad

Yes, for a few years the world will go mad. But that madness will be therapeutic, it will help immensely. After that nobody will ever go mad. Neurosis will disappear, psychosis will disappear wars will disappear, politicians will become meaningless. Nations and the militaries and armies will become irrelevant – they will not be needed. That’s why the politician and the priest are so much in favor of repressing people, because they depend on these repressions. Wars will not be there.

Generals won’t like it, army people won’t like it, if there is no Vietnam  then their whole purpose is lost. If there are no nations then what is the point of having prime ministers and presidents? They are irrelevant.

Government becomes irrelevant if people are natural. Less and less government will be needed. So, so many people have investments. And their fear looks right, logical, because for so many centuries man has been repressed that they are afraid that things may explode. Yes, for a few years, for one generation at least, there will be great explosion. Then things will disappear.

Bertrand Russell has written that when he was a child, even legs of chairs were covered with cloth. Legs, because they look sexual. And he says ‘I had not seen any legs of a woman.’ The garments had to be so long that you could not see. And Bertrand Russell says in those days people used to fantasize about legs, dream about legs. Even a dream about a leg was enough of an excitement, an ecstasy. Now nobody bothers about the legs. Once you have seen men and women naked you stop worrying about, dreaming about, their nakedness. Dreams change.

The world needs to be more natural. Then there will be less anxiety, less fear, less worry. But for a generation there will be great explosion – after that, things will settle. We have to take that risk, only that risk can save humanity. Otherwise everybody is going mad.

The Tantra attitude about sex is that sex is not a need. It is a cosmic experience, it is an experience of meditation. It is an instinctual return to our ultimate reality, one of the highest forms of meditation.

In fifteen minutes to an hour or more of uninterrupted coitus, Tantra seeks a complete loss of the ego. Just see the difference. Freud says it is a gratification for the ego. And that’s how it has become, and Freud is not wrong. If you see the modern man, he is right.

People go on making love just to prove that they are males or females, or what charming people they are, beautiful people they are. People go on finding new women, new men, just to prove that ‘I am still attractive.’ My observation of people is that they don’t fall in love. Their joy is not love, their joy is conquest. Once they have achieved a woman they are no more interested in her. It is not love.

Now they are seeking new pasture, now they want a new woman. Now they want to prove again that they are still young, looked at, they still have charisma, magnetism. And the more women they can make love with, the more their ego is satisfied. This is not love. And Freud is right that sex gives ego-gratification.

But look at Tantra. Tantra has a totally different idea. Tantra says: The appeal of sex is because it gives you a moment of egolessness, timelessness, meditation. Because of ego-gratification, sex has become very, very superficial, it only scratches the skin. It does not go deep, it has no depth. So many people are worried about premature ejaculation. The reason? They don’t love. If they love, then naturally they can make love for longer periods – the more you are in love, the longer the period will be. For hours you can be in love, because there is no hurry, the ego is not controlling.

In a Tantra coitus you can remain for hours. It is a kind of melting with the woman or with the man, it is a kind of relaxation into each other’s being. And it is meditative, because there is no ego, no thought stirs. And time stops. This is a glimpse of God. Tantra is the natural way to God, the normal way to God. The object is to become so completely instinctual, so mindless, that we merge with ultimate nature – that the woman disappears and becomes a door for the ultimate; the man disappears and becomes a door for the ultimate.

This is the Tantra definition of our sexuality: The return to absolute innocence, absolute oneness.

The greatest sexual thrill of all is no search for thrills, but a silent waiting, utterly relaxed, utterly mindless. One is conscious, conscious only of being conscious. One is consciousness. One is contented, but there is no content to it. And then there is great beauty, great benediction.

The questioner asks: What is tantric sex… A sex which is a meditation based on certain techniques?

If you are too much technique-oriented you will miss the mystery of Tantra. That is pseudo Tantra that is based on techniques. Because if techniques are there, ego will be there, controlling. Then you will be DOING it. And doing is the problem, doing brings the doer. Tantra has to be a non-doing; it cannot be technical. You can learn techniques – you can learn certain breathing so that the coitus can become longer. If you breathe very, very slowly, if you breathe without any hurry, then the coitus will become longer. But you are controlling. It will not be wild and it will not be innocent. And it will not be meditation either. It will be mind – how can it be meditation? The mind will be controlling there. You cannot even breathe fast, you have to keep your breathing slow – if the breathing is slow then ejaculation will take a longer time, because for ejaculation to happen the breathing has to be fast and chaotic. Now, this is technique but not Tantra.

Real Tantra is not technique but love. It is not technique but prayer. Is not head-oriented but a relaxation into the heart. Please remember it. Many books have been written on Tantra, they all talk about technique. But the real Tantra has nothing to do with technique. The real Tantra cannot be written about; the real Tantra has to be imbibed. How to imbibe real Tantra? You will have to transform your whole approach.

Pray with your woman, sing with your woman, play with your woman, dance with your woman, with no idea of sex. Don’t go on thinking ‘When are we going to bed?’ Forget about it. Do something else, and get lost into it. And some day love will arise out of that being lost. Suddenly you will see that you are making love and you are not making it. It is happening, you are possessed by it. Then you have your first Tantra experience – possessed by something bigger than you. You were dancing or you were singing together or you were chanting together or you were praying together or meditating together, and suddenly you find you both have moved into a new space. And when you have started making love you don’t know, you don’t remember either. Then you are being possessed by Tantra energy. And then for the first time you will see a non-technical experience.

When you are making love don’t control. Go into un-control, go into chaos. It will be fearful, frightening, because it will be a kind of death. And the mind will say ‘Control!’ And the mind will say ‘Jump in and keep control, otherwise you will be lost in the abyss of it.’ Don’t listen to the mind, get lost. Abandon yourself utterly. And without any technique you will come to see a timeless experience. There will be no two in it: oneness. A consciousness will be there, a lucid passive consciousness will be there, you will know what is happening, because you will be fully aware. But you will not be there. Awareness will be there.

You have to imbibe the Tantra spirit – it is not a technique to be learned.

-Osho

From This Very Body the Buddha, Discourse #8

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.

Love and Meditation, Yoga and Tantra – Osho

The ultimate search is individual, but can you explain the integral part of the beloved in tantra and the search for our inner self?

A very intricate, complex thing has to be understood:
If you are not in love, you are lonely.
If you are in love, really in love, you become alone.

Loneliness is sadness; aloneness is not sadness. Loneliness is a feeling of incompleteness. You need someone and the needed one is not available. Loneliness is darkness, with no light in it. A dark house, waiting and waiting for someone to come and kindle the light.

Aloneness is not loneliness. Aloneness means the feeling that you are complete. Nobody is needed, you are enough. And this happens in love. Lovers become alone – through love you touch your inner completeness. Love makes you complete. Lovers share each other, but that is not their need, that is their overflowing energy.

Two persons who have been feeling lonely can make a contract, can come together. They are not lovers, remember. They remain lonely. Now, because of the presence of the other, they don’t feel the loneliness – that’s all. They somehow deceive themselves. Their love is nothing but a deception to deceive oneself: I am not lonely – somebody else is there. Because two lonely persons are meeting, their loneliness basically is doubled, or even multiplied. That’s what happens ordinarily.

You feel lonely when you are alone, and when you are in relationship you feel miserable. This is an everyday observation. When people are lonely they feel lonely, and they are in a deep search for somebody to be related to. When they are related to somebody, then misery starts; then they feel it was better to be lonely – this is too much. What happens?

Two lonely persons meet – that means two gloomy, sad, miserable persons meet. The misery is multiplied. How can two uglinesses become beautiful? How can two lonelinesses coming together become completion, totality? Not possible. They exploit each other, they somehow try to deceive themselves through the other. But that deception doesn’t go far. By the time the honeymoon is finished, the marriage is also finished. It is very temporary. It is just an illusion.

Real love is not a search to go against loneliness. Real love is to transform loneliness into aloneness. To help the other – if you love the person, you help him to be alone. You don’t fill him or her. You don’t try to complete the other in some way by your presence. You help the other to be alone, to be so full out of her or his own being that you will not be a need.

When the person is totally free, then out of that freedom sharing is possible. Then he gives much, but not as a need; he gives much, but not as a bargain. He gives much because he has much. He gives because he enjoys giving.

Lovers are alone, and a real lover never destroys your aloneness. He will always be totally respectful about the aloneness of the other. It is sacred. He will not interfere in it, he will not spoil that space.

But ordinarily, lovers, so-called lovers, are very much afraid of the other and the other’s aloneness, independence; they are very much afraid – because they think if the other is independent then they will not be needed, then they will be discarded. So the woman goes on trying… that the husband should remain dependent, always in need, so that she can remain valuable. And the husband goes on trying in every way so that the woman always remains in need, so that he remains valuable. This is a bargain and there is continuous conflict, struggle. The struggle is that everybody needs his freedom.

Love allows freedom; not only allows, but strengthens freedom. And anything that destroys freedom is not love. It must be something else. Love and freedom go together, they are two wings of the same bird. Whenever you see that your love is going against your freedom, then you are doing something else in the name of love.

Let this be your criterion: freedom is the criterion; love gives you freedom, makes you free, liberates you. And once you are totally yourself, you feel grateful to the person who has helped you. That gratefulness is almost religious. You feel in the other person something divine. He has made you free, or she has made you free, and love has not become a possessiveness.

When love deteriorates it becomes possessiveness, jealousy, struggle for power, politics, domination, manipulation – a thousand and one things, all ugly. When love soars high, to the purest sky, it is freedom, total freedom. It is moksha – it is absolute freedom.

Now the question: “The ultimate search is individual, but can you explain the integral part of the beloved in Tantra and the search for our inner self?”

Tantra is purest love. Tantra is the methodology of purifying love of all its poisons. If you are in love, the love I am talking about, your very love will help the other to be integrated. Your very love will become a cementing force for the other. In your love the other will come together, because your love will give freedom; and under the shade of your love, under the protection of your love, the other will start growing.

All growth needs love – but unconditional love. If love has conditions then growth cannot be total, because those conditions will come in the way. Love unconditionally. Don’t ask anything in return. Much comes on its own – that’s another thing. Don’t be a beggar. In love be an emperor. Just give it and see what happens… a thousand fold it comes back. But one has to learn it. Otherwise one remains a miser; one gives a little and waits for much to come back, and your waiting, your expectation, destroys the whole beauty of it.

When you are waiting and expecting, the other feels that you are manipulating. He may say it or not, but he feels you are manipulating. And wherever you feel manipulation, one wants to rebel against it – because it is against the inner need of the soul, because any demand from the outside disintegrates you. Any demand from the outside divides you. Any demand from the outside is a crime against you, because your freedom is polluted. Then you are no more sacred. You are no more the end – you are being used as a means. And the greatest immoral act in the world is to use somebody as a means.

Each being is an end unto himself. Love treats you as an end unto yourself. You are not to be dragged into any expectations. Tantra is the highest form of love. Tantra is the science, the yoga of love.

So a few things to be remembered. One: love, but not as a need – as a sharing. Love, but don’t expect – give. Love, but remember your love should not become an imprisonment for the other.

Love, but be very careful; you are moving on sacred ground. You are going into the highest, the purest and holiest temple. Be alert! Drop all impurities outside the temple. When you love a person, love the person as if the person is a god, not less than that. Never love a woman as a woman and never love a man as a man, because if you love a man as a man your love is going to be very, very ordinary. Your love is not going to be more than lust. If you love a woman as a woman, your love is not going to soar very high. Love a woman as a goddess, then love becomes worship.

In Tantra, the man who is going to make love to the woman has to worship her for months as a goddess. He has to visualize in the woman the mother-goddess. When the visualization has become total, when no lust arises, when seeing the woman sitting naked before him he simply feels thrilled with a divine energy, no lust arises, the very form of the woman becomes divine, and all thoughts stop and only reverence is felt – then he is allowed to make love.

It looks a little absurd and paradoxical. When there is no need to make love, then he is allowed to make love. When the woman has become a goddess, then he is allowed to make love – because now love can soar high, love can become a climax, a crescendo. Now it will not be of the earth, it will not be of this world; it will not be of two bodies, it will be of two beings. It will be a meeting of two existences. Two souls will meet, merge and mingle, and both will come out of it tremendously alone.

Aloneness means purity. Aloneness means that you are just yourself and nobody else. Aloneness means that you are pure gold; just gold and nothing else… just you. Love makes you alone. Loneliness will disappear, but aloneness will arise.

Loneliness is a state when you are ill with yourself, bored with yourself, tired of yourself, and you want to go somewhere and to forget yourself into somebody else. Aloneness is when you are thrilled just by your being. You are blissful just by being yourself. You need not go anywhere. Need has disappeared. You are enough unto yourself. But now, a new thing arises in your being. You have so much that you cannot contain it. You have to share, you have to give. And whosoever accepts your gift, you will feel grateful towards him that he accepted. He could have rejected it.

Lovers feel grateful that their love has been accepted. They feel thankful, because they were so full of energy and they needed someone to pour that energy into. When a flower blooms and releases its fragrance to the winds it feels grateful to the winds – the fragrance was growing more and more heavy on it. It was becoming almost a burden. It was just as if a woman is pregnant and nine months have passed and the child is not being born, is delaying. Now she is so much burdened; she wants to share the child with the world. That is the meaning of birth.

Up to now she has been carrying the child in herself. It was nobody else’s but her own. But now it is too much; she cannot contain it. It has to be shared; the child has to be shared with the world. The mother has to drop her miserliness. Once the child is out of the womb, it is no more only of the mother; by and by it will go away, and far away. It will become part of the great world. The same happens when a cloud comes full of rain water ready to shower, and when it showers, rains, the cloud feels unburdened and happy and grateful to the thirsty earth because it accepted.

There are two types of love. One: love when you are feeling lonely – as a need, you go to the other. Then love when are not feeling lonely, but alone. In the first case you go to get something; in the second case you go to give something. A giver is an emperor.

Remember, Tantra is not ordinary love. It has nothing to do with lust. It is the greatest transformation of lust into love. The ultimate search is individual – but love makes you individual. If it doesn’t make you individual, if it tries to make you a slave, then it is not love – it is hate pretending love. Pretending to be love, it is hidden hatred just managing somehow; managing somehow and pretending that it is love.

Love of this type kills, destroys the individuality. It makes you less of an individual. It pulls you down. You are not enhanced, you don’t become graceful. You are being pulled into the mud. And everybody starts feeling that he is settling with something dirty. Love should give you freedom – never settle for less. Love should make you a white cloud, completely free, a wanderer in the sky of freedom, with no roots attached anywhere. Love is not an attachment; lust is.

Meditation and love are the two ways to attain to that individuality I am talking about. Both are very, very deeply related together. In fact they are both aspects of the same coin: love and meditation.

If you meditate, sooner or later you will come upon love. If you meditate deeply, sooner or later you will start feeling a tremendous love arising in you that you have never known before – a new quality to your being, a new door opening. You have become a new flame and you want to share now.

If you love deeply, by and by you will become aware that your love is becoming more and more meditative. A subtle quality of silence is entering in you. Thoughts are disappearing, gaps appearing – silences. You are touching your own depth.

Love makes you meditative if it is on the right lines.

Meditation makes you loving if it is on the right lines.

And there are only two types of people in the world, basically: those who will find their meditation through love, and those who will find their love through meditation.

For those who will find their meditation through love, it is Tantra; that is their science. For those who will find love through their meditation, for them it is Yoga; that is their science.

Tantra and Yoga, these are the only two ways – basically, very foundational. But both can go wrong if you don’t understand well. And the criterion is – listen – if you meditate and it doesn’t become love, know well you have gone wrong somewhere. And you will find ninety-nine yogis out of a hundred have gone wrong. The more they enter into their meditation, the more they become against love. They become, in fact, afraid of love. They start thinking of love as a distraction. Then their meditation is not real meditation. A meditation out of which love does not arise is not meditation at all. It is an escape, not a growth. It is as if a seed has become afraid of becoming a plant and blossoming in flowers, and has become afraid of releasing its fragrance to the winds – a seed has become a miser.

You will find this type of yogi all over India. Their meditation has not come to bloom. Their meditation got constipated somewhere on the way. They are stuck. You will not find grace on their faces, and you will not find intelligence in their eyes. You will see around them a certain climate of dullness and stupidity. You will not find them alert, aware, alive. A certain deadness… because if you are alive you have to become loving. To avoid love they avoid life.

And these people will always be escaping towards the Himalayas, anywhere where they can remain without others. Their aloneness will not be aloneness, it will be a loneliness – you can read it on their faces. They are not happy being alone. On their faces you will see a certain type of martyrdom – which is foolishness! – As if they have been sacrificing. Ego you will find there; humbleness, no – because whenever humbleness comes, love comes. If the ego becomes too strong, then love can be destroyed completely. Ego is the opposite of love.

Yoga is in the hands of the wrong people. And the same happened with Tantra. In the name of Tantra, people started just fulfilling their lust and sex and their perversions. It never became meditative. It became a subtle rationalization of lust, sex and passion. It became a trick; you can hide behind it. For all sorts of perversions, Tantra became a blanket to hide behind.

So remember this. Man is very cunning. He has destroyed Yoga, he has destroyed Tantra. Remain alert! Both are good, both are tremendously beneficial, but the criterion to remember is that if you are doing one rightly, the other is to follow as a shadow. If the other is not following, then you are wrong somewhere.

Move back, start again. Go into your mind, analyze your mind. Somewhere you have tricked yourself. And it is not difficult – because you can deceive others, but you cannot deceive yourself. That is impossible. If you just go within and watch, you will come to know where you have been deceiving. Nobody can deceive himself; it is impossible. How can you deceive yourself?

-Osho

From The Search, 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.

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.

When You are Not there is Love – Jean Klein

When you look for yourself you can never find the one you are looking for. There comes a day when there is a certain maturity in you and you will see that the looker is what he is looking for. What you are looking for is peace, silence, yourself, and it can never be an object. It is a feeling. It is a jewel in your feeling. You must love the jewel. You must be it, never go away from it. The jewel is the jewel of your heart. But first you must love what You Are really, then you can also love your surroundings. When you are not, then there is love. It seems very clear, no?

In a religious way of speaking it is only when you are not that God is. But when you live with the glimpse of truth you are already orchestrated. Your energy is more or less orchestrated. Follow the shadow and it brings you to its substance. When there is intelligence, there is creativity and beauty. The ultimate is beauty, beauty that can never be defined.

Let us be for a little while in silence.

-Jean Klein

From Living Truth, p. 232

You can read more from Jean Klein here.

Devotion is Not a Path – Osho

What is the path of devotion and does it have a place in your vision of the rebel?

Rafia, devotion is not a path. You don’t have to travel it. Devotion is a way of merging and melting into existence. It is not a pilgrimage; it is simply losing all the boundaries that divide you from existence – it is a love affair.

Love is not a path. Love is a merger with an individual, a deep intimacy of two hearts – so deep that the two hearts start dancing in the same harmony. Although the hearts are two, the harmony is one, the music is one, the dance is one.

What love is between individuals, devotion is between one rebel and the whole existence. He dances in the waves of the ocean, he dances in the dancing trees in the sun, he dances with the stars. His heart responds to the fragrance of the flowers, to the song of the birds, to the silences of the night.

Devotion is not a path. Devotion is the death of the personality. That which is mortal in you, you drop of your own accord; only the immortal remains, the eternal remains, the deathless remains. And naturally the deathless cannot be separate from existence – which is deathless, which is always ongoing, knows no beginning, no end.

Devotion is the highest form of love.

It is possible you may love one person, and love becomes so deep that slowly, slowly the very quality of love changes into devotion. Then that person becomes only a window for you to take a jump into existence. That is the situation of the master, as far as the rebel is concerned.

For my people I am not a savior, I am not a messiah. I am just a door, a bridge to pass on into the infinite.

India has a very strange city – perhaps there is no other city like it in the world – Fateh-pur Sikri. It was made by the great emperor Akbar. He wanted to make a special city for his capital. The whole city had to be totally fresh, a piece of art; and he was going to shift the whole capital from Delhi [Agra] to Fateh-pur Sikri. He was a very demanding man, and it had to be not an ordinary city; every house had to be a palace.

For forty years continuously the city was being built – it is surrounded by a beautiful lake – but it was never inhabited. This is the only city in the whole world which has such beautiful palaces, but nobody ever lived there because Akbar died before he could complete the project. The project was too big – to make a whole capital, absolutely fresh and new, out of a special stone; and all the houses, all the roads in a certain pattern with a certain meaning…. Thousands of artists from all over the world were called to work – stone-cutters, masons, architects.

Akbar had perhaps the greatest empire in the whole world in those days. Under Akbar, India was the greatest land; there was immense money available, but Akbar spent everything.

He wanted the capital to be complete before his death. But seeing that it seemed to be impossible, that the capital would take at least forty years more to be absolutely complete, he decided, “At least while I am alive, half of the capital – particularly the offices of the government and the special people – should move.”

A beautiful bridge was made across the lake to join it with the main road; the city was almost a small island inside the lake. Akbar asked his wise people to find a beautiful sentence to be engraved on the main gate of the bridge, to welcome any visitor to the city.

They searched and searched in all the scriptures, in all the literature of the world. It is strange that, although they were Mohammedans, they could find a sentence which was absolutely suitable only in the sayings of Jesus, as if it was being said specially to be engraved on the capital of Fateh-pur Sikri. The sentence is, “It is only a bridge. Remember, don’t make your house on it – it is a place to pass on.” It is a statement about life. Life is a bridge. Don’t make your house on it – it is a place to pass on.

Akbar loved the sentence. It is engraved on Fateh-pur Sikri’s main gate. But before any move could happen, he died. His son had been against the idea from the very beginning, for the simple reason that the whole treasury had been destroyed. Nothing else had been done, only a dead capital had been made – and Delhi [Agra] was doing perfectly well. There was no need, and in fact he had no money left to continue the project for forty more years, so the project was dropped; nobody ever moved. It became a monument, a great memory of the dream of a great king. But to me the most important thing is the sentence on the bridge.

That’s what a master is, for a rebel. That’s what love is, for a rebel. For a rebel, love and the master are synonymous. When his love becomes so deep with the master that he cannot think of himself as separate in any way, love has transformed itself into a new height. That height has been known as devotion.

Devotion is not a path. Devotion is only a love affair, purified to its ultimate state. Then whomsoever you love becomes a door, a bridge to the universal organic unity, the experience of your small identity dissolving in the ocean just like a dewdrop slipping from a lotus leaf.

-Osho

From The Rebel, Discourse #20

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.

Love is the Earth Where One Needs to be Rooted – Osho

If you are rooted in love, you are rooted. There is no other way to be rooted. You can have money, you can have a house, you can have security, you can have a bank balance; that will not give you rootedness. That is just a substitute, a poor substitute for love. It may increase your anxiety even more, because once you have physical securities, money, a social status, you become more and more afraid that these things may be taken from you, or you become more and more worried about having more and more of these things, because discontent knows no limit, and your basic need was of being rooted.

Love is the earth where one needs to be rooted. Just as trees are rooted in the earth, man is rooted in love.

Man’s roots are invisible, so anything visible is not going to help. Money is very visible, a house is very visible, social status is very visible. Man’s roots are invisible. Man is a tree with invisible roots. You will have to find some invisible earth – call it love, call it God, prayer – but it is going to be something like that…invisible, intangible, elusive, mysterious. You cannot catch hold of it. On the contrary, you will have to allow it to catch hold of you. You cannot have any grip on it.

On money you can have your grip; you can catch it in your hands – but then it cannot become your earth. That which you can possess will never become your earth. Only that which possesses you can become your earth.

Love possesses you. That is the attraction and that is the repulsion also. That is the paradox of love. It possesses you. It gives you life on the one hand, on another it kills you completely, utterly; it destroys you. On one hand there is the cross and on the other it gives you resurrection. But first one has to face the cross, then only is one reborn.

Love is your need as it is everybody’s need, and nobody can avoid it. Everybody has to come to settle accounts with the energy called love. So remember it. You can misinterpret it and can think, ‘If I have some bank balance, some security in the world, some physical way to live comfortably, no fear of the future…. Then you will be misinterpreting it. And if you waste a few years in this misinterpretation, those years are gone; you cannot get them back. And with those years, many possibilities of love, many opportunities of love, disappear.

-Osho

Excerpt from A Rose Is A Rose Is A Rose, Chapter 23

 

Copyright© OSHO International Foundation

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

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

Speak to us of Love – Osho

Then said Almitra, speak to us of love.
And he raised his head and looked upon the people, and there fell a stillness upon them.
And with a great voice he said:
When love beckons to you, follow him, though his ways are hard and steep.
And when his wings enfold you yield to him,
though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
though his voice may shatter your dreams as the North wind lays waste the garden.
For even as love crowns you so shall he crucify you.
Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.
Like sheaves of corn he gathers you unto himself. He threshes you to make you naked.
He sifts you to free you from your husks. He grinds you to whiteness.
He kneads you until you are pliant; and then he assigns you to his sacred fire,
that you may become sacred bread for God’s sacred feast.
All these things shall love do unto you that you may know the secrets of your heart,
and in that knowledge become a fragment of life’s heart.
But if in your fear you would seek only love’s peace and love’s pleasure,
then it is better for you that you cover your nakedness and pass out of love’s threshing-floor,
into the season less world where you shall laugh,
but not all of your laughter, and weep, but not all of your tears. 

The people who have realized the meaning of life have only spoken to those who can understand love, because love is the meaning of life. Very few people have realized that love is your very flame. It is not food that keeps you alive, it is love – which keeps you not only alive but gives you a life of beauty, truth, silence, and millions of other priceless things.

The world can be divided in two parts: the world where everything has a price and the world where price is meaningless. Where prices are no longer relevant, values arise. Prices are for things, for dead things.

Life does not recognize that which is dead. But such a simple truth, man goes on missing. He even tries to purchase love; otherwise there would not have been prostitutes. And it is not only a question of prostitutes. What are your marriages? – a permanent institution of prostitution.

Remember, only when you enter into the world of values – where no money, no power, no respectability is of any help – are you entering into authentic life. And the flavor of that life is love.

Because man is so much accustomed to purchasing everything, he forgets that the very effort to purchase something that cannot be purchased is a murder. A husband demands love from his wife because he has purchased her, and the same is true about the wife. But they are unaware that they are assassinating each other. They do not know: the moment price enters into love, love dies.

Love is very delicate, very sacred. In all of our relationships, we are trying to reduce the other person to a thing. A wife is a thing. If you have any intelligence, let her remain just a woman. A husband is no more alive. Allow him to remain in freedom because only in freedom can love flower.

But man, in his utter stupidity, has destroyed everything that is valuable. You even try to purchase God. How deep is your blindness? People who can afford it – remember the word “afford” – have temples in their houses. Statues can be purchased but whatever you do with those statues is sheer nonsense; a purchased statue can never become a living God. And not only do they purchase the statue, they also purchase a priest to do the worship.

I have seen priests running from one house to another house because they have to worship in at least ten or twelve temples; only then they can feed themselves. And the people who are purchasing even prayer, worship, think they are doing great virtuous acts. These are the sinners!

Your life will not have any flowers if it does not have something which is priceless. Do you have something in your life which is priceless?

People are selling even their lives. What are your soldiers? – And their number must be millions all around the earth. They have sold themselves. Their only function is to kill and be killed. But as far as I can see, that is not important; they have killed themselves the day they sold themselves. They may be still breathing, but just to breathe is not life. Trees breathe, vegetables breathe. Cabbages and cauliflowers breathe, but they are not alive and they know nothing of love. They have prices attached to them. Perhaps cabbages are cheaper, cauliflowers a little costly – because cauliflowers are nothing but cabbages with university degrees. But don’t do this to any human being.

And if you cannot purchase a thing you cannot possess it either. In your deep sleep, you even possess your children without ever becoming aware that the very possession – “This is my child” – is a murder. Children come through you, but they belong to the universe. You are just a passage.

But you make every effort that your child should have your family name, your religion, your political ideology. He should be just an obedient object.

When I was a student in the university, the government of India passed a resolution that unless you participate in the training for the army, your postgraduate degree could not be given to you. It was compulsory. I approached the vice-chancellor and I said, “I would love to remain without any postgraduate degree. I am not willing to participate in a training which is nothing but a very psychological process of destroying your consciousness, your life, and reducing you to just a number.”

In the army, when somebody dies, on the notice board it is declared, “Number Sixteen has fallen.” When you read this, that “Number Sixteen has fallen,” nothing happens to your heart because Number Sixteen has no wife, no children, no old mother, no old father to be taken care of. Numbers don’t produce children. This is a strategy. But if you see a name, you will suddenly feel sad. What will happen to the children, to the wife, to the old mother, to the old father who is just living to see his son coming back home? But he does not know that his son exists no more. He has become Number Sixteen. Number Sixteen can be replaced and will be replaced. Somebody else will become Number Sixteen.

You cannot replace a living human being… but a dead number? But it is not only the soldiers; if you look at yourself, in many ways you have allowed the crowd around you to make you a number. Even the people who say that they love you simply want to possess you, to exploit you. You are an object of their longings, of their desires.

Love is not available in the marketplace. For love, you will have to understand that existence is not a dead existence. It is full of light, overflowing with love but to experience that love, you have to be attuned with the world of values.

Almustafa did not answer some people. Perhaps they were not worth answering. They have lost their souls: somebody has become a governor, somebody has become a president. The presidents and the governors and the prime ministers – they don’t have any souls; otherwise it is impossible for a man like Josef Stalin to kill one million Russians. And these were not capitalists – Russia has never been so rich – these were poor people, but they wanted not to be possessed by anyone and they were rebelling against slavery. First the czars were killing them for centuries, but Stalin outdid all the czars.

But sometimes I think perhaps he killed only dead people. Adolf Hitler killed six million human beings – but perhaps it is not right to condemn him, because these six million people had lost their souls long before. Somebody had become a husband, somebody had become a wife, somebody had become a father, somebody had become a mother.

In the world of nature, a woman is just a woman – not a lady. A lady is a woman who is living a posthumous life. In nature, there are authentic men – raw, rooted in the earth – but you will not find your gentlemen. They are the hypocrites who have died long ago and are now just breathing, eating, dragging themselves from the cradle to the grave. If they were really alive, they would have known the secret that exists between birth and death.

Almustafa simply refused to answer those people – who may have been knowledgeable, who may have been rich, but their questions were phony. Their questions were American.

I must remind you: the word “phony” comes from America. It is derived from “telephone.”

When you are talking to someone on the telephone, have you observed the change? The voice is not the same, the tone is not the same, and no one knows whether on the other side there is another American or a ghost.

I have heard…. One great psychoanalyst was treating a super-rich billionaire. Although his fee was beyond the capacity of millions of people, for the super-rich it was nothing.

The rich man continued. A year passed and he would lie down on the psychoanalyst’s couch and would talk all kinds of absurd things… which are filled in your heads too; it is another thing that you keep them within, but in psychoanalysis you have to bring them out.

The psychoanalyst was getting bored but he could not get rid of the super-rich man because he was getting so much money from him. Finally, he found an American solution to it: He said to the rich man, “I have so many other patients and sometimes your session takes three hours, four hours, five hours. You have time, you have money. I have a humble suggestion to make. I will keep a tape recorder which will listen to you. My four or five hours will be saved and at night when I have time, I can listen to the tape.”

The rich man said, “Great!” 

The next day when the psychoanalyst was entering his office, he saw the rich man coming out. He said, “So quick? Are you finished?”

He said, “No, I have also brought my tape recorder. My tape recorder is talking to your tape recorder. Why should I waste five hours? When tape recorders can do it, what is the need of me coming every day?”

This is how, slowly, slowly, man becomes more and more mechanical. He says things, he lives a life, but it is all like a robot.

Dale Carnegie, one of America’s most famous philosophers – he would not be recognized as a philosopher anywhere else except in America – but his book, How to Win Friends and Influence People has sold second only to The Bible. And it is full of crap. He suggests that every husband, at least three or four times a day, should say to his wife, “Darling, I love you so much, I cannot live without you. I cannot conceive of myself without you.” Whether you mean it or not does not matter.

Do you see the phoniness? If you are in love, it is so difficult to say ”I love you,” because words fall short. And to repeat three, four times a mechanical routine… you don’t mean anything, you are just a grammaphone record. Perhaps the needle on the record is stuck: “Darling, I love you.” And the darling also answers, and deep inside both hate each other: “This is the woman who has destroyed my freedom. This is the man who has put me into a prison.”

Love is the highest value. That’s why Jesus could say, “God is love.” But his statement is two thousand years old. It needs some refinement; it needs to be made up-to-date. God is not love.

I say unto you: Love is god. And there is a vast difference between the two, although the same words are used. If God is love that simply means it is only one of the qualities of God. He may have many other qualities: he may be wise, he may be just, fair. He may be forgiveness.

But when you say “Love is god,” the statement is totally different. Then god itself becomes a quality of those who know how to love. Then there is no need to believe in God… because it is only a hypothesis. And it is up to you what to make of the hypothesis.

The Jewish God in the Old Testament says, “I am a very angry God, I’m very jealous. I am not nice! Remember, I am not your uncle! I cannot tolerate another God.” The Mohammedans have inherited the Jewish conception of God. That’s why they have been destroying statues and temples, beautiful pieces of art: because there is only one God and one holy book and one messenger, Mohammed. This is a fascist attitude, ugly, inhuman. What is the problem if there are millions of gods? The world will be far richer. Why are you stuck with one god?

Judaism, Christianity, Mohammedanism, all such religions which believe in one god believe in dictatorship, not in democracy. What is the problem?

Gautam Buddha is perhaps the first democratic religious person, who says that every man is a potential god and finally, all are going to blossom into godhood. This has a beauty.

Almustafa did not answer those people. Instead he cried, wept, tears came to his eyes because their questions were phony. They were asking simply to show others that they were knowledgeable. You know perfectly well the distinction between a knowledgeable question and an authentic quest. When you want to exhibit your knowledge, there is no quest in your heart. You are asking to show that you are not ignorant.

In fact, before asking the question, you already know the answer – not by your own experience, but borrowed….

A great philosopher in Gautam Buddha’s time came to see him. He brought his five hundred disciples with him. Buddha never refused anybody. Even at the last moment when he was dying, he asked if anybody had a question because “Now, I am going, my ship has arrived. And I don’t want it to be said by future generations that Gautam Buddha was alive and yet he did not answer an authentic question.”

Buddha asked the philosopher, “Is it your question or a quest?”

The philosopher said, “What is the difference?”

Buddha said, “The difference is unbridgeable, of the earth and the sky. A quest is a thirst. A question is a mind game. If you have a quest, I am ready to answer. But if it is only a question, don’t waste my time.”

Almustafa did not answer those people amongst whom he had lived for twelve years and who had never asked anything. But when Almitra, the woman who had recognized him on the first day in the city of Orphalese, asked – he answered. And he answered with such beauty, with such poetry, with such truth. Perhaps nobody else has answered that way – not even a person like Krishna, who answered his disciple Arjuna’s questions after questions.

Perhaps Arjuna’s questions are authentic, but Krishna’s answers are not. He is not concerned with the quest. His whole concern is political – somehow to persuade Arjuna to participate in the war. So he goes on answering in different ways which contradict each other and finally, when he finds that his answers are not convincing to Arjuna, he resorts to the last thing which any dictator is bound to fall upon.

Finally, he says, “It is God’s will that you should participate in the war.” It is strange that God is speaking to him and not to Arjuna directly. If I had been in the place of Arjuna, I would have said, “It may be God’s will for you – fight! But as far as I am concerned, it is God’s will not to fight but to renounce this whole nonsense of destroying and killing people and move deeper into the Himalayas to meditate.”

But he became afraid. If it is God’s will, he has to fight. He forgot a simple thing – why does God always need mediators? Why can’t he speak directly?

In fact, there is no God. These mediators are the most cunning people in the world. In the name of God, they are forcing their own ideas. Because they cannot force through their arguments, their final strategy is to bring God in.

I have wondered always: Is God your real question? Anybody’s? It is philosophical, intellectual, hypothetical – but what will you do if you meet God? And what is the point of meeting God? No, that is not the real quest of man.

Almitra does not ask Almustafa, “Speak to us of God.” No, she asks:

Speak to us of love.

It has to be noted that only a woman can ask about love. Man wants to know God or to become God. These are power trips. Love is not a power trip. Love is the only experience in which you become humble, simple, innocent.

And what does Almustafa say? Meditate over it. Each single word is of immense significance:

And he raised his head and looked upon the people…

Before answering, you have to look into the hearts of people – to see whether there is any stirring, whether love is their quest. Almitra has asked a very fundamental question; the most fundamental question. But what about the people, the crowd who have gathered there?

And there fell a stillness upon them. 

A great silence, because those were simple people, and as Almustafa looked around into their eyes, into their faces, there was a great silence. Those simple people really wanted to know what Almitra had asked about. Perhaps they were not articulate enough to ask the question; Almitra had become their voice. She represents their hearts. Seeing that….

And with a great voice he said:
When love beckons to you, follow him… 

Do not doubt, do not be skeptical, because love is beckoning you towards something you have not known. Although you have the seed… but the seed has not known its own flower. When love beckons to you, you are blessed; Follow him.

Though his ways are hard and steep.

Love is not just a bed of roses.

And when his winds enfold you yield to him…

Do not resist, do not be reluctant, do not go half-hearted. Don’t be wishy-washy.

Though the sword hidden among his pinions may wound you.

And love certainly wounds people, but that wound is something like a surgical operation. You are carrying so much hate – that hate has to be destroyed. For a time you may feel a wound, an empty space where hate used to be.

And when he speaks to you believe in him…

He’s not saying believe in what he speaks, remember. He is saying when he speaks, believe in him. There is a very subtle distinction. If I am speaking to you, you can believe in what I am speaking – that will be from the head, and that is not going to help in any way because tomorrow somebody may speak against it, with better arguments, with more logic. Then you will shift.

Almustafa is saying believe in him, not what he is saying. This is a tremendously potential statement: Whenever a master speaks, do not be too much bothered about his words. If the words can only help you to believe in the authenticity of the master, they have done their work. When you believe in a person, it is from the heart. It is not an argument. When you believe in words, it is from the head. It is just an argument.

Life is not an argument, and love is not an argument. It is a meeting of two hearts, two beings – two bodies become one. That is what Almustafa is saying:

Though his voice may shatter your dreams…

It is going to shatter your dreams. It is going to shatter your sleep; it is going to shatter you.
Just believing in words will not shatter anything in you. On the contrary, you will become more
knowledgeable, your ego more decorated.

Though his voice may shatter your dreams as the North wind lays waste the garden.
For even as love crowns you so shall he crucify you.

Never before has anybody spoken, in a single sentence, the whole alchemy of man’s transformation. Love will crown you but it will also crucify you. It will crucify you as you have been, your past, and it will crown you as you should be, your future. Love is both: a crowning and a crucifixion. Because of this, millions of people miss the glory of love. The crucifixion makes them afraid… and what is the point of being crowned if you are going to be crucified?

But you are not one, you are many. The real you will be crowned and the false personalities will be crucified, and these processes are going to happen simultaneously. On the one hand, death; on the other hand, a resurrection.

Even as he is for your growth so is he for pruning.

You have grown so many ugly things in your life. They have to be pruned – and that pruning is not against your growth. In fact, those ugly things that you have gathered around yourself – jealousy, domination, continuous effort to have the upper hand – will not allow you to experience love.

When I read that sentence, I remember my gardener, Mukta. She goes on pruning my trees. I know what she’s doing is right, because unless you prune them, they will not grow. But whenever she sees me – once in a while I come out of the room and she hides her garden scissors. Mukta, from today, there is no need to hide. But only prune that which is against the growth of the tree. Don’t prune according to your ideas of how the tree should be. Let the tree be itself. Give it freedom… and if a gardener cannot love his own trees, who is going to love? Prune whenever you see that this will help to bring more foliage, more growth, more leaves, more flowers.

I am not against pruning. I had told her not to do this because there was, six years ago, a beautiful creeper on the back fence of my garden. But it was wild, and Mukta is a Greek. Just to prune it, she named it “The Monster.” This is one of the strategies of human mind. Whenever you want to destroy something, first you give it a name – that becomes the argument for you. That poor creeper was not a monster. Yes, it was wild, but to be wild is not to be a monster. I am wild… but do you think you can prune me? I have not even cut a single hair of my beard – they are the originals. You all have unoriginal beards. I have never cut a single hair of my mustache. Just a few days ago, there was a question: “Osho, everything you say reaches my heart but one question remains: how do you manage to eat?”

I can understand his question – an unpruned mustache has almost covered my lips. That’s why I never come to eat with you. I always eat alone just to protect my original hair. It is a little difficult.

Even as he ascend to your height and caresses your tenderest branches that quiver in the sun..

You will enjoy it when love reaches to your heights with tenderness, caressing your branches dancing in the wind and in the sun and in the rain. But that is only the half of it.

So shall he descend to your roots and shake them in their clinging to the Earth.

And you cannot choose one and avoid the other. Love is a solid phenomenon, it cannot be cut into fragments. Just as your heights need to be showered by love, your roots which are clinging to the earth have to be shaken, because every clinging is an imprisonment. Love would like to give you wings to fly – and with a clinging mind, with attachment, it is impossible to fly in the open sky. Just to cling to the earth, you have grown great roots going deep down so that nobody can shake you. It is out of fear, but fear is just the opposite pole of freedom.

Don’t cling to anything – not even to the person you love. Clinging will destroy the very love to which you were clinging. Don’t become a bondage.

I have heard….

A great freedom fighter had gone for a holiday in the hills. On the way, he stopped for a night’s rest in a small caravanserai. The owner of the serai had a beautiful parrot, and in accordance with his beauty, he had made a golden cage studded with diamonds. The owner also loved freedom, so he had taught the parrot only one word: “Freedom.” The whole day long the parrot used to call, “Freedom! Freedom!” and his voice would echo and re-echo in the valleys.

This freedom fighter thought, “This is strange. I know the owner; he’s my friend. I know his love for freedom – that’s why he has taught his parrot only one word, “Freedom.” But this is very contradictory. If he loves freedom, let the parrot be free. Even the golden cage studded with diamonds is not freedom.” So he waited. In the middle of the night the parrot again shouted, “Freedom! Freedom!” and in the silences around, the voice of the parrot echoed far and wide in the silences around.

The man came out. It was night and the owner was asleep. No one was around. He opened the door of the cage and waited… such a freedom-loving parrot, seeing the door open, will immediately fly into the sky. But instead of flying into the sky, the parrot clung hard to his golden cage.

But the freedom fighter was not a man to be defeated by a parrot. He put his hand inside the cage, pulled the parrot out… and while he was pulling the parrot out, the parrot was hitting his hand, scratching his hand and still shouting, “Freedom! Freedom!” His whole hand was full of blood, but he threw the parrot into the open sky on a full moon night. The hand was wounded, but he felt deeply contented that the parrot was free.

He went to sleep. In the morning he was awakened again by the same voice: “Freedom!” He said, “My god, he has come back!” He looked out. The door was still open and the parrot was inside.

Love will caress you. But it will also go deep down to your roots and shake them to make you free.

It is something to be remembered: most of us go on living in a contradiction. On the one hand we want freedom; on the other hand, we go on clinging to something. Freedom is a risk. In the cage, the parrot is safe, secure. In freedom, although he gains the whole existence, the whole sky, he loses the safety and the security.

But freedom is such a value; anything can be sacrificed for it. And love needs absolute freedom to grow. Only then can you make the whole sky your home. People afraid of insecurity, unsafety, choose just the word love but never experience it.

If you want to experience love, you will have to risk everything and all – all your clingings, all your future safeties. But instead of sacrificing clingings and safeties and securities, man in his deep sleep has sacrificed love and saved the security.

That is what your marriage is – love is sacrificed; security is there. Of course in marriage there is security, there is safety; there is a guarantee that tomorrow also the wife will be available to you, the husband will be taking care of you. But what about love? Then love becomes an empty word.

Be aware of empty words, and particularly words like love, which are higher than God – God is only a quality of love. Don’t go on carrying an empty container with no content in it. This is your misery, the misery of the whole humanity. Nobody loves.

Love is risky. I teach you to take all the risks, because even a single moment of love is equal to the whole eternity.

And a life without love may be immortal, but will be just a graveyard. Nothing will blossom. You will be secure – but what will you do with your security?

Like sheaves of corn he gathers you unto himself.

But if you are clinging to something else, how can existence, or God, or love, gather you unto himself?

He threshes you to make you naked… 

because you are covered with so many fake personalities. Your face is not your original face. There are so many masks.

He threshes you to make you naked. He sifts you to free you from your husks.
He grinds you to whiteness.

The word “whiteness” has to be understood – it is not a color. The whole rainbow you can have, but you will miss two colors which you have become accustomed to – black and white. And why have all the mystics condemned the black and praised the white?

White is not a color but all the colors. If you mix all the colors of the rainbow, whiteness arises. So whiteness is basically a great synthesis of all the colors of life. And if you remove all the colors, then there is blackness. Blackness is negativity, blackness is no. Blackness is death.

Whiteness is positivity, whiteness is yes, whiteness is God. Whiteness is love. 

He kneads you until you are pliant; and then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast.

All the religions of the world had been teaching people to fast. Almustafa is talking about the feast. Against all the religions, I am in agreement with Almustafa. Life is not a fasting, it is a continuous feast – a celebration, a festival of lights.

Love transforms your life into a festival of lights.

And unless your life becomes a feast and a festival, remember: you have not done the thing you have come for on this earth.

All these things shall love do unto you that you may know the secrets of your heart,
and in that knowledge become a fragment of life’s heart.
But if in your fear you would seek only love’s peace and love’s pleasure,
then it is better for you that you cover your nakedness and pass out of love’s threshing-floor…

People want love but they don’t want to be prepared for all the threshing, the fire that they have to pass through. They think love is just pleasure. It is not. Love is far more: it is blissfulness, it is the ultimate benediction. But you will have to drop the fear.

The man who is full of fear will never know the sweet taste of love. And if you have not known love, you have not known anything: all your knowledge is useless, all your treasures are useless. All your respectabilities are useless.

Almustafa says rightly:

Then… Cover your nakedness and pass out of love’s threshing-floor, into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears..

You will never know anything in its wholeness, in its totality. You will laugh but your laughter will be superficial. You will weep but your tears will be crocodile tears. Your life will always remain just a potentiality, it will never become a reality. And you will live your life in sleep – unconscious.

-Osho

From Speak to us of Love (Reflections on Kahlil Gibran’s The Prophet), Chapter One

Copyright© OSHO International Foundation

Speak to us of Love

Copyright© OSHO International Foundation

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