Hara, the Third Eye and Zen – Osho

I heard you say that the center of our Buddhahood is at the hara  point inside the body. Is there also a sleeping buddha energy in our hearts and in the third eye? 

Do we all have the same potential of remembering, each one with his or her unique expression of creativity? 

Please comment. 

The hara center is the source of all your energy. It can grow just like a tree grows from the roots into different branches.

According to a different calculation of Patanjali, the energy can be divided into seven centers, but the original source remains the hara. From the hara it can go up.

The seventh center is in the head, and the sixth center is what you call the third eye. The fifth center is in our throat, and the fourth center is exactly in the middle: the heart. Below the heart there are three centers, above the heart there are three centers. But all these seven centers grow like a tree from the original source of the hara. That’s why, in Japanese, suicide is called hara-kiri. People don’t cut their throats, they don’t cut their heads. They simply pierce a small knife into the hara center – just exactly two inches below the navel – and the person dies. And you will not know at all that somebody has committed suicide. Just the energy is released from the body, the source is opened.

I am trying to take you to the very original source. From there, it is up to you to bring your energy into any center you want.

Between the first center, the hara, and the seventh center in the head, the energy can move just like the energy moves into different branches of a tree – from the roots to the uppermost flowering. The hara is the source. When it blossoms, it reaches suddenly to the seventh center, piercing your heart, your throat, and at the seventh center it blossoms as a lotus. Man is also a flowering tree.

These are different ways of looking at things. Patanjali’s yoga is one of the ways; Zen is a totally different approach. To me, Zen seems to be more scientific, while Patanjali seems to be more intellectual and philosophical. Zen begins from the very source.

The buddha is not lying anywhere else other than in the hara; he is not lying in the heart. The energy can be brought to the heart, then the expression will be love. The energy can be brought to the third eye, then you will be able to see things which are not ordinarily visible – auras of people, auras of things, a certain kind of X-ray energy that goes deeper into things. If the same energy moves into the seventh center, according to Patanjali, samadhi is attained – you become enlightened.

But these are different calculations. Rather than talking about samadhi, I would rather encourage you to enter into the source of energy from where everything is going to happen. I don’t like to talk about the flowers much, because that talk will remain simply conceptual. My approach is more pragmatic.

I want you to experience your sleeping energy. And the moment you reach there, it awakens. It sleeps only if you are not there. If your awareness reaches to the source, it wakes up, and in its waking is the Buddhahood. In its waking you become for the first time part of existence: no ego, no self, a pure nothingness.

People are afraid of the word ‘nothingness’. In the second question that fear is clear.

The second question is:

Though you have infused the sutras with life and humor, for me, Zen remains the stark beauty of the desert, and I long for something else.

Why can’t I drop the idea that my way is not via emptiness, but fullness? I still carry this longing for some kind of union, a melting outwards rather than dissolving into nothingness inside.

With whom are you going to melt outside? You don’t know even who you are. And who has told you that Zen is a “stark beauty of the desert”? Zen is perhaps the most beautiful path, full of flowers, songs, joy and laughter.

But the idea of nothingness creates a certain fear of dissolving into a desert. It is just your mind that makes the difference between emptiness and fullness. In realizing either, you will be realizing the other too, because they are two aspects of one thing, of one phenomenon which can either be called nothingness, or can be called fullness.

Zen has chosen rightly to call it nothingness, because fullness can give you misunderstandings. The moment you think of fullness you start imagining. The moment you think of melting into someone outside, immediately a God, a paradise, a heaven, and all kinds of imaginations arise. And those imaginations will prevent you from going anywhere.

I am not helping your imagination at all. I am trying to uproot your imagination in every possible way. I want to leave you without images, in utter silence, in nothingness, because that is the only way to attain fullness.

When the dewdrop disappears in the ocean, it is not that it becomes nothing. Yes, it becomes nothing but it also becomes the ocean. In its disappearing as a dewdrop, on the other side it is also becoming the whole ocean. So the fullness and nothingness are not two things, only two concepts of the mind, but in reality, only two ways of saying one thing. Emptiness, or nothingness, is better because it does not allow any imagination to arise.

Fullness is dangerous. If rightly used there is no problem. Fullness will also dissolve God, and paradise, and heaven and hell, and incarnation. But mind is capable of using the idea of fullness in a way that it cannot use the word ‘nothingness’. To prevent the mind from using the word ‘fullness’ and preventing you from realizing the reality, from Gautam Buddha onwards the word ‘nothingness’ has been chosen. But nothingness is not absence; nothingness is not dead. Nothingness is fullness, but so full that you cannot define it, and you cannot make a limit or a boundary to it.

Unbounded fullness and nothingness, in experience, mean exactly the same. But for the beginner, the word ‘fullness’ is dangerous – and everybody is a beginner.

Begin with something which is less capable of taking you astray from reality. Fullness can be used only by a master who knows that nothingness and fullness are synonymous. But for the beginner it is dangerous, because for him fullness means something opposed to nothingness. If ‘fullness’ is synonymous with ‘nothingness’, then there is no problem. Then the desert becomes the ocean, then there is only beauty and song and dance.

Nothingness gives the idea to the mind that everything will be lost. You will be lost, but the truth is, the moment everything is lost, including you, you have gained the whole universe – all the stars within you, and the vast universe inside your heart. It is not losing anything, so don’t be worried about nothing.

The questioner goes on:

Is this just my refusal to grow up? Am I fooling myself? Are we all to embrace the Zen Manifesto no matter what ‘type’ we feel we are?

There is no question of type. All types are just superficial. At the innermost core there is only one existence. The Zen Manifesto is not for a particular type, it is for all – for men and for women, and for black and white, and for Hindu and Mohammedan, and for Christian and Buddhist. It does not matter what kind of conditioning you have been brought up in, Zen is simply a technique of entering into your veryness. The entrance is so deep that nothing remains, and all is found.

Gurdjieff has written a book, All and Nothing. I would like to withdraw the word ‘and’, because all is nothing; there is no question of ‘and’. Whatever type you are – introvert, extrovert – it does not matter, you are all part of the same existence. And when you relax into existence, all your differences disappear; only oneness remains. You can call that oneness whatever you like, but basically it is nothingness. You can give it any color; you can call it by any name, but don’t start calling it by another name from the beginning, because that can take you astray. Somebody may think that he can call it God, then he will start worshipping a God which is man manufactured.

For the beginner, nothing is the most secure path to avoid the mind playing games. Nothing is beyond the reaches of the mind, so it cannot play games with it. But anything else you name it, mind is capable of playing games with it.

The whole effort of meditation is not to allow the mind to play games. It has been playing games for centuries. One has to come to the point of seeing all the games of the mind: all the gods, all the messiahs, all the prophets, all the religions, all the philosophies.

Existence is available to a silent being, not to the learned, not to the well informed, not to the scholar. It is available to the innocent, and meditation is a way of becoming innocent again. Getting back your childhood, being reborn, knowing nothing, a silence, a joy, a blissfulness arises which is indestructible, which is eternal.

-Osho

From The Zen Manifesto: Freedom from Oneself, Chapter Seven

The Zen Manifesto

Copyright© OSHO International Foundation

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

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Bardo: Between These Two Dreams – Osho

I’ve always been fascinated by the state of bardo as described in ancient Tibetan scriptures. Could you say something about this?

Bardo is a simple method but with great significance. Only people who have meditated a little bit in their lives can be benefited by it, and Tibet was one of the countries where almost everybody was devoting some time to meditation – just to be alone, silent, not doing anything, just witnessing. If such a person does not achieve enlightenment in his life, and death intervenes, then bardo is used.

Such a man has achieved a certain opening of the door. He has not entered in, but he has at least tried; he has knocked on the door. He has a certain receptivity, and at the time of death he is absolutely willing to go into a state of meditation. Now there is nothing to be afraid of. Death has already come; he can risk everything. And bardo is a certain soft method of hypnosis… just the way I am using it. Listening to me you become quiet, silent.

The bardo is a suggestion to the dying person: “Now be silent. Leave this life consciously. Rather than death taking it away from you, relax your hold; don’t be defeated by death, don’t struggle. Just drop all your attachment. This world is finished for you, and this life is finished for you. There is no point in holding on to it; in holding on to it you will be fighting with death. You cannot win, and a very significant possibility will be missed.

“Simply let go of everything on your own accord. Relax, and accept death without any antagonism as a culmination of life, as a natural phenomenon. It ends nothing. Remain conscious and watch what is happening – how the body starts becoming more and more distant from you, how the mind starts falling into pieces as if a mirror has fallen and broken into pieces, how your emotions, sentiments, moods… everything that made your life starts disappearing.”

It is the end of a dream. That is the fundamental point in bardo, that you have lived a dream that you call life, a seventy-year-long dream. It is coming to an end. You can weep for the spilled milk and miss the opportunity… because within seconds you will be entering into another womb, into another dream.

Between these two dreams just a few seconds are available for you to be alert and awake, and if you can manage this alertness you have conquered death, you have conquered dreaming. You will be entering into another womb consciously; you will be leaving this body consciously, entering into another body consciously.

You will be able to remember the death, the dream you had lived, in the coming life, which will make you alert not to get into the same rut – again chasing the same stupid desires, getting caught in the same jealousies, fighting for the same meaningless respectabilities. It will keep you alert that you have done it before. Everything ends in death and this too will end in death.

So bardo is reminding you that what is disappearing was a dream. It is very easy when death is coming to see your life as a dream. What else can it be? It is just as if you are waking up in the morning.

The whole night you have lived so much, so many dreams – you may have lived years in the night – but bardo reminds you that it was a dream. It has to be done by a very evolved being – a lama, a master – and he insists that it is time to realize that it was a dream: you are not dying, only the dream is broken.

And while you are being shifted from one dream to another… the gap is of tremendous importance because in that gap there is no dream, there is simple clarity, absolute clarity, awareness. So the second point to be reminded of is: don’t miss the gap.

And the third thing: don’t miss the entry into the womb. Then you have accomplished something which people need lives to work on.

The person is just falling into deep silence and death is descending. He is listening to these words from someone he has loved, he has trusted, from someone he cannot imagine deceiving – only then is it meaningful. It won’t work from just anybody. The bardo is available, all the instructions are available, but it is possible only through someone whom you have respected, honored, trusted, loved.

In this critical moment a small doubt about what the person is saying will destroy the whole thing – then the bardo has been futile. But if you don’t miss and you follow the instructions, you are laying a foundation for a new life which will be a totally different life. It will be your last life, because anybody who is dying consciously, who uses the gap to have a taste of absolute purity, enters into the womb alert, is born alert. His enlightenment is guaranteed by nature: he has the seed, the foundation.

So bardo is a simple process, but it can be helpful only to those who have meditated a little, who have been with a master, who have once in a while tasted the silence, the presence, and the beauty of being in the moment. They become capable.

Bardo is the greatest contribution Tibet has made to the world. Tibet has not contributed anything else. It is a poor country, far away from the world – the roof of the world – unapproachable. Even today it is very difficult to reach Tibet.

Tibet developed meditation through Buddhist influence and finally became the only country in history where everybody was meditating, where meditation was a normal phenomenon. Every family had to give at least one of its members – someone who was ready – to a monastery, to meditate totally. So from every family at least one member went from each generation.

Almost the whole country of Tibet became a monastery. Just as Russia has become a concentration camp, Tibet became a monastery. There were hundreds of monasteries in the mountains, in beautiful places. Every family had contributed someone who was truly interested in seeking. It was the only place where people were encouraged to go on the search; it had become part of the style of the whole country.

And those who were not in the monasteries were also meditating as much as they could manage, so by the time of death, bardo was possible for everybody. There were many masters available, many evolved beings available who could repeat those instructions – and everybody had a master of his own. It was a totally different world.

In this century many beautiful things have been destroyed but Tibet is at the top. Tibet has been destroyed by a communist invasion from China. Monasteries have been changed into schools, into hospitals, and monks have been forced to work in the fields. Even to mention the word “meditation” became a crime. And it was not hurting anybody: the country was so aloof, so cut off from the world.

But it has been destroyed, and I don’t think there is any possibility to recover its beauty, its grandeur. That is impossible because now there are roads joining it to Pakistan, to China. Now buses are moving, now airports are there and planes are coming and going. The army is there. It has become a military base for China. It has lost its golden age.

Soon it will be difficult to find a person who is capable of listening to bardo instructions and almost impossible to find a person who can give those instructions. They will be in the books; they are available now in all the languages. They are simple instructions but they can be improved, and I have the idea to improve them because they are very ancient and very crude. They can be polished. Much can be added to them, more dimensions can be given to them. But the basic thing is that the people should be meditative. My people are meditative, and it will be part of our basic work to revive the bardo in a more refined form so we can use it for our people.

Tibet is no longer the same Tibet. But we can create the situation, the psychology, where bardo – or something like bardo but even far more evolved – can help people. It is a beautiful process. Just as Japan has brought Zen from Buddhist sources of meditation, Tibet has brought, from the same Buddhist sources of meditation, bardo. These are their immortal contributions.

When nuclear weapons are forgotten, still these discoveries will have the same significance.

-Osho

From The Path of the Mystic, Chapter Seven

Copyright© OSHO International Foundation

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

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Something Belonging to Eternity – Osho

A few months ago my friend and I were visiting his dying father. Lots of people were around, his body was about finished. To most people he was indifferent, but when everyone left he suddenly opened his eyes and told us, “I feel like I have two bodies; one body is sick and the other is completely healthy.” We told him, “That’s right! The healthy body is the real you, so stay with that one.” He said, “Okay,” and closed his eyes. As we sat with him, the sick energy around the hospital bed changed. We couldn’t believe this new energy; it was as if we were in darshan with you… such beautiful silence. I felt a bit strange saying these words to someone who was really experiencing this. Whatever I said wasn’t really my experience, just something I’d thought about. After we left he improved for a while, went home and died peacefully in his bed.

Beloved Osho, even though I’ve been with you for ten years, I felt so ignorant in front of this man who was ready to let go of everything with such trust and clarity and peace.

Geeta, the experience that you went through always is possible when someone is dying. All that is required is a little alertness. The man who was dying was aware – not much awareness is needed for this experience.

At the moment of death your physical body and your spiritual body start separating. Ordinarily, they are so much involved with each other that you don’t feel their separation. But at the moment of death, just before death happens, both the bodies start getting unidentified with each other. Now their ways are going to be different; the physical body is going to the physical elements, and the spiritual body is on its pilgrimage onwards, to a new birth, in a new form, in a new womb.

If the person is a little alert he can see it himself, and because you said to him that the healthier body is you, and the body that is sick and dying is not you…. In those moments, to trust is very easy because it is happening just before the eyes of the person himself; he cannot identify with the body that is falling apart, and he can immediately recognize the fact that he is the healthier one, the deeper one.

But you could have helped the man even a little more – this was good, but not good enough. Even this experience of the man, of getting unidentified with the physical body, immediately changed the energy in the room; it became silent, peaceful.

But if you had learned the art of how to help a dying man, you would not have stopped where you stopped. A second thing was absolutely necessary to tell him because he was in a trusting state – everybody is, at the moment of death.

It is life which creates problems and doubts and postponements, but death has no time to postpone. The man cannot say, “I will try to see,” or, “I will see tomorrow.” He has to do it right now, this very moment, because even the next moment is not certain. Most probably he is not going to survive. And what is he going to lose by trusting? Death anyway, is going to take away everything. So the fear of trust is not there; time to think about it is not there. And a clarity is there that the physical body is getting farther and farther away.

It was a good step to tell him, “You are the healthier body.” The second step would have been to tell him, “You are the witness of both the bodies; the body that is dying is physical, and the body that you are feeling is healthy is psychological. But who are you? You can see both the bodies… certainly you must be the third; you cannot be one of these two.”

This is the whole process of the bardo. Only in Tibet have they developed the art of dying. While the whole world has been trying to develop the art of living, Tibet is the only country in the world which has developed the whole science and art of dying. They call it the bardo.

If you had told the person, “This is good that you have taken one step, you are out of the physical body; but now you have got identified with the psychological body. You are not even that; you are only awareness, a pure consciousness, a perceptivity….” If you could have helped the person to understand that he is neither this body nor that body, but something bodiless, formless, a pure consciousness, then his death would have been a totally different phenomenon.

You saw the change of energy; you would have seen another change of energy. You saw silence descending; you would have seen music also, a certain dancing energy also, a certain fragrance filling the whole space. And the man’s face would have shown a new phenomenon – the aura of light.

If he had taken the second step also, then his death would have been the last death. In the bardo they call it “the great death,” because now he will not be born into another form, into another imprisonment; now he will remain in the eternal, in the oceanic consciousness that fills the whole universe.

So remember it – it may happen to many of you. You may be with a friend or with a relative, your mother, your father. While they are dying, help them to realize two things: first, they are not the physical body – which is very simple for a dying man to recognize. Second – which is a little difficult, but if the man is able to recognize the first, there is a possibility of the second recognition too – that you are not even the second body; you are beyond both the bodies. You are pure freedom and pure consciousness.

If he had taken the second step, then you would have seen a miracle happening around him – something, not just silence, but something more alive, something belonging to eternity, to immortality. And all of you who were present there would have been overwhelmed with gratitude that this death has not been a time of mourning, but it has become a moment of celebration.

If you can transform a death into a moment of celebration, you have helped your friend, your mother, your father, your brother, your wife, your husband. You have given them the greatest gift that is possible in existence. And close to death it is very easy. The child is not even worried about life or death; he has no concern. The young man is too much involved in biological games, in ambitions, in becoming richer, in becoming powerful, in having more prestige; he has no time to think of eternal questions.

But at the moment of death, just before death is going to happen, you don’t have any ambition. And whether you are rich or poor makes no difference; whether you are a criminal or a saint makes no difference. Death takes you beyond all discriminations of life and beyond all stupid games of life.

But rather than helping people, people destroy that beautiful moment. It is the most precious in a man’s whole life. Even if he has lived one hundred years, this is the most precious moment. But people start crying and weeping and showing their sympathy, saying, “This is very untimely, it should not happen.” Or they start consoling the person, saying, “Don’t be worried, the doctors are saying that you will be saved.”

These are all foolishnesses. Even the doctors play a part in these stupid things. They don’t tell you that your death has come. They avoid the subject; they go on giving you hope. They say, “Don’t be worried, you will be saved,” knowing perfectly well that the man is going to die. They are giving him a false consolation, not knowing that this is the moment when he should be made fully aware of death – so acutely and so impeccably aware that pure consciousness is experienced. That moment has become a moment of great victory. Now there is no death for him, but only eternal life.

-Osho

From The Razor’s Edge, Chapter Three

The Razor's Edge

Copyright© OSHO International Foundation

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

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The Metaphor of the Third Eye – Osho

The other day, you talked about the third eye as a door for connecting with you and existence. Whenever I feel open, flowing, connecting with you, other people, nature or myself, I mostly feel it in my heart as silence and expanding spaciousness, and sometimes as radiating light. Beloved Osho, is this the same kind of experience you were talking about, or is there a difference between connecting through the third eye or the heart; or are there different stages?

What you are experiencing is in itself valuable, but it is not the experience of the third eye. The third eye is a little higher than your experience. The way the mystics in the East have categorized the evolution of consciousness is in seven centers. Your experiences belong to the fourth center, the heart. It is one of the most important centers, because it is exactly in the middle. Three centers are below it and three centers are above it. That’s why love is such a balancing experience.

Your description is, “Whenever I feel open, flowing, connecting with you, other people, nature or myself, I mostly feel it in my heart as silence and expanding spaciousness, and sometimes as radiating light. Is this the same kind of experience you were talking about?” I was talking about the third eye, which is above the heart. There are three centers above the heart. One is in your throat, which is the center of creativity; one is between your two eyebrows, exactly in the middle, which is called the third eye. Just as you have two eyes to know the outside world… the third eye is only a metaphor, but the experience is knowing oneself, seeing oneself.

The last center is sahastrara, the seventh; that is at the top of your head. As consciousness goes on moving upwards, first you know yourself, and in the second step you know the whole universe; you know the whole and yourself as part of it.

In the old language, the seventh is “knowing God,” the sixth is “knowing yourself,” the fifth is “being creative,” and the fourth is “being loving, sharing and knowing others.” With the fourth, your journey becomes certain; it can be guaranteed that you will reach the seventh. Before the fourth, there is a possibility you may go astray.

The first center is the sex center, which is for reproduction—so that life continues. Just above it… the sex energy can be moved upwards, and it is a great experience; for the first time you find yourself self-sufficient.

Sex always needs the other. The second center is the center of contentment, self-sufficiency: you are enough unto yourself. At the third center you start exploring—who are you? Who is this self-sufficient being? These centers are all significant…. The moment you find who you are, the fourth center opens and you find you are love.

Before the fourth the journey has started, but there is a possibility you may not be able to complete it. You can go astray. For example, finding yourself self-sufficient, contented, you can remain there; there is no need to do anything anymore. You may not even ask the question, “Who am I?” The sufficiency is so much that all questions disappear.

A master is needed in these moments, so that you don’t settle somewhere in the middle without reaching the goal. And there are beautiful spots to settle… feeling contented, what is the need to go on? But the master goes on nagging you and wants you to know who you are; you may be contented, but at least know who you are. The moment you know who you are, a new door opens, because you become aware of life, of love, of joy. You can stay there; it is so much, there is no need to move any more. But the master goads you on, “Move to the fourth! Unless you find the purest energy of love, you will not know the splendor of existence.”

After the fourth, you cannot go astray. Once you have known the splendor of existence, creativity arises on its own. You have known beauty; you would like to create it also. You want to be a creator. A tremendous longing for creativity arises. Whenever you feel love, you always feel creativity just as a shadow coming with it. The man of creativity cannot simply go on looking outside. There is much beauty outside… but he becomes aware that just as there is an infinite sky outside, to balance it there must be the same infinity inside.

If a master is available, it is good; if he is not available, these experiences will lead you onwards.

Once your third eye is opened, and you see yourself, the whole expanse of your consciousness, you have come very close to the temple of God; you are just standing on the steps. You can see the door and you cannot resist the temptation to go inside the temple and see what is there. There you find universal consciousness, there you find enlightenment, there you find ultimate liberation. There you find your eternity.

So these are the seven centers — just arbitrarily created divisions, so the seeker can move from one to another in a systematic way; otherwise, there is every possibility, if you are working by yourself, to get muddled. Particularly before the fourth center there are dangers, and even after the fourth center….

There have been many poets who have lived at the fifth center of creativity and never gone ahead—many painters, many dancers, many singers who created great art, but never moved to the third eye. And there have been mystics who have remained with the third eye, knowing their own inner beauty; it is so fulfilling that they thought they had arrived. Somebody is needed to tell you that there is still something more ahead; otherwise, in your ignorance, what you will do is almost unpredictable.

Mike had decided to join the police force and went along for the entrance examination.

The examining sergeant, realizing that the prospective recruit was an Irishman, decided to ask him a simple question. “Who killed Jesus Christ?” he asked.

Mike looked worried and said nothing, so the sergeant told him not to worry and that he could have some time to think about it. Mike was on his way home when he met Paddy.

“Well,” said Paddy, “are you a policeman yet?”

“Not only that,” says Mike, “but I am on my first case.”

Man is such that he needs someone who has known the path and knows the pitfalls, knows the beautiful spots where one can remain stuck, and has compassion enough to go on pushing you—even against you—until you have reached to the final stage of your potentiality.

-Osho

From The Golden Future, Chapter Six

Golden Future

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.

 

The Third Eye and “Who am I” – Osho

The other night, following the energy between by eyes, I went into myself, looking for “Who am I?” At a certain point I found myself immersed in great nothingness. The sensation was very strong. I couldn’t go on; I felt so afraid of this emptiness that I stopped. Osho, what is this energy that is felt between the eyes? Is it the so-called “third-eye”? If this was the right way, why was I so afraid and trembling?

Ramaprem, this is the right way. That’s why you became so afraid, because the right way means a certain death, the death of your ego, the death of your personality as you have known it, and the beginning and the birth of your essential self. But the death comes first, hence the fear and trembling. The resurrection comes later.

You have been in a very beautiful space. This is the third eye that in the East has been talked about for at least ten thousand years. It is only symbolic. You have two eyes to see the world of duality – the day and night, the beautiful and the ugly, the true and the false. The whole world consists of dualities. The third eye is a poetic and symbolic expression that your two eyes have become one, that all duality has disappeared.

For the outside world two eyes are needed, for the inside world only a single clear vision – because inside there is no duality, there is only oneness.

Your question is, “The other night, following the energy between my eyes, I went into myself looking for ‘Who am I?’ At a certain point I found myself immersed in great nothingness.” These are the spaces if you go inside. But this nothingness is not negative; just a little more acquaintance with it and you will be surprised: it appeared as nothingness because there was nothing that you have ever known before or even dreamt before. But once you become acquainted with the nothingness you start feeling an immense fulfillment, an overflowing energy. This nothingness is the beginning of fullness and wholeness.

“The sensation,” you say, “was very strong. I couldn’t go on; I felt so afraid of this emptiness that I stopped.” Just be a little more intelligent.

The nothingness was surrounding you, but you were not nothing. You were witnessing it; you were separate from it. The emptiness may be surrounding you; it may be vast and may create trembling in you, but you are not it; otherwise who will become afraid and who will stop going forward? Who will turn back?

Your being is totally separate from the nothingness and emptiness that you have felt. If you had remembered only this much, “I am not it,” the fear would have disappeared. Perhaps next time, remember that you cannot be anything that you come across. You cannot come across yourself; you cannot meet yourself. So whatever you come across is separate from you. There is no need to be afraid.

But Ramaprem, it happens to almost everybody. You are alone, surrounded by nothingness, emptiness, and a deep fear arises that perhaps you are coming close to death, because in our minds the association with nothingness and emptiness is with death. But even death is not you. You pass through it; it is a passage. And if you are alert, you can pass through without any fear. On the contrary, you can enjoy the silence, the peace, the immensity, the infinity that is surrounding you. You are almost in an oceanic state of consciousness.

But now you know the door, the third eye. Travel more into it so that you become more and more acquainted, and nothingness, rather than making you afraid, will make you dance, because it is not destructive. It will give you individuality, it will give you freedom, and if you go on and on you will reach to your innermost center, which is life.

Death always happens to the body, but never to you.

And if you have found the deathless in you, all your fears, forever will disappear – and a man without fear is truly and authentically dignified. You will be proud that you have found the right path.

Very few people have traveled inwards because of this fear. As they move in, the fear stops them and they turn back into the mundane world where everything is ephemeral, where everything is going to die, where all that you possess is going to be taken away by death.

Death is impotent only against a person who knows himself. But before you can know yourself, you will have to pass through this beautiful space of nothingness, emptiness, aloneness. So rejoice and be grateful that a great experience has happened to you.

A Catholic priest visited a Catholic family. There was a little boy sitting very happily beside his cat, which had just given birth to six kittens.

The priest asked, “Why are you so happy?”

The boy said, “Because all the kittens happen to be good Catholics.” Very satisfied, the priest went home.

Two weeks later he visited the family again. As soon as the little boy saw him, he began crying desperately. “What’s the matter?” asked the priest. “Why are you so sad?”

The boy replied, sobbing, “The kittens are no longer Catholic.”

“How can you say that?” asked the priest.

The little boy replied, “They have all opened their eyes.”

The moment your inner eye starts opening, you will not be a Catholic, you will not be a Protestant, you will not be a Hindu, you will not be a Mohammedan, you will not be a Jew – you will be simply yourself; hence, all the organized religions have been avoiding the very subject.

The science of how to enter into yourself has been known for thousands of years, but no religion wants you to enter into yourself. They want you to look upwards at the sky for a fictitious God. If your inner eye remains closed, you are going to remain a Catholic, a Hindu, a Mohammedan, a communist, but once the inner eye opens, you start becoming free of all these fetters and all these imprisonments.

Every person has the potential, but you have been diverted into looking for God outside yourself – and He is sitting inside you. All the priests of the world are against God, because once you know that God is within you, the whole profession of the priesthood is finished. Churches will be empty, mosques will be empty, temples and synagogues will be empty, and the whole politics of numbers and the power that it brings to the priests will be gone.

You are only an individual without any adjective.

The world will be immensely beautiful if there are only individuals, not belonging to any religion or any political ideology, but belonging to their own inner self. That’s enough, more than enough. Belonging to life itself is the only true religion, the only truth that has to be discovered. And it is not far away, just a little fear has to be dropped.

And if you go on trying, as you will become acquainted with the beauties of nothingness, the fear is going to disappear automatically. You have accidentally found the right path – now don’t lose it.

Don’t become again a Catholic. Keep the eye open.

-Osho

From The Razor’s Edge, Chapter Thirty

The Razor's Edge

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.

What is the Law of Karma? – Osho

What is the law of karma?

It is not in fact a law, because there is nobody behind it as a lawgiver. On the contrary, it is intrinsic to existence itself. It is the very nature of life: whatsoever you sow, you reap. But it is complex, it is not so simple, it is not so obvious.

To make it more clear, try to understand it in a psychological way, because the modern mind can understand only if something is explained in a psychological way. In the past, when the law of karma was talked about – when Buddha talked about it and Mahavira talked about it – they had used physiological, physical analogies. Man has gone far away from that, man has moved far away from that. Now man lives more in the psychological, so this will be helpful.

Every crime against one’s own nature, every one, without exception, records itself in our unconscious – what the Buddhists call alayavigyan, the storehouse of consciousness – each crime.

And what is a crime? It is not because the court of Manu says it is a crime, because that court is no more relevant; not because the Ten Commandments say it is a crime, that too is no more relevant; not because a certain government says it is a crime, because that goes on changing. Something is a crime in Russia and the same thing is not a crime in America. Something is a crime according to the Hindu tradition and the same thing is not a crime according to the Mohammedan tradition. Then what is crime? There has to be a universal definition for it.

My definition is: that which goes against your nature, that which goes against your self, your being, is a crime. And how to know that crime? Whenever you commit that crime it records in your unconsciousness. It records in a certain way: it records and starts giving you a feeling of guilt. You start feeling yourself despised by yourself, you start feeling yourself unworthy, you start feeling yourself not as you should be. Something inside you becomes hard, something closes inside you. You are no more as flowing as you have been before. Something has become solid, frozen; that hurts, brings pain, and brings a feeling of unworthiness.

Karen Horney has a good word to describe this unconscious perceiving and remembering. She says “It registers”. I liked it… it registers. Everything that you do registers itself automatically. If you have been loving it registers that you are loving; it gives you a feeling of worth. If you have been hateful, angry, destructive, dishonest, it registers and gives you a feeling of unworthiness, a feeling of being something below human, a feeling of inferiority. And whenever you feel unworthy you feel cut off from the flow of life. How can you flow with people when you are hiding something? Flow is possible only when you expose yourself, when you are available, totally available.

If you have been cheating your woman and seeing another woman, you cannot be with your woman totally. It is impossible, because it registers: deep in your unconscious you know that you have been dishonest, deep in your unconscious you know that you have betrayed, deep in your unconscious you know that you have to hide it, that you are not to reveal it. If you have something to hide, if you have something to keep secret from your beloved, there will be distance – the bigger the secret, the bigger the distance will be. If there are too many secrets then you are completely closed. You cannot relax with this woman, and you cannot allow this woman to relax with you because your tenseness creates tenseness in her, her tenseness makes you even more tense, and it goes on creating a vicious circle.

Yes, it registers in our books, in our beings. Remember, there are no books which God is keeping: that was an old way of saying the same thing. Your being is the book! Whatsoever you are and whatsoever you do is constantly being registered. Not that there is somebody writing it; it is a natural phenomenon. If you have been lying it is registered that you are lying, and now you have to protect those lies, and to protect one lie you will have to tell one thousand lies, and again to protect those one thousand lies you will have to go on and on and on. You become, by and by, a chronic liar. Truth becomes impossible for you, because to tell one truth will be dangerous now.

See how things go together: if you tell one lie then many lies are invited – the same attracts the same – and now truth is unwelcome, because the darkness of the lies will not like the light of truth. So even when your lies are not in any danger of being exposed you will not be able to speak truth.

If you speak one truth, many other truths are invited – the like attracts the like. If you are naturally truthful it is very difficult to lie, even once, because all that truth protects you. And this is a natural phenomenon. There is no God keeping a book. You are the book. You are the God, your being is the book.

Abraham Maslow says, “If we do something we are ashamed of, it registers to our discredit. And if we do something good, it registers to our credit.” You can watch it, you can observe it.

The law of karma is not some philosophy, some abstraction. It is simply a theory which explains something true inside your being. The net result: either we respect ourselves, or we despise and feel contemptible, worthless and unlovable.

Every moment, you are creating yourself; either a grace will arise in your being or a disgrace: this is the law of karma. Nobody can avoid it. Nobody should try to cheat on karma, because that is not possible. Watch… and once you understand it things start changing. Once you know the inevitability of it you will be a totally different person.

-Osho

From The Wisdom of the Sands, V.1, Chapter Two

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.

Where Does Your Body End? – Osho

Does the soul leave the body when you die? Where does it go? 

This whole way of thinking – that something remains and something leaves – is fallacious. The gross body that we know is just a seed, the outer mask. There are also subtle bodies which continue to surround your soul even when it is leaving. These bodies are also part of you.

The body that is with me now is part of the universe, but because we conceive of our self as ours, it becomes a problem: where does my body end?

If you go into it deeply, you will see that the whole universe is part of you, part of your body. For example, if the sun were to cease this very moment, your body could not continue to exist. It could not exist if there were no oceans, it could not exist if there were no atmosphere. Your body is just a part, a constantly changing part of the universe. When the sun rises, something rises in you. When the sun sets, something sets in you. When there is a moon, you are different. When there is no moon, you are different. Your body is in a constant, dynamic relationship with the whole.

Wherever you are, whatever state you are in, you will still be in a body. If your body is taken by the universe then the universe will give you another body, unless you consciously become the whole universe. Then there is no need for a body, because the universe itself has no body.

Individuals are bound to have bodies. But where does your body end and where does it begin? It is a problem, a multidimensional problem. Your body could not exist if your father’s body had not been in existence. Your body is part of a long series, of an eternal series. Your body exists in the trees, in the sea, in everything. It is a small cosmos related to every part of the total.

Our language is very crude and limited, so when we say that the soul leaves the body, it gives a mistaken idea. The soul moves into the body of the universe, but the universe is constantly giving it another body. That body which you have left behind is still related to you, because the whole is related to you.

You are swimming in the sea. You have left part of the sea behind and gone ahead, but the part that has been left behind is still a part of the sea in which you are now swimming. The sea is one and you are swimming in it just like the fish which is born of the sea and will dissolve into the sea. A fish is nothing but the sea itself, frozen somewhere, which will soon dissolve back into the sea again.

Our concept of coming into life and going out of life is primitive. You cannot go anywhere beyond this universe. Wherever you go, the universe behaves like a body to you. Your body is not only your body: it is a big community of many souls; you are only one of them. Every cell of the body has a soul, and each body has seventy million living soul cells.

Your body is a crowd of many, many souls living in a big city, and you are only one soul living in it.

Each part of you is a soul in its own right. It can live and grow without you, it can love and reproduce without you; you are not needed. So when you have leave the body, the body is still a living thing. The central soul has gone, but there are multi-millions of cells still living in the body which can ultimately develop, like you have, into a human being.

So it is a complex thing. But one thing is certain: nothing is dead. We are part of the ocean of life; we are aliveness.

It seems inconceivable to us because we go on seeing the universe from a particular point of view. That point is the disturbance. If that point dissolves and there is no ego to look from, then you cannot say that when you die you have gone somewhere. You have been. You will continue to be. Even though everything dissolves, nothing really dissolves; nothing ends. But that is possible only when there is no ego to say, “This is me.”

We think that we are the center of the universe, just as mankind has always thought that the earth is the center of the universe. But even science has proven that this is not so. The fallacy that the sun goes around the earth is the same mental fallacy that we have about ourselves. It looks true even today, when we know it is not true. If we look, the sun seems to be circling the earth.

The same phenomenon happens deep down also. In religion also we are earthbound, ego-bound: everything seems to move around the ego. It is a fallacious idea; the reality is that you are going round the universe. You are part of it; you cannot be otherwise.

Whatever you think from an egocentric point of view will be wrong. For me, right and wrong have different connotations. For me, anything that has ego at the center is wrong and anything that has no ego at the center is right. And unless you become one with the universe, unless the ego dissolves, you cannot have the right vision.

-Osho

From The Great Challenge, Chapter Ten

Copyright© OSHO International Foundation

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