The End is Always Buddhahood – Osho

What is the best way to encourage people in meditation? 

The first thing: for a patient to go to the doctor you must make him realize that he is sick; otherwise there is no need to go to the doctor.

So the people you want to encourage into meditation: first you have to make them aware that they are frustrated, perhaps for so long that they have forgotten that they are sad. They cannot remember when they laughed from their very hearts. They have become robots – they do things because they have to be done but there is no joy in doing them.

They are living an accidental life. Their birth is accidental, their marriage is accidental, their children are accidental, their job is accidental. Their life has no sense of intrinsic growth and direction. That’s why they cannot feel like rejoicing.

So first you have to make them aware where they are – and almost everybody is in the same situation. Death is coming close – you cannot even rely on your being here tomorrow. And your life is an absolute desert – it has not found any oasis, it has not felt any meaning, any significance – and death may destroy all possibilities in the future.

So first you have to make them aware of their meaningless, accidental, frustrated life. They know it, but they try to suppress their knowing in many ways, because to know it continuously is a torture. So they go to the movies to forget it. They go to parties, they go to picnics, they drink alcoholic beverages; they do everything – just to somehow not remember the reality of their life, their hollowness, futility.

This is the most important part – to remind them. And once a person remembers all this, then to lead him towards meditation is a very simple thing, because meditation is the only answer to all the questions of man. It may be frustration, it may be depression, it may be sadness, it may be meaninglessness, it may be anguish: The problems may be many but the answer is one.

Meditation is the answer.

And the simplest method of meditation is just a way of witnessing. There are one hundred and twelve methods of meditation, but witnessing is an essential part of all one hundred and twelve methods. So as far as I am concerned, witnessing is the only method. Those one hundred and twelve are different applications of witnessing.

The essential core, the spirit of meditation is to learn how to witness.

You are seeing a tree: You are there, the tree is there, but can’t you find one thing more? – That you are seeing the tree, that there is a witness in you which is seeing you seeing the tree.

The world is not divided only into the object and the subject. There is also something beyond both, and that beyond is meditation.

So in every act… and I don’t want people to sit for one hour or half an hour in the morning or in the evening. That kind of meditation is not going to help, because if you meditate for one hour, then for twenty-three hours you will be doing just the opposite of it.

Meditation can be victorious: witnessing is such a method that it can spread over twenty-four hours of your day.

Eating, don’t get identified with the eater. The food is there, the eater is there, and you are here, watching. Walking, let the body walk but you simply watch. Slowly, the knack comes. It is a knack, and once you can watch small things….

This crow, crowing… you are listening. These are two – object and subject. But can’t you see a witness who is seeing both? – The crow, the listener, and still there is someone who is watching both. It is such a simple phenomenon. Then you can move into deeper layers: you can watch your thoughts; you can watch your emotions, your moods.

There is no need to say, “I am sad.” The fact is that you are a witness that a cloud of sadness is passing over you. There is anger – you can simply be a witness.  There is no need to say, “I am angry.” You are never angry – there is no way for you to be angry – you are always a witness. The anger comes and goes; you are just a mirror. Things come, get reflected, move – and the mirror remains empty and clean, unscratched by the reflections.

Witnessing is finding your inside mirror.

And once you have found it, miracles start happening. When you are simply witnessing the thoughts, thoughts disappear. Then there is suddenly a tremendous silence you have never known. When you are watching the moods – anger, sadness, happiness – they suddenly disappear and an even greater silence is experienced.

And when there is nothing to watch – then the revolution. Then the witnessing energy turns upon itself because there is nothing to prevent it; there is no object left. The word “object” is beautiful. It simply means that which prevents you, objects you. When there is no object to your witnessing, it simply comes around back to yourself – to the source. And this is the point where one becomes enlightened.

Meditation is only a path: the end is always Buddhahood, enlightenment. And to know this moment is to know all.

Then there is no misery, no frustration, no meaninglessness; then life is no longer an accident. It becomes part of this cosmic whole – an essential part. And a tremendous bliss arises that this whole existence needs you.

Man’s greatest need is to be needed. If somebody needs you, you feel gratified. But if the whole existence needs you, then there is no limit to your bliss. And this existence needs even a small blade of grass as much as the biggest star.

There is no question of inequality. Nobody can substitute for you. If you are not there, then existence will be something less and will remain always something less – it will never be full. That feeling – that this whole immense existence is in need of you – takes all miseries away from you.

For the first time, you have come home.

-Osho

From Light on the Path, Chapter One

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.

 

Right-mindfulness is the Flavor – Osho

Please explain ‘right-mindfulness’. If not a goal or something to practice, what is it? 

Sambuddha, right-mindfulness is a strange word.

First: there is no mind in it – hence it is called ‘right-mindfulness’. Secondly, there is nothing right and wrong in it – hence it is called right-mindfulness. This is a Buddhist way of saying things.

It can’t be a goal, because when there is a goal you are always in the wrong. Why are you in the wrong when there is a goal? Because when there is a goal there is desire, when there is desire you are unhappy, discontented. When there is desire, there is anxiety – whether you will be able to make it or not? Will it be possible or not?

When there is desire there is future, and with the future anxiety enters into your being. With the desire you have lost contact with the present.

Right-mindfulness is not a goal, cannot be a goal – because when all desires disappear and all goals disappear and you are here-now… that is the moment of right-mindfulness.

Why is it called ‘right’? It is called right be-cause it knows no division between right and wrong.

Nothing is wrong! And nothing is right. All judgements have disappeared. One is utterly innocent.

When you see a rose flower, does the idea arise in you: “It is right, it is wrong”? When you see the morning star disappearing, does the idea arise in you: “Is it right or is it wrong?” When you start looking at life with no judgement, with no prejudice, then you are in the state of right-mindfulness.

Jesus has said: Judge ye not. Jesus has also said: Resist not evil – not even evil has to be resisted, then arises right-mindfulness. When you are neither moral nor immoral, when you are amoral like trees and animals and birds and beasts, when you are like a small innocent child who has just opened his eyes, with no ideas… then, in that silence, in that purity, it is right-mindfulness.

Why is it called right? It is called right be-cause now it knows nothing as right and wrong – it knows no division, it is indivisible. The acceptance is total! – that’s why it is called right. You have fallen into the suchness of existence. You are no longer standing there like a judge.

Judging is wrong. To be in a state of non-judgement is right. Right, NOT against wrong right because all wrong and right have disappeared. You have no opinion. You don’t carry a philosophy in the mind.

You are simply a mirror! 

When you come before the mirror, the mirror does not say, “You are beautiful, you are ugly” – it simply reflects. It reflects without condemnation, without appreciation – it reflects choicelessly. It just reflects.

When your consciousness has become a mirror and simply reflects whatsoever is the case, it is right-mindfulness. That mirror-like quality….

And it is not a goal, because every goal will bring dust on the mirror. Every goal will stir desires, and desires surround your mirror like mist – then reflection is not true, then suchness is not reflected.

When you have some idea, you cannot be true to reality. You distort reality according to your idea.

You try to mold reality according to your idea. You are to modify reality. You go on looking for your idea. You are searching for support: you would like reality to support your idea, you would like reality to agree with you – -and then you distort. Then you start seeing things which are not there, and you stop seeing things which ARE there. Then you start living in a mind-world.

To live in the mind is wrong. To live without mind is right, because without mind, the consciousness exists in its purity, mirror-like – it simply reflects. It says nothing! It has no interpretation.

It interprets not.

And why is it called mindfulness? This is the translation of a Buddhist term sammasati. Samma means right – the translation is not very correct, cannot be. Samma is a very strange word, very significant, has many meanings; ‘right’ is only one of its meanings. Samma is the root from where samadhi arises; the word samadhi comes from samma.

Samma means many things. One: tranquility, silence, equanimity, balance, undisturbedness, undistractedness, centredness, groundedness – they are all aspects of samma. ‘Right’ is a very poor translation of samma.

And sati  – sammasati. Sati can mean mindfulness, can mean remembrance, can mean reflection, can mean recollectedness, can mean presence. All those meanings are involved in it. Mindfulness is only one of the meanings. It is a very potential and pregnant word—sammasati. It is the seventh step in Buddha’s eight steps – you are very close to reality. The eighth is samadhi.

The seventh is sammasati. You have come very, very close; you are just on the threshold of reality – it has to be very, very significant. When you are utterly present in the presence, when you don’t have any past and don’t have any future… when this cuckoo calling, this train passing, this dog barking, is all… when THIS is all and there is no that, when the word ‘here’ is your whole reality and there is no there, when now contains ALL time and there is no then… then you are in the state of sammasati.

That’s what I go on calling ‘here-now’ – that is sammasati. Then you are utterly present, absolutely present. When something is going on in your mind about the past, you are not here; a part of you is travelling towards the past, and a part of you is travelling towards the future – only a small fragment is here.

When ALL the parts of your being are here, when you are totally at home, nothing is missing, when you are integratedly here, then it is right-mindfulness. In that moment you will reflect reality – as it is, without any distraction, without any distortion. Because you don’t have any thought in the mind, how can you distort it? Thought distorts, thinking is destructive. It goes on imposing – it does not allow you to see that which is.

Right-mindfulness is a state of no-mind, no-thought!

And remember: it is also a state of no-feeling – otherwise, you may think it is a state of feeling. No, it is not – because feeling again creates ripples and the surface of the lake is disturbed, and again the moon is not reflected as it is.

Neither thought disturbs you, nor feeling.

These are the three states: one is thinking – the most disturbed state; second is feeling – less disturbed than thinking, but still disturbed; third is being – no disturbance at all. One is in the head, second is in the heart, third is in your guts. Right-mindfulness is a gut-state: no head, no heart. You are simply there undefined, undefinable.

Sambuddha, you ask me:

Please explain ‘right-mindfulness’. If not a goal or something to practice, what is it? 

And, yes, it is not a practice. You cannot practice it, because practice brings goal! Practice is desire, practice is mind. And remember: whenever you practise something, you are imposing something against yourself, otherwise why practise it? Against whom are you practicing? When you practise truth, what will you do? You will repress the untruth – but the untruth will remain there, deep inside you, ready to explode any moment. It will go on accumulating.

When you practice love, what will you do? You will repress hatred. When you practice compassion, what will you do? You will repress anger. And all that is repressed will go on remaining in you, and all that is practiced will remain on the surface, and all that is rejected will go deep into your being. The rejected will become part of your being and the practiced will remain just a coating, a painting on the surface.

And remember: whenever you practice anything, you are angry at it. Naturally so – because all practicing divides you, makes you schizophrenic.

One part of you is trying to manipulate the other part. One part of you is trying to enforce some ideas on the other part. And the part that is trying to enforce is a very impotent part, but articulate – your head. It has no power, but it is very articulate, very clever, very cunning, very argumentative.

And the head goes on imposing on your body, on your heart, which are far more potential, far more powerful; they have energy sources, but they are not articulate, they are not argumentative – they are silent. And the head goes on pretending that it has practiced… and then a situation arises and all practice is thrown away – because the head has no energy.

You think for years that you will never be angry, then one day somebody insults you and in a single moment you have forgotten all that practice. And YOU ARE angry! By the time you come to know that you are angry, anger has already happened. You are burning, you are fire. From where does this fire come? And years of practice! That practice was just on the surface. Mind was pretending; because there was no situation provoking you, mind was able to pretend. Now the situation has arisen and mind is not able to pretend. The reality asserts itself.

That’s why down the ages, through the ages, the so-called religious people have been escaping from society, from life. Why? They are escaping from situations where their practice can be proved wrong; nothing else are they doing. Going to the Himalayas they are simply escaping from the world – because the world brings situations! And their so-called practice and their religion and their discipline is broken again and again. Somebody insults, or a beautiful woman passes by, and all their celibacy and all their brahmacharya and all their ideas are gone. A single beautiful woman is enough to destroy all their years of celibacy.

They escape from women, they escape from the world, they escape from money and the market – they know that they can be moral and religious and saintly only when there is no situation which provokes their reality. Then the mind can go on playing the game in a monastery. When there is no challenge, mind seems to be the master. When there is challenge, mind is no more a master.

Whatsoever you practice remains false. Never out of practice has anything real happened. Beware of this. The real happens only through understanding, not through practice. And what is the difference?

Understanding will say: Remain where situations arise, remain where challenges surround you. Be there where provocations and temptations exist. Test yourself there. Go into situations!

Understanding will say: If anger comes, then go into anger and see what it is. See yourself – don’t trust anybody else’s judgement about it. Go into it! Be burnt by it. Let it leave scars on your being – because one learns only through the hard way. Only your experience will tell you again and again and again that anger is stupid – not that it is a sin! It is simply stupid. And as the understanding grows deeper, anger will be coming less and less. One day… the understanding has touched your very core of being, the light has penetrated you. You have seen through and through that anger is futile: in that very moment anger has disappeared and there has not been any repression.

Remember this: repression is the pitfall for ALL those people who want to transform their lives – they have to avoid repression. Indulgence is not so bad, because indulgence can one day bring understanding, but repression can never bring understanding. How can you understand something which you go on repressing and you don’t look into? – you go on covering it, go on throwing it in the basement of your being.

And remember: the more you practice, the more you pretend, the more you are angry at your own practice. Your real parts, your guts are angry.

The intellectual young man was telling off his girlfriend. “Jane,” he remonstrated, “I don’t think you are the girl for me. My interests are in art, literature and in music. You are only concerned with sports, with gambling and with common activities that are altogether alien to me. In fact, to be blunt about it – you are downright uncouth!”

“Uncouth!” she exploded. “Me?! What are you talking about? Uncouth? Didn’t I go along with you to them operas, them concerts, them lectures, and all that sort of shit?!”

That’s what will happen. You can go on practicing, but deep down you know that you are repressing, that you are rejecting, that you are denying some essential parts of your being. Right-mindfulness is the flavor of understanding, not the outcome of practice. Right-mindfulness is the fragrance – the fragrance of seeing into things deeply, the fragrance of insight.

-OSHO

From Walk Without Feet, Fly Without Wings and Think Without Mind, Chapter Nine

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.

Can Meditation be Learned – Osho

Can meditation be learned, or is it, like love, a state of being that comes as a present?

Prem Prabhati, meditation cannot be learned in a positive way, but it can be learned in a negative way. This is very important to understand: the basic method of meditation is negative.

What do I mean when I say meditation can be learned negatively, only negatively? I mean that the mind can be unlearned, and the moment you unlearn the mind you are learning meditation. Unlearning the mind is learning meditation; when the mind has been completely unlearned you have learned meditation. You cannot go directly into learning meditation. All that is needed is to remove the mind.

Mind is like a block. The river is there but blocked, it can’t flow. It is covered with rocks; those rocks don’t allow it any outlet. It is surging inside you, it is longing for the ocean, it wants to get out of this prison. That’s why everybody feels so restless. This restlessness is nothing but your consciousness longing to meet with the ultimate. The river wants to reach the ocean. The seed wants to sprout, but it is covered, blocked by a big rock. That rock is of your mind. And it is a big rock because you have been accumulating it for many, many lives. Your meditation is simply crushed underneath it.

You cannot reach meditation directly, but you can remove this rock chunk by chunk. You can take a chisel and a hammer – that’s what I go on providing you – and go on hammering on the rock. Slowly slowly the rock will disappear. The day the rock disappears, suddenly a flow, a fresh flow of water, will start running towards the ocean. That is meditation.

Hence, Prabhati, in one sense meditation cannot be learned. You cannot practice it, because all practicing is of the mind. All practices strengthen the mind, make it stronger. And the mind has to be made weaker; its power over you has to be destroyed. It has to be put in its right place: it is not the master; it has only become the master. You have to stop cooperating with it; you have to stop giving more and more nourishment to it.

That’s what I mean by unlearning the mind. Don’t support it. Don’t cling to it. Don’t rely on it. Don’t be possessed by it. Don’t live according to its dictates. And then slowly, slowly the master is free from the slave. That master is your meditative quality.

You ask me: “Can meditation be learned, or is it, like love, a state of being that comes as a present?”

It is already there. It does not come like a present – nobody ‘presents’ it to you – it is your very nature, svabhava, it is your very being. And so is love.

When meditation has happened, love is its aroma, its perfume. A meditative person is naturally loving; it can’t be otherwise. A loving person is naturally meditative. If it is not so, then you are deceived, then you are carrying false coins. If a man thinks he is meditative and is not loving, then his meditation is nothing but a mind practice, something false, pseudo. Something which is not meditation is masquerading as meditation. He has been deceived by his mind. If a man thinks that he is very loving and is not meditative, his love is nothing but another name for lust. He knows nothing of love; he can’t know in the very nature of things.

Aes dhammo sanantano. This is the ultimate law: meditation brings love naturally – it is its aroma, its fragrance. And love exists only around the flower called meditation, never otherwise. They are together.

Either search for love or for meditation. And you can only search for one, because things are already too complicated. If you start searching for both you will make them even more complicated, you may become more confused. Hence I say, only seek one. If you can find one, the other is found without any effort on your part. Either find love or find meditation and the other will follow it like a shadow.

But they are not learned in a direct way as you learn mathematics, as you learn geography, history, as you learn a new language. That is not the way to learn meditation or love; they are learned in an indirect way. If you want to learn meditation, you will have to unlearn the ways of the mind. If you want to learn love, you will have to unlearn the unloving ways that have become very ingrained in you. Anger, possessiveness, jealousy – these will have to be unlearned.

And it never comes as a gift because it is already given; it is your innermost nature. Yes, it is a grace, a gift, but it is not going to happen in the future, it has already happened. You have never been without it, you CAN’T be without it. Love and meditation constitute your real essential core.

-Osho

From The White Lotus, Chapter Four

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.

Seeing This, No-Mind Arrives – Osho

Is it possible that the no-mind evolves quite naturally out of the mind without struggle and anguish, without exploding, hammering, cutting and such wild acts? Is the very idea of no-mind, which seems to be in the mind and yet transcending the mind, a seed like form of the no-mind? Is it helpful to meditate along these lines of mind-transcending concepts like eternity, nirvana, death? My mind seems to explode when I do. It feels like I am pushing over my limit and I get afraid of becoming schizophrenic.

The no-mind cannot arise out of the mind. It is not a growth of the mind, it is not in continuity with the mind; it is discontinuous. It is as discontinuous as disease is with health. The health does not arise out of the disease; it arises out of the removal of the disease. Disease was encroaching on the space and was not allowing the health to bloom.

The disease has to be removed. It is like a rock blocking the path of a small spring. You remove the rock and the spring starts flowing. It does not arise out of the rock. The rock was blocking it, the rock was a block. So is the mind. Mind is the block for the no-mind.

No-mind simply means that which is not mind at all. How can it arise out of the mind? If it arises out of the mind, it may be super-mind, but it can’t be no-mind. That’s where I differ from Shree Aurobindo. He talks about the super-mind. A super-mind is the same mind more decorated, more cultivated, more cultured, more sophisticated, more strong, more integrated — but all the time the same old mind.

Buddha says not super-mind but no-mind; not super-soul but no soul; not super-individuality, not super-self, but no-self, anatta. That is where Buddha is unique and his understanding the deepest. A super-mind is a growth, a no-mind is a leap, a jump. The no-mind has nothing to do with the mind at all. They never meet even, they never encounter each other. When the mind is there, the no-mind is not there. When the no-mind is there, the mind is not there. They don’t even say hello to each other — they can’t. The presence of the one is necessarily the absence of the other. So remember it.

That’s why I say Shree Aurobindo never became enlightened. He remained polishing the mind. He was a great mind, but to be a great mind is not to be enlightened. So is Bertrand Russell a great mind. But to be a great mind is not to be enlightened. So is Friedrich Nietzsche a great mind — and Aurobindo and Nietzsche have many similarities.

Nietzsche talks about the superman and Aurobindo also talks about the superman. But the superman will be a projected man. A superman will be this man; all the weaknesses destroyed, all the strengths strengthened — but this man. Bigger than this man, stronger than this man, higher than this man, but still on the same wavelength, the same ladder. There is no radical change, there has never been a discontinuity.

No-mind means discontinuity with all that you are. You have to die for no-mind to be. So the first thing. You ask, “Is it possible that the no-mind evolves quite naturally out of the mind?”  No. It is not an evolution, it is a revolution. The mind is dropped and suddenly you find the no-mind is there, has always been there. The mind was clouding, making you confused, was not allowing you to see that which is. So it is not an evolution.

And you ask, “Is it possible without struggle and anguish?” It has nothing to do with struggle and anguish. No-mind has nothing to do with struggle and anguish. It does not come out of struggle and anguish. Anything that comes out of struggle and anguish will carry the wounds. Even if those wounds are healed, the scars will be carried. It will be again a continuity.

The struggle and anguish is not for the no-mind; the struggle and anguish arises because the mind struggles to keep itself in power. The fight is given by the mind. The mind does not want to go, the mind wants to stay. The mind has become so powerful; it possesses you. It says, “No, I am not going to get out. I am going to stay here.” The whole struggle and anguish is because of the mind. The no-mind has nothing to do with it. And you will have to go through this anguish and struggle. If you don’t go through the anguish and the struggle, the mind is not going to leave you.

And again let me repeat, the no-mind is not born out of your struggle; out of your struggle only comes the mind. The no-mind comes without any struggle. The rock gives you the struggle. It does not want to move. It has remained in that spot for centuries, for millennia — who are you to remove it? “And about what spring are you talking? There is none. I have been here for centuries and I know — there is none. Forget all about it!” But you want to remove the rock. The rock is heavy, the rock is rooted in the earth. It has remained there for so long. It has attachments; it does not want to go. And it knows nothing of the spring. But you will have to remove this rock. Unless this rock is removed, the spring will not flow.

You ask: “without exploding, hammering, cutting and such wild acts?” The no-mind has nothing to do with your acts. But the mind will not go. You will have to hammer and cut and you will have to do a thousand and one things.

Is the very idea of no-mind, which seems to be in the mind and yet transcending the mind, a seed like form of the no-mind?

No — there is no seed in the mind of the no-mind. The mind cannot contain even the seed of no-mind. The mind has no space to contain it. No-mind is vast, like the sky. How can it be contained in a tiny thing, the mind? And the mind is already too full — full of thoughts, desires, fantasies, imaginations, memories. There is no space.

In the first place it is very tiny — it cannot contain the no-mind. In the second place it is so full, overcrowded, so noisy. The no-mind is silent, the mind is noisy. The mind cannot contain it; the mind has to cease. In that cessation is the beginning of a new life, a new being, a new world.

Is it helpful, you ask, to meditate along these lines of mind-transcending concepts like eternity, nirvana, death?

Those so-called mind-transcending concepts are still concepts and are of the mind. When you are thinking of eternity, what will you do? You will think. When you are thinking of nirvana, what is going to happen? Your mind will spin and weave, and your mind will give you beautiful ideas about nirvana — but that will be all mind work. What can you think about death? What will you think if you think about death? You don’t know. How can you think anything about that which you don’t know?

Mind is perfectly capable in repeating the known; with the unknown it is impotent. You don’t know eternity; all that you know is time. Even when you think of eternity it is nothing but lengthened time, stretched time — but it is time. What do you know about nirvana? — all that you have heard about it, read about it. That is not nirvana. The word nirvana is not nirvana, and the concept of nirvana is not nirvana. The word God is not

God, and all the pictures and all the statues that have been made of God have nothing to do with him — because he has no name and no form.

And what are you going to think about death? How can you think about death? You have heard a few things, you have seen a few people dying, but you have never seen death.

When you see a man dying what do you see? He breathes no more; that’s all that you see.

His body has become cold; that’s all that you see. What more? Is this death? — The body becoming cold, breathing stopping? is this all? What has happened to the innermost core of the person? You cannot know without dying. You cannot know without experiencing.

The only way to know the unknown is to experience it.

So these concepts won’t help. They may rather, on the contrary, strengthen the mind, because the mind will say, “Look, I can even supply you mind-transcending concepts.

See what I am doing for you. Keep me with you always. I will help you to become enlightened. Without me you will be nowhere. Without me how will you think about death and nirvana and eternity? I am absolutely essential. Without me you will not be anything at all.”

No, these meditations won’t help. You have to see it — that the mind is not going to help at all. When you see the point that mind is not going to help at all, in that very helplessness, in that very state, there is silence; all stops. If the mind cannot do anything, then nothing is left to do. Suddenly all thinking is paralyzed; it is pointless. In that paralysis you will have the first glimpse of no-mind… just a small window will open. In that stopping of the mind you will have a taste of no-mind. And then things will start moving. Then it will be easier for you to get lost into the boundary-lessness.

You cannot meditate; you have to go into it. Meditating upon it is a pseudo activity; it is a kind of avoiding, escaping. You are afraid of death, you think about death. You are afraid of nirvana, you think about nirvana. Thinking gives you the feeling that you are capable even of thinking about death and nirvana.

My mind seems to explode when I do.

Mind is very cunning. It must be deceiving you — because mind cannot explode while you are thinking. About what you are thinking does not matter; while you are thinking, mind cannot explode. Mind will be enjoying it, and in that very enjoyment you are thinking you are exploding.

It feels like I am pushing over my limit and I get afraid of becoming schizophrenic.

Dinesh, you need not be afraid of ever becoming schizophrenic, because you already are – everybody is. Mind is schizophrenic, because mind knows nothing of unity. Mind is always split. Mind always has alternatives, to be or not to be, to do this or to do that.

Mind is always indecisive. Even if you choose something it is only a part of the mind that chooses it, the other part remains against it.

The mind is never total, so mind is schizophrenic. You need not be afraid of that. To be in the mind is to be schizophrenic. Only Buddhas are beyond it. The whole humanity is schizophrenic, more or less. When you go beyond a point then you have to seek and search for the psychiatrist, but the difference is only of degrees; the difference is only of quantity not quality. Even between you and your psychoanalyst there is only a difference of degrees.

Remember, mind will not help. Mind cannot help, mind can only hinder. Seeing this, no-mind arrives. It is not that you bring it; it arrives on its own accord.

-Osho

From The Diamond Sutra, 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.

Relaxation Without Concentration – Osho

When we start watching our bodies, and then our minds and emotions, there remains an element, although subtle, of concentration. Initially, for example, watching my breathing, I would watch it to the exclusion of everything else – here there was an element of focus. On other occasions, when silence is just there, the breathing may be all there is to watch. This seems to be nearer, but still I feel that more soft focusing of the awareness would take me further and further back, as if relaxing enough to to let the watcher move far enough away so that all is seen, rather than any one thing like thoughts or breathing. Does relaxing allow the watcher to be on the hill?

It is true. Relaxation helps the most. No part of concentration should be in your watchfulness. Concentration is sabotaging the whole process of watchfulness, because concentration is an act of the mind, and watchfulness is something that comes from above, from beyond. If there is any concentration… I can understand, if you start watching your breathing – in the name of watching, you are concentrating on the breathing, you are excluding everything else. Don’t exclude.

Watch your breathing inclusive of all.

Watching your breathing… a temple bell starts ringing, a car passes by, a child starts crying – all that should be included. Your watchfulness should be open. Watching the breathing is simply to begin with. It is not the end. It is just learning how to watch.

But there is a difficulty – you can start thinking that concentration is watching. Concentration is not watching. Concentration is narrow, narrowing the mind, bringing it to a focus on one thing, forgetting everything else. That’s why in relaxing, you will feel more watchful, yet without concentration. If that is happening, that’s perfectly good.

The essential thing is watchfulness, inclusive of all. Concentration can be disturbed, watchfulness cannot be disturbed. These are the differences. If somebody is concentrating on something, anybody can disturb him. Just a small boy can do something and he is distracted and his focus is lost – or not even a small boy, just the wind comes and the door opens and the noise is enough.

So you will find the phenomenon in so-called religious people. They are always angry, because their concentration is continuously disturbed.

Watchfulness cannot be disturbed. It is simply inclusive of all. If the door opens, makes a noise, the wind passes through the trees singing its song, it is available to it. It is not choosing breathing or anything in particular, but simply being there, open, available, present to everything that is happening.

So remember the difference: concentration is sabotaging watchfulness.

To begin with, something has to be given to you so you can have a little taste of what watchfulness is. Then it has to be made wider and wider and bigger, so much bigger that there is no need to do anything. You simply sit, or lie down relaxedly and everything that is happening around you is mirrored in you.

You don’t think about it, you don’t justify it, you don’t condemn it, you don’t evaluate it – you simply watch.

So it is perfectly right. Relaxation, utter relaxation with no focusing of consciousness is real watchfulness.

-Osho

From The Transmission of the Lamp, Chapter Twelve

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.

Being a Light Unto Myself – Dayanand Bharati

The alchemy of transcendence

A lot of water has flown down the Ganga since that article about the addiction, How I Came to One-Mind.

I had transcended alcohol addiction and sobriety then. It is not quite correct that “I” had transcended it. Transcendence happened after “I” had failed absolutely, completely. Only through the power of awareness and watching both had disappeared, in a blaze of grace never to be seen or heard of again.

The first true transformation had happened in my life. It was real. It was a miracle. I was in awe and the mind still cannot comprehend, even now, because he was left out of the loop. I mean something that was such a strong destructive habit for almost half of my life, suddenly just gone, evaporated like it never existed from one moment to the next.This was a key experience; I knew this key can be used to transcend the mind itself, and not just part of it.

Many changes happened right after this transformation.

I was filled with love and gratitude.

All doubt about myself was erased from my mind forever. I knew for certain that truth existed.

It was a clear confirmation that transcendence is possible, I had experienced it, even just on this small scale of the personal mind, the impact was mind blowing, literarily.

I had been on the right path.

I was not in some kind of spiritual illusion about myself, because even in all that time I had been with my master I never had an experience that confirmed that I was on the right path, never a proof, except his acceptance of me and my love and trust for him.

Of course many other things happened on the emotional and mental plane but never this final proof, this dropping into another dimension this falling out of polarity. But now this was it, the first real transformation made it all real.

I was free now of all personal unconscious layers, free of the hidden influences that had directed this life so far.

I was conscious of myself as part of existence and not anymore part of Society. I was free of all the games society is playing. I had nothing to do with it any more, there was nothing I wanted from the outer world.

Therefore, anxiety dropped away immediately, replaced by a natural trust in existence.

I was loved, accepted and embraced by life, I was ultimately worthy to be alive.

I looked at myself now, not anymore at others.

I had asked my whole life, the other, the woman, the mother image to confirm me, give me worth and value, love me, or the lover, to satisfy me, give me bliss and fulfillment.

But I was asking a mirror image, there was nobody in these reflections, only my own projections, nobody really there, only the reflection echoing back, asking the same from me.

Just like when I look in my bathroom mirror and ask, do you love me?

What will happen?  Will the reflection say: Yes!

No, the reflection will say “Do you love me”?

There was no other!

To me, this is best described by a small anecdote my beloved master Osho has told once.

I don’t recall in which discourse so I tell it as I remember it.

My master had a friend who had a butcher shop in his village,

(It must be a made up story, no Jain, even an enlightened one ever walks into a butcher shop), anyway he liked the man and he dropped in occasionally to say hello.

One day just before closing time my master stopped by and asked how his day was, the butcher said he had a great day today, I sold all my meat except for this chicken here.

That very moment the shop door burst open and a customer rushed in, “ahh.. glad I made it, I have some friends over today for dinner and need a chicken.”

The Butcher winked at my master and put the chicken on the scale, “$5 please”, he said.

“Hmmm”, said the customer, “do you have a bigger one?”

Without hesitation the butcher walked back in his storeroom with the chicken, made some noise and came back with the same chicken

He slapped it on the scale and said, “this one will be $7”.

“Tell you what”, said the customer, “I will take both.”

Now there is only one chicken. My master said there is always only one chicken. Asking for both will reveal the truth! That there is not two!

Being alert, watching, looking, inquiring is asking for both.

Love this story!

The steps that led to transcendence

I want to elaborate on the steps that led to this transcendence, because this is a key that can be applied to transcend any duality.

And it can be used by anyone.

Before the transformation of getting drunk and trying to control it I had always believed I was going in a straight line, from this point to that, from unhappiness to happiness, from addiction to sobriety, from dependence to independence. And to get there I just had to try hard enough, give it my all and one bright sunny day…it will happen. I will arrive at my final destination. I will be free, sober, happy, loved, enlightened. And when it didn’t happen, as I hoped, the reverse attitude kicked in, no matter how hard I try I will never make it.

I will be never be free, sober, happy, loved, enlightened.

But in the struggle to be free of the drunkard I became aware that I was not going in a straight line at all, I became aware of the circle, going from negative to positive and back again to negative, from addict to anti-addict back to addict….. From unhappiness to happiness back to unhappiness, round and round….

If I follow a straight road and keep going and going I will eventually drive around the planet and arrive exactly where I am now same with the mind.

Before I was never aware of this fact, because the opposite was always hidden in the unconscious, half of the globe hidden in the dark night.

The road invisible appears non-existent, that is why it looks like it is a straight line, a half circle looks like a straight line, going from dawn to dusk from here to there, the other half is dark, unconscious, hidden, but I had somehow, through watching my mind and by trying, digging myself out of myself hopelessly, brought eventually light to that dark hidden part.

I suddenly saw the whole mind, I stood apart, I saw the full circle not just half. I became aware that they are one whole and not 2 separate things.

It changed everything!

“If you make a circle, the end and beginning meet — only then is the circle complete. If you become a circle, whole, total, in you will meet the beginning and the end. You will be the very source of the world and you will be the very climax of the world. You will be both the alpha and the omega. And unless you become that, something is incomplete; and when something is incomplete you will remain miserable. The only misery that I know is being incomplete. The whole being tends to be complete, needs to be complete, and the incomplete becomes a torture. The incompletion is the only problem. And when you become complete, the end and the beginning meet in you. God as the source and God as the ultimate flowering meet in you.”

-Osho

From The Hidden Harmony, Chapter #4

It is not that the mind saw that, he cannot, he is not able to look around the full circle, around the whole globe, the mind, just like the eyes, can always only see half, the front or the back, the up or the down but the eyes can never see front and back, up and down at the same time.

That is the limitation of the mind and body.

Only awareness can see all, not see, be all, rooted at the center with full awareness of all that is.

Being aware of that, I could not be in illusion anymore that one day I will be fulfilled, that this mind would one day arrive at its destination, at one side and stay there, there was no destination, a circle has no end, no arrival point it just goes round and round, on and on, like the horses on a merry go round.

Understanding this clearly, the turning in happened, the “letting go” happened, the transformation happened, addict and anti-addict evaporated into awareness, into the heart of being, because reaching anywhere was not possible, choice was not possible, choice was an illusion.

I would never reach one side, because there is no one side, there is always 2 sides, like breathing in and breathing out, there cannot be only breathing in, or only breathing out. But the mind believes that this is possible, that is the illusion.

I would never attain fulfillment in any of my desires because they are all based in duality.

There was no love waiting for me at the end of the tunnel, or security, or happiness.

There was always both waiting for me.

Love and hate, happiness and unhappiness, life and death.

If I am in love unaware, hate is waiting in the basement for its turn, because love is based on hate and vice versa, they are each other’s contrast, how would I know what love is if I did not know hate, its opposite.

Seeing this, understanding this, choice was now irrelevant.

I would always end up at the opposite again sooner or later.

The illusion that I was going somewhere that I was growing, winning, that one day I will arrive at my goal was only an illusion, or that I will be condemned for ever, in eternal despair was also only one side of the coin.

It is like a chess player suddenly becomes aware that he is actually playing against himself, his own mirror image.

I became aware that I was 100% addicted to alcohol, I wanted to get drunk, escape, forget, period.

And I was aware that I wanted 100% to get rid of the addiction, be free of it, period.

And both identifications where mine. I was the only player in this game

I was aware of the opposite player as myself, I was my own enemy my own competitor, I competed against myself, tried to win against myself.

But now the light was on, I saw who I was playing against and I knew the next move I would make because the opponent was me, myself my own mind.

I played from now on with an open deck of cards.

Like playing poker with all the cards open faced you know exactly the next card coming up, the game is meaningless, there is no more game because the game consists of the not knowing what card will be next, will it be a winner or a looser?

That day, the game of playing and winning against the world, collapsed, because it was all me, my projection.

I was the world and I was the individual, because I projected me onto the world, the world was me, my projection.

The mind got it too!

Once a fact is known it cannot be reversed, once a child knows by experience that fire burns it will know it for life and not touch fire again.

Once the mind knows 100% it is not possible to get fulfillment outside

It will cooperate and stop reaching out.

The mind itself inside of me did not collapse yet, only the mind going out, playing with the world, getting, desiring, escaping resisting the outside was now meaningless. I did not project the images in my mind onto the outside anymore, but the images themselves where still intact.

The conditioned mind fell onto itself.

I was the center now and the world was the periphery. Before I had no center I was kicked around like a ping pong ball on the periphery.

I became a light onto myself, I could see where I was going. Now I had a center. I was “in” but the center was again divided in itself, inside, into its own duality.

“If you are wise, intelligent, and you know how to contain the opposites together in a deep friendly embrace, then thesis opposed by antithesis will create a new phenomenon in your being: synthesis. On a higher plane you will arise. In a deeper way you will be united. And then again the synthesis functions as a thesis, creates its antithesis, and again, on a higher plane, synthesis. It goes on and on, waves upon waves, higher and higher. There are planes upon planes, and one can go on reaching. The ultimate plane is the total synthesis of your life. All conflict disappears – is not dropped, but disappears of its own accord.”

Osho

From The Secret of Secrets, Vol 2 #13

For me the addiction to alcohol was the catalyst that pushed me into awareness, but it can be anything that the mind is addicted to, the mind is basically in its essence addiction.

What I am pointing to in this writing is, that any duality can be transcended with deep inquiry and awareness.

The conditioned mind, acquired in this life had been erased.

But the ancient mind, the totality of the mind with its roots in the beginning of time had not yet. But it opened the door to “The final ultimate synthesis”.

In deep gratitude to my beloved master Osho.

Dayanand Bharati

This is a follow-up to a previous posting by Dayanand, How I Came to One-Mind.

 

Freedom and Interdependence – Osho

For forty-five years I lived in prison, mostly made by myself. Now I know it is possible to become more and more free. But what to do, when you feel you need a safe place, a good climate to grow? Another prison? How to be free anywhere, any time? I feel sorrow and rebellion in me about that.

Yvonne, freedom has nothing to do with the outside; one can be free even in an actual prison. Freedom is something inner; it is of the consciousness. You can be free anywhere—chained, in a jail, you can be free—and you can be unfree outside the jail, in your own home, visibly absolutely free, but you will be a prisoner if your consciousness is not free.

You are confusing outer freedom with inner freedom. As far as the outside is concerned you can never be absolutely free—let it be clear once and forever. As far as outside is concerned you are not alone, so how can you be absolutely free? There are millions of people around you. On the outside, life has to be a compromise. If you were alone on the earth you would have been absolutely free, but you are not alone.

On the road you have to keep to the left. And Yvonne will feel this is a great bondage: “Why? Why should I be forced to be on the left? I am a free man. If I want to walk on the right I will walk on the right. If I want to walk in the middle of the road I will walk in the middle of the road.” In India you can do it—India is a free country, remember! It is the greatest democracy in the world, so right, left, middle, anywhere you can walk!

But one man’s freedom becomes so many people’s problem. You are free to be yourself, but you should not be an interference in other people’s lives.

A man of understanding will respect his freedom as much as he will respect others’ freedom, because if nobody respects your freedom, your freedom will be destroyed. It is a mutual understanding: “I respect your freedom, you respect my freedom, then we both can be free.” But it is a compromise. I have not to interfere with your being, I am not free to trespass on you.

You want to sing loudly in the middle of the night. Of course you are a free person, and if you cannot sing loudly in your own house, what kind of freedom is this? But the neighbors have to sleep too; then there has to be a compromise.

On the outside we are interdependent. Nobody can be absolutely independent. Life is an interdependence. Not only with people are you interdependent, you are interdependent with everything. If you cut all the trees you will die because they are constantly supplying you with oxygen. You are dependent on them—and they are dependent on you because you are constantly giving them carbon dioxide. We take oxygen in and exhale carbon dioxide; the trees do just the opposite, they exhale oxygen and inhale carbon dioxide.

So when people like Mahendra are smoking, trees must be feeling tremendously happy because more carbon dioxide is being created for them! Listening to me these trees will be feeling very sad that I am telling you to go to the root cause of it and then smoking will disappear. That means trees won’t get as much carbon dioxide as they were getting before!

We are interdependent, not only with the trees—with the sun, with the moon, with the stars. Everything is an interdependence.

Just tomorrow there is going to be a solar eclipse, a total eclipse. It will have tremendous effects on the life on earth. If you look at the sun directly you can go blind forever. Avoid looking at the sun—in fact, don’t come out. There will be every temptation to come out because in the middle of the day, near about four-thirty in the afternoon, you can see stars in the sky; just as in the night you have always seen them, in the middle of the day you can see stars. There will be great temptation to come out and see, but avoid it, don’t come out. It is dangerous to the eyes, it is dangerous to your nervous system, it is dangerous to your mind mechanism. Many people will go berserk, many people will go blind. Women who are pregnant should avoid coming out absolutely because the child in the womb is very very vulnerable. He has no safeguards yet; he is soft, so soft he can be affected by anything. And in the solar eclipse, when it is total, dangerous rays enter into the atmosphere.

So when the eclipse happens I would like all my sannyasins to go inside their rooms, close the doors, sit in deep meditation. It will last only a few minutes. Avoid the temptation of coming out, and don’t try to find out devices through which you can see it without being harmed. No device is absolutely foolproof; it is better to avoid it.

Now life is so interdependent… the sun is so far away. It takes ten minutes for the rays of the sun to reach to the earth, and rays move with tremendous speed—one hundred eighty-six thousand miles per second. But we are related to other suns and other solar systems too. Everything in existence is interdependent, so you cannot be absolutely free on the outside—and there is no need either.

Enjoy this interdependence. Don’t call it bondage. It is not dependence, it is INTER-dependence. You are dependent on others, others are dependent on you. It is a brotherhood, it is relatedness. Even the smallest grass leaf is related to the greatest star.

But in the inner world, in the inner kingdom, you can be absolutely free. So the whole question is of the inner. And then, Yvonne, you will not feel sad and rebellious; there is no need. Understand that the outer interdependence is a must, it is inevitable; nothing can be done about it. It is part of how things are. Accept it. When nothing can be done about it, acceptance is the only way. And accept it JOYOUSLY, not as a resignation. Accept it! This is our universe; we are part of it. We are not islands, we are part of the whole continent. We are not egos.

Yvonne, your idea of freedom is rooted somewhere in the idea of the ego. We are not egos. The ego is a false entity—because we are not separate, how can we have egos? It is good as far as language is concerned; it is utilitarian to use the word ‘I’, but it has no substance in it. It is pure shadow, utterly empty. A useful word, utilitarian, but not real.

But inner freedom IS possible. It happens as you go deeper and deeper into awareness. Watch your body, watch your thought processes.

Just the other day Buddha was saying: Watch, witness the whole process of your thoughts. And slowly, slowly, you will see you are neither anger nor greed, neither Hindu nor Mohammedan nor Christian, neither Catholic nor communist. Slowly, slowly, you will be aware that you are not any thought—you are not mind at all. You are a pure witness. The experience of pure witnessing is the experience of total freedom, but it is an inward phenomenon. And a man who is inwardly totally free has no hankering to be outwardly free. He is capable of accepting nature as it is.

Yvonne, create inner freedom through witnessing. Sannyas is only for the inner freedom. And live out of inner freedom and then you will be able to see the interdependence on the outside. It is beautiful and it is a blessing. There is no need to rebel against it. Relax into it, surrender to it. And remember: only a person who is really free can surrender.

-OSHO

From The Dhammapada, the Way of the Buddha, V.9, Chapter Four

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.