All and Nothing Mean the Same – Osho

You said that really there is no one inside us, there is only a void, an emptiness, but then why do you often call it the being, the center?

 Being or non-being, nothing or all – they look contradictory but they both mean the same. All and nothing mean the same. In dictionaries they are opposites but in life they are not. Nobody understands. Look at it in this way: if I say that I love all, or if I say that I love no one, it means the same. If I love someone, then only is there a difference. If I love all, it means the same as loving no one. There is no difference then. The difference is always in degrees, relative. And these are both two extremes, they have no degrees: the total and the zero have no degrees. So you can call the total a zero, or you can call a zero the total. That’s why some enlightened persons have called the inner space emptiness, sunya, the void, nothingness, non-being, anatma – and some have called it the inner being, the absolute being, the Brahma, atma, the supreme self. These are the two ways to describe it. One is positive, the other is negative. Either you have to include all or have to exclude all – you cannot describe it with any term which is relative. An absolute term is needed.

Both the contradictory poles are absolute terms.

But there have been some enlightened persons who have remained totally silent. They have not called it anything, because whatsoever you call it – whether you call it being or non-being – the moment you give it a name, a term, a word, you have erred, because it includes both.

For example, if you say, “God is alive,” or “God is life,” it is meaningless, because then who will be death? He includes all. He must have death in him as completely as life, otherwise to whom will death belong? And if death belongs to someone else and life belongs to God – then there are two Gods, and then there will be many problems which cannot be solved. God must be both life and death. God must be both the creator and the destroyer. If you say God is the creator, then who is the destroyer? If you say God is good, then who will be evil? Because of this difficulty, Christians, Zoroastrians, and many other religions have created a Devil side by side with God, because to whom will the evil belong? They have created a Devil. But nothing is solved – the problem is only pushed one step back because then it can be relevantly asked, “Who has created the Devil?” If God himself creates the Devil, then he is responsible. And if the Devil is something independent, not related to God, then he himself becomes a God, a supreme power. And if God has not created the Devil, how can God destroy him? It is impossible. Theologians go on giving some answers to a question but that answer again creates more questions.

God created Adam, then Adam became evil. He was expelled. He disobeyed God and he was expelled from the heavenly world. It has been asked again and again, and relevantly, why did Adam become evil? The possibility must have been created by God in him – the possibility to be evil, to go wrong, to disobey. If there was no possibility, no inherent tendency, then how could Adam go wrong?

God must have created the tendency. And if the tendency for evil was there, another thing is also certain: the tendency to overcome it was not so strong. The tendency to fight it was not so strong. The evil tendency was stronger. Who created this strength? No one except God can be responsible. Then the whole thing seems to be a hoax. God creates Adam: he creates an evil tendency in him, a strong evil tendency which he cannot control; then he goes wrong; then he is punished. God should be punished, not Adam! Or, you have to accept that some other force exists side by side with God.

And that other force must be stronger than God, because the evil can tempt Adam and God cannot protect him. The Devil can provoke and seduce and God cannot protect. The Devil seems to be a stronger God.

There is a church, recently born in America, called the church of Satan, the church of the Devil. They have a high priest, just like the pope of the Vatican. And they say that history proves that the real God is the Devil. And they look logical. They say, “Your God, the God of good, has always been defeated, and the Devil has always been the victorious. The whole of history proves it. So why worship a weak God who cannot protect you? It is better to follow a strong God who can seduce you but who can protect you also – because he is stronger.” The church of the Devil is now a growing church. And they seem logical. This is what history proves.

This duality – to save God from the negative pole – creates problems. In India we have not created the other pole. We say God is both: the creator and the destroyer, the good and the bad. This is difficult to conceive of because the moment we say “God” we cannot conceive of him being bad. But in India we have tried to penetrate the deepest mystery of existence – that is, oneness. Somehow, good and bad, life and death, negative and positive, meet somewhere, and that meeting point is existence, oneness. What will you call that meeting point? Either you will have to use a positive term, or a negative one, because we don’t have any other terms. If you use positive terms, then you call it “Being” with a capital B – God, Absolute, Brahma. Or if you want to use s negative term, then you call it nirvana, nothingness, sunya, non-being, anatma. Both indicate the same. It is both and your inner being is also both. That is why sometimes I call it being, and sometimes I call it non-being. It is both. It depends on you. If the positive appeals to you, then call it being. If the negative appeals to you, then call it non-being. It depends on you. Whatsoever feels good, whatsoever you feel will give you maturity, growth, evolution, call it that.

There are two types of persons: one who cannot feel any affinity with negativity and the other who cannot feel any affinity with the positive. Buddha is the negative type. He cannot feel affinity with the positive, he feels affinity with the negative. He uses all negative terms. Shankara doesn’t feel affinity with the negative. He talks about the ultimate reality in positive terms. Both say the same thing. Buddha calls it sunya, and Shankara calls it Brahma. Buddha calls it the void, nothing, and Shankara calls it the Absolute, the All. But they are saying exactly the same thing.

Ramanuja, one of Shankara’s greatest critics, says that Shankara is just a hidden Buddhist. He is not a Hindu, he only appears to be because he uses positive terms. That is all the difference there is. Wherever Buddha says nothing, he says Brahma – all else is the same. Ramanuja says that Shankara is the great destroyer of Hinduism because he has brought Buddhism in from the back door by just using a trick – wherever a negative term is used, he uses a positive term, that’s all. He calls him a Prachhana-Bouddha, a crypto-Buddhist. And he is right in a way because there is no difference. The message is the same.

So it depends on you. If you feel an affinity with silence, nothingness, then call that great being Emptiness. If you don’t feel an affinity, if you feel afraid, then call that emptiness The Great Being.

But then your techniques will be different. If you feel scared with emptiness, aloneness, nothingness, then the four techniques I talked about last night will not be of much use to you. Forget them. There are other methods about which I have been talking. Use positive techniques.

But if you are ready and have the courage to be supportless, to move into emptiness, alone, ready to cease completely, then these four techniques will help you tremendously. It depends on you.

-OSHO

From The Book of Secrets, Chapter 80

Copyright© OSHO International Foundation

The Book of Secrets

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.

Enter Space, Supportless, Eternal, Still – Osho

Enter space, supportless, eternal, still.   

Three qualities of space have been given in this technique. Supportless: there can be no support in space. Eternal: it can never end. Still: it will be soundless, it will be silent. Enter this space, it is within you.

But the mind always asks for support. People come to me and if I say to them, “Just sit silently, with closed eyes, and don’t do anything,” they say, “Give me some avalamban, some support. Give me some mantra as a support, because I cannot sit.” Just sitting is difficult. If I give them a mantra, it is okay. They can go on repeating the mantra. Then it is easy. With support you are never empty, that’s why it is easy. Something must go on, you must be doing something. Doing, the doer remains: doing, you are filled. You may be filled with Omkar, Aum, Ram, Jesus, Ave Maria, anything – you may be filled with anything, but you are filled. Then you are okay Mind resists emptiness. It wants always to be filled by something else, because if it is filled it can be. If it is not filled it will disappear. In emptiness you will attain no no-mind. That’s why mind asks for support.

If you want to enter inner space, don’t ask for support. Drop all supports, mantras, gods, scriptures, whatsoever gives you a support. If you feel you are supported, drop it, and just move inside – supportless. It will be fearful; you will feel scared. You are moving to where you can be lost completely. You may not be able to come back because all supports will be lost. Your contact with the bank is lost and where this river will lead you, no one knows. Your support is lost. You may fall into an infinite abyss. Hence, fear grips you, and you ask for some support. Even if it is a false support, you enjoy it. Even a false support is helpful. Because for the mind it makes no difference whether a support is real or false – it must be a support, that’s the point. You are not alone, something is there and supporting you. […]

It happened once that a man came to me. He was living in a house where he felt there were spirits and ghosts. And he was very worried. Through worries, he started seeing more illusions. Through worries, he became ill, weak. His wife said, “If you live any longer in this house, I am leaving.” His children were sent to some relative’s house.

The man came to me and he said, “It has become very difficult now. I see them clearly. They walk in the night. The whole house is filled with spirits. You help me.”

So I gave him one of my pictures and said, “Take it. Now I will tackle those spirits. You simply sleep silently, you need not worry. Really, I will tackle them, I will see to them. Now it is my business. And don’t interfere. Now you need not be concerned.”

The man came the next day. He said, “I slept, it was so beautiful! You have done a miracle!” And I had not done anything but give a support. Through support the mind was filled. It was no longer vacant; someone was there.

In ordinary life you are leaning on many false supports, but they help. And unless you become strong enough, you will need them. That’s why I say that this is the ultimate technique – no support.

Buddha was dying and Anand asked him, “Now you are leaving us, what shall we do? How shall we attain? How shall we proceed now? When the master is gone, we will be wandering in darkness for many, many lives. No one is there to lead us, to guide us, the light is going out.”

So Buddha said, “It will be good for you. When I am no more, you become your own light. Move alone, don’t ask for any support, because support is the last barrier.”

And it happened. Anand had not become enlightened. For forty years he was with Buddha, he was the closest disciple, he was just like a shadow to Buddha, moving with him, living with him; he had had the longest contact with him. For forty years Buddha’s compassion was falling over him, raining over him – for forty years. But nothing happened; Anand remained as ignorant as ever. And the day after Buddha died, Anand became enlightened – the next day, the very next day. The very support had been the barrier. When there was no more Buddha, Anand could not find any support. It is difficult. If you live with a Buddha, and the Buddha goes, then no one can be a support to you. Now no one will be worth clinging to. One who has been clinging to a Buddha cannot cling to anybody else in this world. This whole world will be vacant. Once you have known a Buddha and his love and compassion, then no love, no compassion can compare. Once you have tasted that, nothing else is worth tasting. So Anand was alone for the first time in forty years, totally alone. There was no way to find a support. He had known the highest support; now lower supports would not do. The next day he became enlightened. He must have moved into the inner space, supportless, eternal, still. […]

So remember, don’t try to find any support. Be supportless. If you are trying to do this technique, then be supportless. That is what Krishnamurti is teaching, “Be supportless. Don’t cling to a master.  Don’t cling to anything.”

That is what every master has been doing. A master’s whole effort is first to attract you towards him, so that you start clinging to him. When you start clinging to him, when you become close and intimate with him, then he knows that the clinging must be cut. And you cannot cling to anyone else now – that is finished. You cannot move to anyone else – that is impossible. Then he cuts the clinging and suddenly you are left supportless. It will be miserable in the beginning. You will cry and you will weep and you will scream and the whole being will feel that you are lost. Into the very deepest depth of misery you will fall. But from there one arises alone, supportless.

Enter space, supportless, eternal, still. 

That space has no beginning, no end. And that space is absolutely soundless. There is nothing – not even a sound vibrating, not even a ripple. Everything is still.

That point is just within you. Any moment you can enter it. If you have the courage to be supportless, this very moment you can enter it. The door is open. The invitation is for all, all and everyone. But courage is needed; courage to be alone, courage to be empty, courage to dissolve and melt, courage to die. And if you can die within to your inner space, you will attain to the life which never dies, you will attain to amrit, to immortality.

-OSHO

From The Book of Secrets, Chapter 79

 

Copyright© OSHO International Foundation

The Book of Secrets

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Enter Space, Supportless, Eternal, Still.

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.

Suppose Your Passive Form to be an Empty Room – Osho

Suppose your passive form to be an empty room with walls of skin – empty.

Sit in a passive state, inactive, not doing anything…. Because whenever you do something the doer comes in. Really there is no doer. Only because of the doing you imagine that there is one. Buddha is difficult only because of this. Only because of linguistic forms have problems arisen. We say a man is walking. If you analyze this sentence, it means that there is someone who is walking. But Buddha says there is only a process of walking, there is no one who is walking. You are laughing. Because of language it appears that there is someone who is laughing. Buddha says there is laughter but no one inside who is laughing. When you laugh, remember this, and find out who laughs. You will never find anyone – there is simply laughter. There is no one behind it doing it. When you are sad, there is no one who is sad, there is simply sadness. Look at this, simply sadness. It is a process: simply laughter, simply happiness, simply unhappiness. There is no one behind it.

[…]

Suppose your passive form to be an empty room – just like an empty room – with walls of skin – empty. Go on dropping into that emptiness. A moment will come sometime when you feel everything has disappeared; that there is no one, nobody, the house is vacant; the lord of the house has disappeared, evaporated. In that gap, in that interval, when you are not present inside, the Divine will be present. When you are not, God is. When you are not, bliss is. So try to disappear. Try to disappear from within.

-OSHO

From The Book of Secrets, Chapter 79 -1

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Suppose Your Passive Form to be an Empty Room.

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.

 

Each Particular Perception is Limited – Osho

O Shakti, each particular perception is limited, disappearing in omnipotence. 

Whatsoever we see is limited, whatsoever we feel is limited, all perceptions are limited. But if you can become aware, then every limited thing is disappearing into the unlimited. Look at the sky. You will see a limited part of it, not because the sky is limited by because your eyes are limited, your focus is limited. But if you can become aware that this limitation is because of the focus, because of the eye, it is not the sky that is limited, then you will see the boundaries melting into the unlimited. Otherwise existence is unlimited; otherwise everything is melting into something else. Everything is losing its boundary, every moment waves are disappearing into the ocean – and there is no end to anything and there is no beginning. Everything is everything else also.

Limitation is forced by us. It is because of us, because we cannot see the infinite, that we divide it. We have done it in everything. You make a fence around your house and you say, “This land belongs to me and beyond the fence is somebody else’s land.” But deep down your land and your neighbor’s land are one. The fence is just because of you. The land is not divided, the neighbors and you are divided – because of your mind.

Nations are divided because of your mind. Somewhere India ends and Pakistan starts, but just a few years back India was where Pakistan now is. At that time India used to continue up to the limits of Pakistan, the present day limits. But now Pakistan is divided, there is a barrier. But the land remains the same.

I have heard a story that happened when India and Pakistan were divided. There was a madhouse, a mad asylum, just on the boundary of India and Pakistan. The politicians were not very worried about where the madhouse went, to Pakistan or to India, but the superintendent was very worried. So he asked where the madhouse was going to be, whether it was going to be in India or in Pakistan. Somebody from Delhi informed him that he should ask the inmates, the madmen, and take a vote as to where they wanted to go.

The superintendent was the only man who was not insane and he tried to explain. He gathered all the madmen together and told them, “Now it is up to you, wherever you want you can go. If you want to go to India, you can go to India. If you want to go to Pakistan, you can go to Pakistan.” But the madmen said, “We want to remain here. We don’t want to go anywhere.” He tried and tried to explain. He said, “You will remain here. Don’t worry about it. You will remain here, but where do you want to go?” Those madmen said, “People say we are mad, but you look more mad. You say you will remain here, and we will remain here, so why worry about going anywhere?” The superintendent was at a loss as to how to explain the whole thing.

There was only one way. He erected a wall, and divided the madhouse into two equal parts. One part became India, another part became Pakistan. And it is reported that sometimes madmen from the Pakistan madhouse came over the wall, and the madmen from India they also jumped over the wall, and they’re still much confused about what is happening. “We are in the same place, and you have gone to Pakistan, and we have gone to India, and no one has gone anywhere!”

Those madmen are bound to be at a loss, they will never be able to understand, because in Delhi and Karachi there are bigger madmen.

We go on dividing. Life, existence, is not divided. All demarcations are man-made. They are useful, if you don’t go mad about them, and if you know that they are just artificial, man-made, utilitarian, not real, not true, that they are just myths, that they help but they don’t go any deeper.

O Shakti, each particular perception is limited, disappearing in omnipotence.

So, whenever you see anything limited, always remember that beyond the limit it is disappearing, the limitation is disappearing. Always look beyond and beyond.

This you can make a meditation. Just sit under a tree and look, and whatsoever comes into your view, just go beyond, look beyond, and don’t stop anywhere. Just find where this tree is melting. This tree, this small tree just in your garden, has the whole of existence in it. It is melting every moment. If the sun does not rise tomorrow this tree will die, because this tree’s life is bound together with the life of the sun. The distance between them is very long – for the sun-rays to reach earth takes time, ten minutes’ time. Ten minutes’ time is very long, because light travels at a very fast speed, tremendous. Light travels one hundred and eighty-six lahk miles in one second and it takes ten minutes for light to reach this tree from the sun. The distance is tremendous, vast. But if the sun is no longer there, the tree will immediately disappear. They exist together. The tree is melting every moment into the sun and the sun is melting into the tree. Every moment the sun is entering into the tree, making it alive…. The other things is as yet unknown to science, but religion says another thing is also happening – because in life nothing can exist without response. If the sun is giving life to the tee, the tree must be giving life back to the sun, because in life there is always a response. And energy equalizes. The tree must be giving life to the sun. They are one. Then the tree has disappeared, the limitation has disappeared.

Wherever you look, look for the beyond and don’t stop anywhere. Go on and on and on, until you lose your mind, until you lose all your limited patterns. Suddenly you will be illumined. The whole existence is one. That oneness is the goal. And suddenly mind is tired of pattern, limitation, boundary – and as you insist on going beyond, as you go on pulling it beyond and beyond, the mind slips, suddenly it drops, and you look at existence as a vast oneness, everything melting into each other, everything changing into the other.

O Shakti, each particular perception is limited, disappearing in omnipotence.

You can make a meditation out of it. Sit for one hour and work it out. Don’t create any limitation anywhere. Whatsoever the limitation just try to find the beyond, and move and go on moving. Soon the mind becomes tired because mind cannot cope with the unlimited. Only with the limited can it be related. With the unlimited, it cannot be related: it gets bored, it gets tired, it says, “Enough, now stop!” But don’t stop, go on moving. A moment will come when mind is left behind and only consciousness is moving. In that moment you will have the illumination of oneness, of non-duality. That is the goal. That is the highest peak of consciousness. And that is the greatest ecstasy possible to human mind, and the deepest bliss.

-OSHO

From The Book of Secrets, Chapter 75-3

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Each Particular Perception is Limited.

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.

 

Before Desire and Before Knowing – Osho

Before desire and before knowing, how can I say I am? Consider. Dissolve in the beauty. 

Before desire and before knowing, how can I say I am? 

A desire arises: with the desire, the feeling that I AM arises. A thought arises: with the thought, the feeling that I AM arises. Look for it in your own experience. Before desire and before knowing, there is no ego.

Sit silently. Look within. A thought arises: you get identified with the thought. A desire arises: you get identified with the desire. In the identification you become the ego. Then think: there is no desire and there is no knowledge and no thought – you cannot get identified with anything. The ego cannot arise.

Buddha used this technique and he said to his disciples not to do anything else but just one thing: when a thought arises, note it down. Buddha used to say that when a thought arises, note down that a thought is arising. Just inside, note it: now a thought is arising, now a thought has arises, now a thought is disappearing. Just remember that now the thought is arising, now the thought has arisen, now the thought is disappearing, so that you don’t get identified with it.

It is very beautiful and very simple. A desire arises. You are walking on the road; a beautiful car passes by. You look at it – and you have not even looked and the desire to possess it arises. Do it. In the beginning just verbalize; just say slowly, ‘I have seen a car. It is beautiful. Now a desire has arisen to possess it. Just verbalize.

In the beginning it is good; if you can say it loudly, it is very good. Say loudly, ‘I am just noting that a car has passed, the mind has said it is beautiful, and now desire has arisen and I must possess this car.’ Verbalize everything, speak loudly to yourself and immediately you will feel that you are different from it. Note it.

When you have become efficient in noting, there is no need to say it loudly. Just inside, note that a desire has arisen. A beautiful woman passes; the desire has come in. Just note it – as if you are not concerned, you are just noting the fact that is happening – and then suddenly you will be out of it.

Buddha says, ‘Note down whatsoever happens. Just go on noting, and when it disappears, again note that now that desire has disappeared, and you will feel a distance from the desire, from the thought.’

This technique says:

Before desire and before knowing, how can I say I am?

And if there is no desire and if there is no thought, how can you say I AM? How can I say I AM?

Then everything is silent, not a ripple is there. And without any ripple how can I create this illusion of I? If some ripple is there I can get attached to it and through it I can feel I AM. When there is no ripple in the consciousness, there is no I.

So before desire, remember; when the desire comes in, remember; when the desire goes out, go on remembering. When a thought arises, remember. Look at it. Just note that a thought has arisen. Sooner or later it will go because everything is momentary, and there will be a gap. Between two thoughts there is a gap, between two desires there is a gap, and in the gap there is no I.

Note a thought in the mind and then you will feel that there is an interval. Howsoever small, there is an interval. Then another thought comes; then again there is an interval. In those intervals there is no I – and those intervals are your real being. Thoughts are moving in the sky. In those intervals you can look between two clouds, and the sky is revealed.

Consider. Dissolve in the beauty.

And if you can consider that a desire has arisen and a desire has gone and you have remained in the gap and the desire has not disturbed you…. It came, it went. It was there, and it is now not there, and you have remained unperturbed, you have remained as you were before it. There has been no change in you. It came and it passed like a shadow. It has not touched you; you remain unscarred.

Consider this movement of desire and movement of thought but no movement in you. Consider and dissolve in the beauty. And that interval is beautiful. Dissolve in that interval. Fall in the gap and be the gap. It is the deepest experience of beauty. And not only of beauty, but of good and of truth also. In the gap you are.

The whole emphasis has to go from the filled spaces to the unfilled spaces. You are reading a book. There are words, there are sentences, but between the words there are gaps, between the sentences there are gaps. In those gaps you are. The whiteness of the paper you are, and the black dots are just clouds of thought and desire moving on you. Change the emphasis, change the gestalt. Don’t look at the black dots. Look at the white.

In your inner being, look at the gaps. Be indifferent to the filled spaces, the occupied spaces. Be interested in the gaps, the intervals. Through those intervals you can dissolve into the ultimate beauty.

-OSHO

From The Book of Secrets, Chapter 55

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Before Desire and Before Knowing.

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.

Put Mindstuff in Such Inexpressible Fineness – Osho

Put mindstuff in such inexpressible fineness above, below and in your heart.

Three things. First, if knowledge is important then the head is the center; if childlike innocence is important then the heart is the center. The child lives in the heart; we live in the head. The child feels; we think. Even when we say that we feel, we think that we feel. Thinking becomes primary for us, feeling becomes secondary. Thinking is the tool for science, feeling is the tool for religion.

You must start to be a feeling organism again. And both the dimensions are different. When you think, you remain separate; when you feel, you melt.

Think about a flower, a rose flower. When you think, you are separate; there is a gap, a distance, a space. For thinking, space is needed; for thoughts to move, distance is needed. Feel the flower and the gap disappears, the distance drops. Because for feeling, distance is the barrier. The closer you come, the more you feel. A moment comes when even closeness appears to be a sort of distance – and then melting happens. Then you cannot feel the boundaries of where you are and where the flower is, of where you end and where the flower begins. Then boundaries melt into each other: the flower enters you in a way; you enter the flower in a way. Feeling is losing the boundaries; thinking is creating the boundaries. That is why thinking always insists on definitions, because without definitions you cannot create boundaries.

Thinking says define first, and feeling says don’t define. If you define, feeling stops.

The child feels; we think. The child comes close to existence; he melts and allows the existence to melt into him. We are isolated, imprisoned in the head. We are like islands.

This sutra says to come back to the heart center. Start feeling things. It will be a great experiment if you start feeling things. Whatsoever you do, give a certain amount of your time and energy to feeling. You are sitting here, you can listen to me – but that will be part of thinking. You can also feel me here but that will not be a part of thinking. If you can feel my presence, then definitions are lost. Then really, if you come to a moment of feeling, you don’t know who is speaking and who is listening. This can happen right this very moment. Then the speaker becomes the listener and the listener becomes the speaker. Then really they are not two, rather, they are two poles of one phenomenon: on one pole is the speaker, on another pole is the listener. But these are just poles, isolated. They are not real. The real thing is just in-between these two – the life, the flow. Whenever you feel, something other than your ego becomes important. Object and subject lose their definitions. A flow, a wave, exists – on one pole the speaker, on another pole the listener, but the life is the wave.

Head gives you clarity, and because of this clarity much confusion has come into being because the head defines clearly, marks boundaries, makes maps. With reason, everything is clear-cut: no vagueness, no mystery is allowed. All that is vague is rejected, only the clear is real. Reason gives you a clarity, and because of clarity, a great misunderstanding arises. Clarity is not reality. Reality is always unclear, vague. Concepts are clear, reality is mysterious; concepts are rational, reality is irrational.

Words are clear, logic is clear life is not clear. The heart gives you a melting vagueness. It reaches reality more intimately, but it is not clear. And because we have chosen clarity as the goal, we have been missing reality. You must have unclear eyes to enter reality again. You must be vague, you must be ready to enter into something which cannot be conceptualized, into something which is not logic, into something which is staggering and real, staggering and alive.

Clarity is dead. It remains fixed. Life is a flux, nothing is fixed, nothing remains the same the next moment. How can you be clear about it? If you insist too much on clarity you will lose contact with it. That is what has happened.

This sutra says that the basic thing is to come back to the heart center – but how to come to it?

Put mindstuff in such inexpressible fineness above, below and in your heart.

The word ‘mindstuff’ is not a good translation of the original Sanskrit word chitt. But English has no other equivalent. So it is good in a way, it carries the meaning, not of ‘mind’ but of ‘mindstuff’.

Mind means mentation, thinking, thought, and mindstuff means the background upon which these thoughts float – just as in the sky the clouds move. Clouds are the thoughts and the sky is the background upon which they move. That sky, consciousness, has been called mindstuff. Your mind can be without thoughts; then it is chitt, then it is pure mind. When it has thoughts it is impure mind.

If your mind can be without thought, then it is very subtle, the subtlest thing possible in existence. You cannot conceive of a more subtle possibility. Consciousness is the most subtle thing. So when there are no thoughts in the mind, you have pure mind. The pure mind can move towards the heart, the impure mind cannot. By impurity I don’t mean any immoral thoughts in the mind, by impurity I mean all thoughts – thought as such is impure.

Even if you are thinking of God it is an impurity, because the cloud is moving. The cloud is very white, but the cloud is there and the purity of the space is not there. A cloudless sky is not there. A cloud may be a black cloud, a sexual thought moving in the mind, or the cloud may be a white cloud, beautiful, a prayer moving in the mind, but in both cases the pure mind is not there. It is impure, clouded. And if the mind is clouded you cannot move in the heart.

This has to be understood because with thoughts you cling to the head. Thoughts are the roots, and unless those roots are cut you cannot fall back to the heart.

The child remains in the heart only up to the moment that thoughts crystalize, that thoughts start floating in his mind. Then they take root; then through education, culture, cultivation, they become rooted; then by and by the consciousness moves from the heart to the head. The consciousness can remain in the head only if there are thoughts. This is basic. If there are no thoughts, consciousness immediately drops back to its original innocence in the heart.

Hence so much emphasis on meditation, so much emphasis on non-thinking, on thoughtless awareness, on choiceless awareness, or on Buddha’s ‘right mindfulness’, which is just mindfulness without any thought, just being aware. What happens then? A very great phenomenon happens because when the roots are cut, immediately consciousness drops back to the heart, to the original place where it had been. You become a child again.

Jesus said, “Only those who are like children will enter into the kingdom of my God.” He refers to those persons whose consciousness has come back to the heart. They have become innocent, childlike.

But the first basic requirement is to put mindstuff in such inexpressible fineness….

Thoughts can be expressed. There is not a single thought which is inexpressible, nor can there be. If it is inexpressible you cannot think it; if you can think it, it is expressible. There is not a single thought which you can say is inexpressible. The moment you can think it, it has become expressible – you have already expressed it to yourself.

Consciousness, pure consciousness, is inexpressible. That is why mystics go on saying that they cannot express what they know. Logicians always raise the question that if you know, then why can’t you say it? And their argument has meaning and significance. If you really say that you know then why can’t you express it?

For a logician, knowledge must be expressible – that which can be known can be made known to others, there is no problem. If you have known it, then where is the problem? You can make it known to others. But the mystic’s knowledge is not of thoughts. He has not known it as a thought, he has known it as a feeling. So really, it is not good to say, ”I know God.” It is better to say, “I feel.” It is not good to say, “I have known God.” It is better to say, “I have felt him.” That is a more accurate description of the phenomenon because the ‘knowledge’ is through the heart it is like feeling, it is not like knowledge. 

Put mindstuff in such inexpressible fineness…. Mindstuff, consciousness, chitt, is inexpressible. If a single thought is moving, it is expressible. So, to put mindstuff in such inexpressible fineness means to come to a point where you are conscious, but not conscious of any thought; where you are alert, but there is no thought moving in the mind. This is a delicate point and very difficult – you can miss it easily.

We know two states of mind. One is when thoughts are there. When thoughts are there, you cannot move to the heart. Then we know another state of mind – when thoughts are not there. When thoughts are not there, you fall asleep. Then too, you cannot move to the heart. Every night, for a few moments, for a few hours, you fall out of thinking. Thoughts cease, but you don’t reach to the heart because you are unconscious. So a very delicate balance is needed. Thoughts must cease as they cease in deep sleep, when there is no dream – and you must be as alert as you are while awake. These two points must meet. Mind must be as thoughtless as it is in deep sleep, but you must not be asleep, you must be perfectly alert, aware.

When awareness and this thoughtlessness meet, it is meditation. That is why Patanjali says that samadhi is like sushupti. The highest ecstasy, samadhi, is like the deepest sleep, with only one difference: in it you are not asleep. But the quality is the same – thoughtless, dreamless, undisturbed, without a single ripple, totally calm and quiet, but alert. When you are aware and there is no thought, you will feel a sudden transformation in your consciousness. The center changes. You are thrown back. You are thrown to the heart. And from the heart, when you look at the world, there is no world, there is only God. From the head, when you look towards existence, there is no God, there is only material existence.

Matter, material existence, the world, and God are not two things, two outlooks, two perspectives. They are the same phenomenon looked at from two centers of being.

Put mindstuff in such inexpressible fineness above, below and in your heart.  Be totally in it, merged, immersed. Be simply consciousness, above, below, in the heart; the whole heart surrounded by simple consciousness; not thinking anything in particular, just being aware, with no word, with no verbalization, not thinking at all, just being.

Put mindstuff above, below, and in your heart, and everything will become possible to you. All the doors of perception will be cleansed and all the doors of mysteries will be opened. Suddenly there will be no problem, and suddenly there will be no misery – it is as if the darkness has disappeared completely. Once you know this you can move back to the head but you will not be the same. Now you can use the head as an instrument. You can work with it, but now you are not identified with it, and even while working with it and looking at the world through it, you will know that whatsoever you are seeing is because of the intellect. Now you are acquainted with a higher standpoint, a deeper view – and any moment you want to you can drop back.

Once you know the passage and how consciousness drops back; how your age, your past, your memory and your knowledge, disappear and you become a newborn child again – once you know this secret, this passage, you can travel to that point as many times as you like, and you can be refreshed again and again. If you have to move to the head, you can use it; you can move in the ordinary world, working but not getting involved in it, because deep down you know that that which is known by the intellect is partial. It is not the whole truth. And a partial truth is more dangerous than a lie, because it appears to be true and you can be deceived by it.

Some more points. When you move to the heart, you look at existence as a total being. The heart is not departmental, the heart is not a fragment of you, the heart means you in your totality. Mind is a fragment, hand is a fragment, leg is a fragment, stomach is a fragment, the whole body taken in parts is fragmented. The heart is not a fragment. That is why my hand can be cut off and I will be alive. Even my brain can be removed and I will be alive, but if the heart is gone, I am gone.

Really, my whole body can be removed but if my heart is beating I am alive. The heart means your wholeness, so when the heart fails, you are no longer there. All other things are just parts, disposable. If the heart is beating you will remain intact. The center of the heart is the very core of your existence. I can touch you with my hand. That touch will give me a certain knowledge about you, about your skin, whether it is smooth or not. The hand will give a certain knowledge to me, but that knowledge will be partial because the hand is not my wholeness. I can see you. My eyes will give a certain knowledge from a different standpoint but that will not be the whole. I can think about you – again the same thing. But I cannot feel you in part. If I feel you at all I feel you in your wholeness. That is why, unless you know through love, you never know the wholeness of any person.

Only love can reveal the whole personality to you, the whole being, the essential, the total. Because love means knowing through the heart, feeling through the heart. So to me, feeling and knowing are not two fragments of your being. Feeling is your whole being and knowing is just a fragment of it.

To religion love is the highest knowledge. That is why religion is expressed more in poetic terms than in scientific ones. Scientific terms cannot be used, they belong to the realm of knowing. Poetry can be used. And those who have come to know reality through love, whatsoever they say becomes poetry. The Upanishads, the Vedas, the sayings of Jesus or Buddha or Krishna, they are all poetic statements.

It is not just a coincidence that all the old religious scriptures are written in poetry. It has a significance. It shows that there is some affinity between the world of a poet and the world of a mystic. The mystic is also using the language of the heart.

The poet is only a mystic in certain moments of flight, just as when you jump you can go away from the gravitation of the earth, but you again come back to it. A poet means a person who has been for some seconds on a flight into the world of the mystics. He has had some glimpses. A mystic is one who has gone beyond gravitation completely, who lives in the world of love,  who lives through the heart. This has become his very abode. For the poetic person it is just a glimpse: sometimes he falls down from the head to the heart. But this is just for the time being – again he goes back to the head. So if you see a beautiful poem, don’t try to see the poet who has written it because you will not meet the same person. You will be disappointed because you will meet a very ordinary man.

He had a glimpse. For certain moments reality was revealed to him and he came down to the heart. But he doesn’t know the passage. He is not the master of it. It has been a happening and he cannot move to it by his own will.

When Coleridge died he left about forty thousand incomplete poems. He really completed only seven poems in his whole life. He became a great poet, one of the greatest in the world, but he was asked many times, “Why do you go on piling up incomplete poems, and when are you going to complete them?” He said, “I cannot do anything. Sometimes a few lines come to me and then they stop. So how can I complete them? I will wait. I will have to wait. If it happens again and the glimpse comes to me, and I again have the world revealed to me, the reality, then I will complete it. But on my own I can do nothing.” He must have been a very sincere poet. To find such sincere poets is difficult, because the tendency of the mind is to supply. If three lines have come then you will supply the fourth, and the fourth will kill all the three because it will come from a very lower state of mind – when you are back on the earth. When you jumped, and you were freed for some moments from gravitation, you had a different dimension of being.

A poet moves on the earth but sometimes he jumps. In those jumps he has glimpses. A mystic lives in the heart. He doesn’t move on the earth, the heart has become his abode. So he doesn’t really create poetry but whatsoever he does becomes poetic, whatsoever he says becomes poetry. Really, a mystic cannot use prose because his prose is also poetry – it is coming through the heart, it is coming through love. 

Put mindstuff in such inexpressible fineness above, below and in your heart. The heart is your total being, and when you are total you can know the total – remember this. Only the similar can know the similar. When you are fragmentary you cannot know the total. As within, so without. When you are total within, the total reality without is revealed to you; you have become capable of knowing it, you have earned the right to know it. When you are fragmented within, the reality is fragmented without. So whatsoever you are within will be the without for you.

Deep in the heart the whole world is different, the gestalt is different. I am looking at you. If I am looking at you through the head, through intellect, through one of my parts of knowing, then a few friends are here, individuals, egos – separate. But if I am looking at you through the heart, then individuals are not here. Then just an oceanic consciousness is here and individuals are just waves. If I look at you through the heart, then you and your neighbor are not two, then the reality is between you and your neighbor. You are just two poles, and the real is just in-between. Then here there is an ocean of consciousness in which you exist as waves. But waves are not separate, they are linked together. And you are melting every moment into the other, whether you know it or not.

The breath that was within you just a moment ago has left you – now it is moving into your neighbor. Just a moment before, it was your life and you would have died without it, and now it is moving into your neighbor. It is his life now. Your body is continuously radiating vibrations, you are a radiator, so your life energy is constantly moving into the neighbor and his life energy is moving into you.

If I look at you from my heart, if I look at you with loving eyes, if I look at you totally, then you are just radiating points, and life is moving continuously from you to others and from others to you…. And not only just in this room, this whole universe is a constant flux of life energy. It goes on moving. There are no individual units, it is a cosmic whole. But through intellect the cosmic never appears, only fragments, atomic fragments, appear. And this is not a question which can be comprehended through intellect. If you try to comprehend through intellect it will be impossible to comprehend it. It is a totally different outlook, from a different point of existence.

If you are total within, the totality without is revealed to you. Some have called that revelation God-realization: some have called it moksha, liberation; some have called it nirvana, cessation. Different words, altogether different words, but they signify the same core, the same essence.

One thing is basic to all these expressions – the individual disappears. You may call it God-realization, then you are no longer an individual; you can call it liberation, then you are no longer a self; you can call it cessation – as Buddha has called it – then just as a lamp, a flame, ceases to be, disappears, disperses, you cannot find it anywhere again, you cannot locate it, it has gone into nonbeing, so the individual disappears. But this point has to be pondered over. Why do all religions say that the individual, the self, the ego, disappears when you realize the truth? If all religions emphasize this, this means that the self must be illusory – otherwise how can it disappear? The self must not be there really, only then can it disappear. This may seem paradoxical, but this is so: only that which is not can disappear. That which is will persist in being, it cannot disappear.

Just because of the head a false entity has come into being – the individual. If you come down to the heart, the false entity disappears. It was a creation of the head. From the heart the cosmic is, the individual is not; the whole is, the parts are not. And remember, when you are not, you cannot create a hell; when you are not, you cannot be in misery; when you are not, there can be no anxiety, no suffering. All anxiety, all suffering, exists because of you – the shadow of the shadow. The self is unreal, the ego is unreal, and because of that unreal self many unreal shadows are created. They follow you, you go on fighting with them, but you will never be victorious because the base goes on being hidden within you.

Swami Ramteerth has said somewhere that he was staying in a house, in a poor villager’s house. The small child of the villager was playing just in front of the hut, and the sun was rising and the child saw his shadow. He tried to catch it, but the more he moved, the more the shadow would move ahead. The child started crying. He was a failure. He tried in every way to catch it, but it was impossible. To catch a shadow is impossible – not because a shadow is such a difficult thing to catch, it is impossible because the child was moving to catch it. When he was moving, the shadow moved ahead. You cannot catch a shadow because a shadow has no substance, and only a substance can be caught. Ramteerth was sitting there. He was laughing and the child was crying, and the mother was at a loss about what to do. How to console the child? So she said to Ramteerth, “Swamiji, can you help me?” Ramteerth went to the child, caught the child’s hand and put it on his head – the shadow was caught. Now that the child had put his hand on his head, the shadow was caught. The child started laughing. Now he could see that his hand had caught the shadow.

You cannot catch a shadow, but you can catch yourself. And the moment you catch yourself, the shadow is caught.

Suffering is just a shadow of the ego. We are all like that child, fighting with suffering, anxiety, anguish, and trying to disperse them. We can never be victorious. It is not a question of strength – the whole effort is absurd, impossible. You must catch the self, the ego, and once you catch it, suffering suddenly disappears. It was just a shadow.

There are persons who start fighting with the self. It has been taught, “Disperse the self, be egoless, and you will be in bliss,” so they start fighting the self, the ego. But if you fight you are still believing that the self exists. Your fight will give food to it, it will become an energy-giving thing to it, you will be feeding it. This technique says don’t think of the ego, just move from the head to the heart and the ego will disappear. The ego is a projection of the head. Don’t fight with it. You can go on fighting for lives together, but if you remain in the head you cannot win.

Just change the standpoint, just move from the head to a different standpoint, to a deeper standpoint of the being, and the whole thing changes because now you can look from a different perspective. From the heart there is no ego. Because of this we have become afraid of the heart. We never allow it to have its own way, we always interfere with it, we always bring mind into it. We try to control the heart through the mind because we have become afraid – if you move to the heart, you lose yourself. And this losing is just like death. Hence the incapacity to love, hence the fear of falling in love. Because you lose yourself, you are not in control. Something greater than you grips you and takes possession. Then you are not on sure ground and you don’t know where you are moving. So the head says, ‘Don’t be a fool, move with reason. Don’t be mad.”

Whenever someone is in love everyone thinks that he is mad. He himself thinks that something has gone crazy, “I am not in my senses!” Why does it happen? Because now there is no control. Something is happening that he cannot control, he cannot manage and manipulate. Rather, something is manipulating him, a greater force has taken him over. He is possessed…. But unless you are ready to be possessed there can be no God for you. Unless you are ready to be possessed there is no mystery for you, and no bliss, no benediction. One who is ready to be possessed by love, by prayer, by the cosmos, means one who is ready to die as an ego. Only that one can know what life really is, what life has to give. What is possible becomes immediately actual, but you must put yourself at the stake.

This technique is beautiful. It doesn’t say anything about your ego. It doesn’t say anything about it. It simply gives you a technique, and if you follow the technique, the ego will have disappeared.

-OSHO

From The Book of Secrets, Chapter 65

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Put Mindstuff in Such Inexpressible Fineness

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.

Meher Baba Attained Through Staring – Osho

Or stare without moving an eyelash. 

This or stare without moving an eyelash was the method of Meher Baba. For years together he was staring just at the ceiling of his room. For years together he was just lying dead on the floor, staring at the ceiling without moving an eyelash, without moving his eyes. He would lie down for hours together, just staring, not doing anything.

Staring with the eyes is good, because you become fixed again in the third eye. And once you are fixed in the third eye, even if you want to move the eyelids you cannot; they become fixed.

Meher Baba attained through this staring, and you say, “How with these small exercises…?” But for three years he was staring at the ceiling not doing anything. Three years is a long time. Do it for three minutes and you will feel as if you have been lying there for three years. Three minutes will become very, very long. It will look as if time is not passing and as if the clock has stopped.

Meher Baba stared and stared and stared. By and by thoughts ceased, movement ceased, and he became just a consciousness, he became just a staring. Then he remained silent for his whole life. He became so silent inside by this staring that it became impossible for him to formulate words again.

Meher Baba was in America. There was one man who could read others’ thoughts, who could do mind readings, and he was really one of the rarest mind readers. He would close his eyes, sit before you, and within a few minutes he would become attuned with you and he would begin to write what you are thinking. Thousands and thousands of times he was examined, and he was always right, always correct. So someone brought him to Meher Baba. He sat there, and this was the only failure of his life – the only failure. But then again we cannot say it was a failure. He tried and tried, and he began to perspire, but he couldn’t catch a single word.

Pen in his hand, he remained there and said, “What type of man is this? I cannot read because there is nothing to read. This man is absolutely vacant. I even forget that someone is sitting there. After closing my eyes, I have to open them again and look to see whether that man is there or whether he has escaped. So it is difficult to concentrate, because the moment I close my eyes I feel I am being deceived – as if that man has escaped and there is no one before me. I have to open my eyes again, and I find that this man is there. And he is not thinking at all.” That staring, that constant staring had stopped his mind completely.

-OSHO

From The Book of Secrets, V.1, Chapter Five

The Book of Secrets

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.