In Two Steps the Whole Journey is Complete – Osho

So these are the three words: thinking, feeling, being. From thinking, nobody has ever been able to reach being. Nobody can bypass feeling; feeling is the bridge. The first step is from thinking to feeling, and the second step is from feeling to being. And in two steps the whole journey is complete.

So remember, feeling will be tremendously beautiful, but don’t stop there. That is only a stopover. You can rest there a little bit, enjoy the world of the heart, but remember there is one step more.

Through contradictions I destroy your clinging to the mind and thinking. Through silence I destroy the world of your feeling. And when both these layers are gone, you are as existence wanted you to be, in your purity, in your individuality. You have come home.

So don’t be worried, the journey has begun. Don’t stop until you come back home, where there is no thinking, no feeling, but only a sense of existence. In that experience, I will be able to convey to you that which is unconveyable in any other way. Then I am not the master and you are not the disciple.

In the mind, I am the teacher, you are the student.

In feeling, I am the master, you are the disciple.

In being, I am not, you are not – existence is.

-Osho

Excerpt from From Death to Deathlessness, Chapter 12

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

 

I Have No Name – Osho

An old poem of J. Krishnamurti:

I have no name,

I am as the fresh breeze of the mountains.

I have no shelter;

I am as the wandering waters.

I have no sanctuary, like the dark gods;

Nor am I in the shadow of deep temples.

I have no sacred books;

Nor am I well-seasoned in tradition.

I am not in the incense

Mounting on the high altars,

Nor in the pomp of ceremonies.

I am neither in the graven image,

Nor in the rich chant of a melodious voice.

I am not bound by theories,

Nor corrupted by beliefs.

I am not held in the bondage of religions,

Nor in the pious agony of their priests.

I am not entrapped by philosophies,

Nor held in the power of their sects.

I am neither low nor high,

I am the worshipper and the worshipped.

I am free.

My song is the song of the river

Calling for the open seas,

Wandering, wandering,

I am Life.

I have no name,

I am as the fresh breeze of the mountains. 

Truth has no name, and truth is not confined in any system of thought. Truth is not a theory, a theology, a philosophy. Truth is the experience of that which is. Truth is not intellectual or emotional; truth is existential.

These are the three layers of human consciousness. The first is the intellectual: it theorizes, it spins and weaves beautiful words, but with no meaning at all. It is a very cunning part, very deceptive. It can make you believe in words as if they have some substance. It talks about God, truth, freedom, love, meditation, but it only talks; it is just words and words and words. Those words are empty shells; if you look deep down into them they are hollow.

This part goes on decorating; it uses big jargon to hide its inner emptiness. And our whole education – social, religious, cultural – consists only of words. It only cultivates the intellectual part of our being, which is the most superficial. Through the intellect you cannot reach to the divine, through the, intellect you will be lost in the jungle of words. That’s how millions of people are lost. Between you and God the greatest barrier is your so-called intellect. Remember, your intellect is not intelligence.

Intelligence is a totally different matter. Intellect is a pseudo coin; it pretends to be intelligence but it is not. And because you don’t know the real you are easily deceived by the unreal, by the pseudo. Beware of the intellectual layer of your being, which is the most developed; that is the danger. The most superficial is the most cultivated.

The most superficial is the most nourished. From the school to the university, the superficial is being nourished, strengthened. And slowly, slowly you get caught up in it, you become entrapped. Then people think about love; they don’t feel, they only think.

Krishnamurti relates an incident which happened when he was travelling in a car. The car accidentally knocked down a poor animal, but two persons inside the car did not notice what had happened because they were engrossed in a conversation on how to be aware!

This is the situation of the majority of humanity.

God is present everywhere. Wherever you turn, He is. Open your eyes, He is, close your eyes and He is – because nothing else exists. God means isness.

Anything that participates in existence is divine. But you don’t see; you go on talking about God, discussing. You have become so clever in hair-splitting, in logic-chopping. You have become so full of rubbish, which you call knowledge, because you can repeat the Vedas, the Koran, the Bible, like parrots.

You have to be aware of this dangerous layer that surrounds you like a hard shell.

Krishnamurti  is right when he says, “I have no name…. ”

The word ‘God’ is not God, and the word ‘love’ is not love either. If you become too much engrossed in the word ‘god’ you will go on missing God forever. If you become too much intrigued by the word ‘love’ then you can go to the library, you can consult all the books – and there are millions written about love by people who don’t know anything about love – you can collect great information about love, but to know about love is not to know love. Knowing love is a totally different dimension.

Knowledge about love is very simple; you can become a walking encyclopedia. You can know all the theories of love without ever testing any theory in your experience, without ever living a single moment of love, without any taste of what love is.

I am as the fresh breeze of the mountains

God is neither old nor new, or, God is the most ancient, and as fresh as the dewdrops in the early morning sun – because only God is. God is non-temporal; it does not belong to the dimension of time. Hence you cannot call it old or new – it is fresh, virgin. You need not go into the scriptures. You certainly have to go into the breeze that is passing through the pine trees; you certainly have to go into the fragrance that is being released by the flowers. Now…! You have to go into THIS moment with your total being, you have to relax here-now, and all the scriptures will be revealed to you. The Vedas and the Gitas and the Korans will be sung in your deepest core of being. Then you will know that all the scriptures are true; but first your own inner scripture has to be known, understood.

I have no shelter,

I am as the wandering waters.

God is life – hence God is movement, hence God is constant change; that is the paradox of existence. It is something that never changes and yet constantly changes. At the innermost core everything remains the same, but on the circumference nothing is ever the same. God is change and no-change. God is eternity and flux.

If you look at the world, you look at the manifest God, which is constant change – it is like a river moving and moving – but if you look at the unmanifest, then God is always the same. God is both.

This world is not separate from God. You need not go in search of Him anywhere else; He is hidden here, He is playing hide-and-seek here.

I have no sanctuary

Like the dark gods;

Nor am I in the shadow of deep temples.

I have no sacred books;

Nor am I well-seasoned in tradition.

Religion has nothing to do with tradition or sacred books, religion has something to do with existential experience. Your first layer is intellectual – that has nothing to do with religion. You have to bypass it, you have to take a jump out of it.

Your second layer is emotional, the layer of feeling, where intuitions arise, visions are revealed, dreams of the unknown descend; where poetry is born, and the dance, and the song. It is closer to God. The intellectual layer is perfectly good for the mundane world, for the marketplace. It is calculation, mathematics; it can become science, technology. It has its uses – use it, but don’t be used by it. The second layer is closer to God; it is the layer of feeling.

The first layer is masculine, the second layer is feminine. The first layer is aggressive, the second layer is receptive. The first layer believes in action, the second layer is a tremendous passivity. It is like a womb. It is an open door, it is a deep welcome. The first goes in search for truth in a very aggressive way; it thinks in terms of conquering.

Even a man like Bertrand Russell writes a book, Conquest of Nature. Bertrand Russell remained confined to the first layer. He had the intrinsic capacity to go far deeper into reality, but he remained concerned with words, logic, mathematics. He thought in terms of conquering nature: how the part could conquer the whole, how the drop could conquer the ocean, how the leaf could conquer the tree. It is utter nonsense! The very idea of conquest is ugly, but that’s how the male part of your being thinks. It is aggressive, it is violent, it is destructive, it is coercive, it is possessive, it is imperialistic.

The second layer is intuitive: that of feeling, that of dreaming. The second layer is poetic, aesthetic, of deep sensitivity. It is totally different, its approach is different – it does not analyze. The first part believes in analysis, the second part synthesizes.

Sigmund Freud remained with the first part, Assagioli moved to the second. Hence Sigmund Freud could create psychoanalysis; Assagioli could introduce a totally new concept, of psychosynthesis. But Sigmund Freud will look more scientific, obviously, more logical, rational. Assagioli will look like a visionary, a poet, but Assagioli goes deeper.

Poetry always goes deeper than prose. Singing always goes deeper than syllogism.

Become aware of the second layer in you, help it to revive. The society has repressed it; the society does not want it to function. The society is afraid of the second layer because the second layer is irrational, uncontrollable, unpredictable, because the second layer cannot be reduced to mechanical manipulations. The first layer is easily available for the politician, for the priest to dominate. It is easily available for the educators, the pedagogues to condition, to hypnotize. The second is not available.

The second is so deep that the hands of the priest and the politicians and the pedagogues cannot reach to it.

You will have to help your second layer to become more prominent. The emphasis has to shift from the first to the second. And the second is not the last; the second is only the door. The third is the last.

The third layer is that of being.

The first is intellectual, the second is emotional, the third is existential. With the first you think, with the second you feel, with the third YOU ARE. With the third, thinking disappears, feeling disappears.

Only a kind of witnessing remains, a pure consciousness, an awareness. That’s what meditation is all about.

All sacred scriptures are in the head, and all your rituals, religions, are in the head. Your rituals, your religions, your theologies, don’t even reach to the second. If you want to reach to the second you will have to learn from the painters and the poets and the singers, musicians, dancers. You will have to go into the world of art. But if you want to go to the third – and without going to the third you will never know what God is – you will have to go into a deep communion with a Master.

Only a mystic can make you attuned with your own innermost being. Only one who is in at-onement with his own being can infect you. Religion is something like a contagious disease. It is not disease, it is health, ultimate health, but health can become as contagious as any illness can ever become.

Religion has to be learned only in the vicinity of a Master. It cannot be learned from traditions, from scriptures. You will need somebody alive so that you can be in love, somebody alive who can by his presence trigger a process in your being. It cannot be taught, it can only be caught.

I am not in the incense

Mounting on high altars,

Nor in the pomp of ceremonies.

I am neither in the graven image,

Nor in the rich chant of a melodious voice.

I am not bound by theories,

Nor corrupted by beliefs.

I am not held in the bondage of religions,

Nor in the pious agony of their priests.

I am not entrapped by philosophies,

Nor held in the power of their sects.

I am neither low nor high,

I am the worshipper and the worshipped. 

That statement is of tremendous value: I am the worshiper and the worshiped. You are the seeker and the sought, you are the devotee and the deity, you are the temple and the Master of the temple. You need not go anywhere. If you need go anywhere it is only inwards, into your own interiority.

I am neither low nor high,

I am the worshipper and the worshipped.

I am free.

My song is the song of the river

Calling for the open seas,

Wandering, wandering,

I am Life.

From The Guest, Chapter Ten

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Kopan and Kathmandu

It was the most amazing New Year ever, crossing into Nepal in a bullock cart at sunrise. The sky was ablaze, the haze and dust in the air heightened the reds and oranges of the sun. It was New Year’s Day, 1976, sure to be a super year, and as it turned out, it was.

During that last term in Madagascar I heard from my friend Peter. He was now in Nepal studying Tibetan Buddhism with Lama Yeshe at the Kopan Monastery in Kathmandu. Randy Dodge, who was still living at the house, was attracted to going to India and Nepal. He had been practicing Yoga for several years and was also interested in Buddhism. I was interested in Nepal but somehow fearful of India. I knew deep down that it could grab me and not let me go. By this time, Voahangy had gone to Brussels to join her U.N. boyfriend. Rickey was making arrangements to go to university in France. Randy and I were busy changing Malagasy francs into U.S. dollars with the Indian money changers and making preparations for our trip to the sub-continent.

Randy and I had discovered that there was an Indian passenger ship that traveled from Mauritius to Bombay and so made plans to go to Mauritius and leave for India from there. I said goodbye to my home for two years and a people that will forever hold a special place in my heart.
Thirty-three years after first arriving in Madagascar, I finally made a trip back with my wife, Amido in 2006. She loves the place as much as I do. Many things looked the same, although Tana was a bit of a shock. In 1975, the population of Madagascar was around eight million; in 2006, it was sixteen million and most of those are now in Tana. I have never seen so many kids.

The ship we took had several classes of travel. I think Randy and I took the next to last. It was not too bad really, dormitory style with bunk beds. The food was good. There was both a vegetarian line and a non-vegetarian line. We used the vegetarian line for lunch and dinner and the non-veg for breakfast because we wanted eggs. The trip took several days and on the way we were treated to Indian movies. That was the first time I had ever seen a Bollywood production. Treated is probably not very accurate because the sound system was terrible and it was way too loud. The days were spent on the deck watching the sea go by and reading Herman Hess’s The Glass Bead Game. So, after another trip across the Indian Ocean we arrived in Bombay, India.

In Bombay, we stayed at the Salvation Army Hostel. On the streets were quite a few wasted westerners wandering around. We didn’t really expect that to be our fate but it was a good heads up. We were both interested in getting up to Nepal as soon as possible and decided to take a train out to a good place to begin hitchhiking from. We didn’t see any reason why we couldn’t hitch in India. On our very first ride we had a surprise. A truck stopped. It was open in the back and we just needed to climb up and jump in. We threw our backpacks over the rail and climbed up and landed in a truck bed of manure. It wasn’t very wet so we just shrugged our shoulders and we were on our way.

After a couple of days traveling, we were ready to enter Nepal. We had arrived in the border town too late to be able to cross that day. We would have to wait for the next day. It just happened to be New Year’s Eve. I don’t think we made any festivities but just awaited our trip into Nepal in the morning.

After arriving in Kathmandu, we found our way to Freak Street where I knew Peter was staying in a guest house. Randy and Peter had never met. Peter had already left Madagascar by the time Randy showed up. Peter was very much into his exploration into Tibetan Buddhism. He was involved in a course that was being offered at the Kopan Monastery on the outskirts of the city. One day we went with him to visit and had a short chat with Lama Yeshe over a cup of tea. He offered his cup which we shared. He was a very kind man with a boyish grin. There were many westerners involved in the meditation teachings at the time but for some reason I wasn’t drawn to joining.

Randy and I went on to Pokhara in order to do a trek. In those days Pokhara hadn’t really become a big scene like it is today. On the sides of Lake Phewa were a few guest houses. Nearby was a Tibetan refugee camp and so a few Tibetans would set up on the paths and sell their goods. I bought a Tibetan mala and some pieces of coral with holes drilled in them for stringing on a mala. The guest house was very simple but I remember a nice garden and of course the views were incredible of both the lake and the mountains, a truly idyllic scene. There was a Japanese couple staying in the guest house that I noticed. She was very sweet and soft and he was intense with the stern look of a samurai. I would meet this couple again and they would get new names and become Geeta and Asanga.

-purushottama

This story is from a collection of stories and essays from along the Way titled From Lemurs to Lamas: Confessions of a Bodhisattva.

Osho on OSHO – Osho

Tokusan, holding up his kneeling cloth, said, “OSHO!” 

‘Osho’ is a word signifying great respect, love and gratitude. It also sounds beautiful.

-Osho

From Zen: the Diamond Thunderbolt, Chapter Two

To the person of realization, there is nothing pure and nothing impure; there is only the real and the shadow of the real to which he has been clinging up to now.

One day a monk came along, and not knowing he was speaking to the Master, asked Bokushu the way to the Master’s room. Bokushu took off his sandal and hit the monk on the head with it – the monk ran off. 

Then Bokushu called to him, “OSHO!” And the monk turned his head. “That’s the way to it,” Bokushu said, pointing with his finger.

What has happened in this incident? Unless you lose your head, you cannot find your heart. Hitting the head of the monk with his sandal is simply a way of saying, “Please stop thinking.” Except for thought, nothing is a barrier to truth. But the monk became afraid, “This seems to be a madman. I am asking the way to the master’s room and he hits me. It is better to run away from here. He may do something even more nasty.” So he ran away. Bokushu called him back, “OSHO!”

‘Osho’ is a very respectful word. It is a way of calling someone almost divine. It is in essence so respectful that only a disciple calls a master ‘Osho’.

Bokushu called after him, “OSHO!” indicating: “Don’t be afraid and don’t escape. It is against your dignity. You are to me as worthy of respect as Buddha himself.” And saying, “OSHO!” he said, pointing to his own room, “That’s the way to it.”

This kind of incident is impossible in this world today unless you are humble enough. If the master hits with his sandal on your head, you will start fighting with him. You will not think that he is a man worthy of respect. He will seem to be insane – you are simply asking the way and he hits you.

But once a different world existed. Bokushu did both things: first he hit him on the head with his sandal, and then he called him, “OSHO!” – You are also a master; who you are looking for? If you are looking for the master, this is the way. Drop your head outside; be humble, innocent. In your silence, without thought, you may find the master.

Do you call us “buddhas” – as Bokushu called the monk in this story “OSHO” –To remind us of the way?

Not of the way, Maneesha, but to remind you of yourself. The way is always a long journey. There is no need of any way. You can just here, now, be awake without traveling on any way. I don’t talk about the way, I talk about awakening this very moment, like lightning, like a thunderbolt. And I don’t think that if you decide to sleep a little longer, there is any harm in it.

Yes, Maneesha, I call you all buddhas in the same sense as Bokushu called the monk ‘OSHO’. I love you and I respect you; whether you are awake, that is a very small matter.

-Osho

From Zen: The Diamond Thunderbolt, Chapter Three

Be silent.

Close your eyes.

No movement of the body.

Just become frozen so that you can enter into yourself.

This silence, OSHO, this silence, the Buddha.

Deeper, deeper, deeper.

The deeper you go, the more OCEANIC becomes the experience.

The dewdrop slips from the lotus leaf and disappears in the ocean.

This is our eternal reality.

This is our divineness.

There is no other God than this experience.

There is no other prayer than this tremendous silence, this peace, this ecstasy.

To make it deeper, OSHO, Nivedano …

(Drumbeat)

Relax, just as if you have died.

The body may go on breathing, but you remain in.

Pull yourself as much as possible inwards.

The more you are in, the more the buddha is awake.

At the very center of your being, you are the ultimate experience of being a buddha.

Drink it, let it sink into every fiber and cell of your body, your mind.

Carry it twenty-four hours within you – just like a silent flame, showing you the path, reminding you that you are the goal, not the way; the God, not the devotee; the sought, not the seeker.

Nivedano …

(Drumbeat)

You can all come back, and for a few seconds, just sit like buddhas in your grandeur, in your grace.

Blissful is the night with so many buddhas, breathing together to the same song, listening together to the same music, feeling together the very heartbeat of the universe.

Except this, there is no religiousness.

And this religiousness is neither Christian, nor Hindu, nor Mohammedan.

It is freedom from all boundaries, it knows no limits.

Be unlimited, be the OCEAN.

Okay, Maneesha?

-Osho

From Zen: The Diamond Thuderbolt, Chapter Three

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

I am Not a Person – Osho

Dear Osho, I love you. In a Sannyas Magazine you said that you are not a person.Then what are you?

The question is from Prem Bindiya. She is a small girl, ten years old.

Bindiya, nobody is a person, although everybody believes that he is a person. Nobody can be a person, because we are not separate. We are like waves in the ocean. No wave has a personality.

Yes, it has a form, but it is not separate from the ocean. It is one with the ocean, you cannot separate it from the ocean. You cannot take the wave away from the ocean; it will disappear, it will not be a wave at all. It can only be a wave in the ocean, with the ocean. It is not separate, it is part of the dance of the ocean. It has no personality. Yes, it has a certain individuality because it is different from other waves – unique it is! – But it is not separate from the existence. And it is not separate from other waves either, because they are all joined together in one ocean.

When I say I am not a person, Bindiya, I simply mean I am not separate from existence. I am one with the trees and one with the rocks and one with the earth and one with the sky. I am a presence not a person, and so are you, and so is everybody else. To believe in the person is to believe in the ego.

And I can understand your question: this is how every child is being brought up, for centuries. Your question is relevant.

You say, “I love you. But if you are not a person, the how can I love you?” 

We have been told that we can love only persons. The truth is just the opposite: you cannot love the person. Persons can only fight, persons can only be in conflict, because wherever two egos are, there is conflict, a constant war – sometimes hot, sometimes cold, but the war continues.

Sometimes the warriors are tired so they maintain a certain peace. Whenever they are back again and their energy is there again, they start fighting.

You can see it happening with all kinds of lovers – a continuous fight, a kind of intimate enmity, together and yet not together. Why is this fight there? – Because of two egos. Two persons are there, and of course each person wants to dominate.

The ego is a deep desire to dominate. The ego is a deep desire that says, “I am special, higher, bigger, greater than you.” And both are trying to do the same. Conflict is necessary, inevitable. Love cannot exist in such a state.

Love exists between two presences, not between two persons. Then there is no conflict; there is great harmony, melody, music, rhythm. When there are no more egos and both feel one with existence, they can be one with each other.

Bindiya, love is possible only when you disappear. I have disappeared, and my work here is now to help you to disappear too.

You ask me, “ Then what are you?”

I am not a person, I am a presence. I am a nobody. I am a kind of nothingness, emptiness. The host has disappeared, and the disappearance of the host has made the Guest appear. I am not, God is.

I cannot love you, but I am love. You can partake as much as you like, you can drink out of me as much as you like. I cannot be in a love-relationship with you because relationships exist only between egos. But I can share. It will be a relating, not a relationship. It will not be static, it will be a flow. And it will have no motivation in it: I love you because I am love. There is no motivation, no desire to get anything back from you. It is enough that you accepted my love.

And I know this time, just two days ago, Bindiya had come to see me. She has come back after a long time, and I could see great love in her eyes. I had to call her close, I had to hold her face in my hands and pour my love into her eyes. She is a small sannyasin, but because she is small she is still capable of receiving. Because she is small, still uncontaminated, still unpolluted, still uncorrupted, something natural is still there.

And you are fortunate, Bindiya, that you have become a sannyasin so early – now nobody will be able to corrupt you. Now you will become able to protect yourself against this corrupted society, against all kinds of corruptions. The church corrupts, the state corrupts, the educational system corrupts. You have become a sannyasin at the right time. You will be able to see all the games that are being played around you. You will become more and more intelligent, more and more loving, and less and less a person.

Those who are really with me are on the way of disappearing, evaporating. Just as in the early morning sun the dewdrops start disappearing… that is the way for the disciple to disappear when he is in a close love-relationship with the Master.

-Osho

From The Guest, Chapter 14

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Sex, an Old Leaf Dropping from the Tree – Osho

Can it be true that sex is already over? I have been your sannyasin for four and a half years and my body is thirty-one years of age. I never planned to drop sex, but now it feels like it has dropped me. Am I a quickie or what?

Dhyan Satyama, the place you are in and the space you are in… four and a half years is really too long. You can understand by the laughter of the people. They are in the same boat. If you meditate, sex is going to drop by itself.

Sex is part of your unconsciousness, and it is a blissful experience if it drops by itself. If you force it to drop, it never drops. On the contrary, it becomes perverted; it starts finding ways from the back door. Unless it drops by itself, it never drops.

Meditation is the secret most method of going beyond the body and all that the body contains. Sex is part of your body, your biology; it is not part of your consciousness. The moment you start rising up in your consciousness, sex is left far behind. Naturally, at the age of thirty-one one starts wondering, “Something seems to have gone wrong…. Nothing has gone wrong, everything has gone right. You should feel blessed that you are free from the greatest imprisonment of your being.

Adam and Eve were standing underneath the tree of knowledge, looking at the apple in Eve’s hand. Eve turned to Adam and said, “After we have eaten the apple, we are going to do WHAT?” Naturally the poor woman was not yet aware about what. And they had eaten only one apple… It seems you have been eating too many apples; then one becomes a quickie.

Little Ernie’s mother was worried about his progress at school, so she took him to see the psychiatrist. The shrink decided to give him an aptitude test and asked the nurse to put a hammer, a wrench and a screwdriver on the table. “If he grabs the hammer,” said the shrink, “he will be a carpenter. If he grabs the wrench, he will be a mechanic. If he grabs the screwdriver, he will be an electrician.” Ernie fooled them all. He grabbed the nurse.

It does not matter what your age is; sex has nothing to do with age. It can disappear at any moment or it may not disappear even when one leg is in the grave. It all depends whether your life is just a horizontal phenomenon or something vertical also.

That verticalness can happen any moment, particularly for those who are in meditation. You can start moving differently than any other animal is capable of – except a few men. It is unfortunate that I have to say “except a few men”; intrinsically, every man is capable of going beyond sex.

But people think sex is life; the moment sex disappears, they think; now there is no point in going on living. Sex was their meaning, their very salt. These are the poorest people in the world who have not known anything beyond the lowest; they have never raised their eyes towards the stars.

“A man has reached old age when he can’t take yes for an answer.”

So it doesn’t matter… at the age of thirty-one you have become a wise old man. And the beauty of a wise old man is tremendously valuable in comparison to the foolishness of all those who are just young. The young people are bound to fool around; it is rare at this age, to be able to get out of this stupidity that we call youth.

Dhyan Satyama, you are exactly what I would like every sannyasin to be. This place is a place for transformation, and the only energy you have got to be transformed is sex.

Sex is your basic life force.

If you transform it into higher forms, it is going to disappear from its lower manifestations. But you are not going to miss anything; at each higher state the energy will give you more and more blissfulness. The higher it rises… it becomes a tidal wave of blissfulness. You start feeling orgasmic in every fiber of your being. Sexual orgasm seems to be a faraway echo, almost as if you have seen it in a dream – just a faint memory.

Because what you are now experiencing is so authentic and so real, so solid, you will not need a companion. That too is one of the basic dependencies, and that’s why all couples are in constant fight. The reason is that nobody wants to be dependent on anyone. It takes away your dignity, your individuality, your freedom. It makes you in a subtle sense a slave.

The man who loves a woman will hate the woman, because that woman has become a necessity, and one hates to be dependent on anyone. And the same is the case for the woman. Every woman hates the husband, has to hate him, because she has become dependent on him for momentary pleasures which don’t last long.

A meditator finally comes into a space where he does not need anyone to give him pleasure. He is full of blissfulness, overflowing, he can share, he can fill the whole world with his blissfulness. His very being has become orgasmic.

Now that is something tremendously significant to be remembered: you are both, man and woman together. Because you are born of a father and a mother – half of your being has been contributed by your father and the other half by your mother – naturally you cannot be just man or just woman. It is a fallacy perpetuated for centuries that man is man and woman is woman. It is absolutely wrong.

Every man has his woman within him and every woman has her man within her. Only the meditator comes to know his whole being. Suddenly his inner woman and the inner man melt and merge into each other. That creates an orgasmic state in him. Now it is no more a momentary experience that comes and goes; it is something that continues, day in, day out, like heartbeat or breathing. Every moment he is in an orgasmic state.

Naturally, sex disappears. A greater experience has come in. The sun has risen; what is the use of having a candle unnecessarily burning? You are bound to blow it out. If somebody keeps his candle burning in the sun, it only shows one thing: that man is blind.

A meditator comes to know such a vast experience of joy that all other pleasures simply fade away.

You are asking, “Can it be true that sex is already over?”

Yes, it is true, and you need not repent for it. Don’t look back, look ahead. Something greater is going to open in your being, something like a lotus, which will give you absolute fulfillment and contentment, and freedom, independence, individuality. For the first time you will feel you are able to fly alone into the vast sky of existence. Your need for the other has disappeared – that is what sex is, the need for the other – and in this state of orgasmic experience within yourself, without the help of anyone else you become capable of sharing your love, not bargaining, not even hoping for something in return.

In other words, this is what I was just talking about: friendliness – friendliness towards the whole existence. Nothing is greater, more glorious. Nothing is more of a splendor and a miracle. You are saying, Satyama, “I have been your sannyasin for four and a half years and my body is thirty-one years of age.” The body can be of any age….

There are two things which are not necessarily of the same age as the body. The lowest of these two is well understood by the psychoanalyst; the higher is still beyond them. Psychology is still struggling to stand up. It is crawling on the ground at the lowest level of human energies; hence, about the lower it has found a few fundamental truths.

One is the mental age: a man may be seventy years old, yet his mental age may be only fourteen – or vice versa. In cases like Mozart… when he was only four years of age he was able to play on musical instruments like a great master; at the age of five he was already becoming famous. Even great masters of music could not believe the phenomenal energy of Mozart. At the age of five, he was almost as mature mentally as very few people become at the age of seventy.

Psychology has accepted that body and mind don’t grow together. Sometimes, most of the time, the mind is lagging behind and the body goes on growing. A few times, in rare cases, the mind grows ahead and the body lags behind.

When Emerson, a great creative and sensitive man, was asked about his age, he said, “Three hundred and sixty years.” The people who were present could not believe it; they could not believe that Emerson, a man of truth, a very innocent man, a man loved and respected by all those who could understand the heights of consciousness… why should he lie about such a thing? Three hundred and sixty years old? – he does not look more than sixty. What to make of it?

Finally, one man asked, “Perhaps I could not rightly hear what you said. Will you please repeat it?”

Emerson laughed and said, “Why are you going in a roundabout way? Why don’t you say directly that you cannot believe that my age is three hundred and sixty years?”

Then another man said, “Now we have to ask you. You look only sixty at the most; you will have to give us evidence that you are three hundred and sixty years of age. And a man of your integrity is expected not to lie.”

Emerson said, “I am not lying. I have lived so much in sixty years that you will be able to live only in three hundred and sixty years. According to my intensity and totality of life, I have lived in sixty years as much as an ordinary man will live in three hundred and sixty years. I am not lying; it all depends how you live.”

Meditation changes your life pattern completely.

This has still to be recognized by psychology. But the psychology of the enlightened ones knows perfectly well that consciousness can go on growing. It need not grow simultaneously with the body. Adi Shankara, the founder of a systematic, philosophical system for the Hindus, died at the age of thirty three. He became enlightened somewhere about the age of seven. When he was seven his father had died. He was the son of a poor father, a poor brahmin; the mother was only living for him, the only son. At the age of seven, Adi Shankara asked his mother that he wanted to renounce the world. Can you conceive of a child of seven years old thinking of renouncing the world? – must be another Mozart, a Mozart of spirituality.

The mother said, “Your father has died and you want to renounce the world. Don’t you think of me?”

Adi Shankara said, “I can only promise you one thing: before you die I will be present, so in your last moments you can die peacefully. But right now, allow me to renounce the world. I want to become a sannyasin and to go in search.” The mother refused.

Not to hurt her, Shankara remained for a few days more. One day he went to the river. He used to go for his bath every day, but that day he insisted that his mother should also come with him. The mother was a little concerned: why he was so insistent? But when he became absolutely adamant that “if you don’t come, I will not go for the bath. Then I cannot worship and then I cannot eat either,” so the mother had to go.

The mother was standing on the river bank and the little child, seven years old, was caught by a crocodile. A crowd gathered, but there was nothing that could be done. Both the feet of the boy were inside the mouth of the crocodile, and Shankara shouted to the mother, “Now there are only two possibilities: either you give me permission to renounce the world and become a sannyasin or the crocodile is going to eat me. It is up to you to decide. Be quick!”

It is a strange story. How did the crocodile conspire in this? And the mother of course immediately shouted, “I allow you, you can become a sannyasin. Even this much will be a solace to me, that you are still alive.”

And the story goes that the crocodile immediately left him and disappeared. Must have been a very saintly crocodile… Whatever the case – perhaps it is only a parable – one thing is certain: that Adi Shankara at the age of seven must have convinced his mother that either she had to allow him to be a sannyasin or she had to be ready for his death. How he managed it, that is a different matter. But one thing is certain: he gave her the clear-cut choice, either death or sannyas. Obviously the poor mother had no choice; she allowed him.

At the age of seven, Adi Shankara became a sannyasin. In the whole history of the world there is no other case parallel to Shankara. Somewhere between the age of seven and eleven – there is no historical record of it, but it seems just between seven and eleven – he must have become enlightened. At the age of eleven he started writing his great commentaries on the Upanishads, and on one of the greatest and most complicated scriptures that exists in India, Badrayana’s Brahmasutras.

At the age of eleven it is almost impossible even to understand it – and Shankara wrote the greatest commentary. It has defeated all the great commentators of the past and all the great commentators that came after him. Nobody has been able to go beyond these flights of consciousness and bring such tremendous meaning to the almost dead scripture of Badrayana, Brahmasutras. The way he interprets is possible only after enlightenment. Each small word… the way he gives a turn to its meaning. Something which was looking very ordinary immediately becomes extraordinary. He has the touch that transforms everything into gold.

By the time he was thirty-three, he had written all the great commentaries on all the great scriptures, and he had traveled all over the country and defeated all the so-called great philosophers, theologians, priests. At the age of thirty-three he died.

Consciousness is not limited to your physical age.

Consciousness can go far ahead of you, your body.

So don’t be worried, Satyama. You are saying, “I never planned to drop sex, but now it feels like it has dropped me.” That’s the right way. You should never drop sex with conscious effort, because that is only repression. You should not pay any attention to sex. Your whole focus should be towards meditation, and one day sex is going to drop just like an old leaf dropping from the tree, not making even any noise, silently falling into the earth and disappearing. […]

-Osho

From Satyam Shivam Sundram, Chapter Ten

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Witnessing Without a Center

Perhaps this can be helpful to someone. I have noticed recently that when I watch thoughts (content) there is a container (me). But when I watch the activity (not content), there is only witnessing.

This is important because that means that as long as I am engaging in the content the “me” remains. And if I take one step back and watch the movement, witnessing is, without a center. And this witnessing without a center is delicious.

This “take one step back” is really a misnomer. It is not a question of doing anything but simply “not doing.” Engaging in the content is “doing.” To watch without either grasping or rejecting is not doing and it is by watching without engagement that one finds oneself first witnessing the movement without content and when that movement is also witnessed without engagement, then one is Not, and only awareness Is.

-purushottama