Love and Meditation, Yoga and Tantra – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From The Search, Chapter Six

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.

You Are the Abode of the Ultimate – Osho

Patanjali says, “Kaivalya is the state of enlightenment that follows the remergence of the gunas, due to their becoming devoid of the object of the Purusa. In this state the Purusa is established in his real nature.” You have come back home. The journey has been long, torturous, arduous, but you have come back home. The fish has jumped into the ocean which is pure consciousness.

Patanjali does not say anything more about it, because more cannot be said. And when Patanjali says, “Finish; the end,” he does not only mean that the Yoga Sutras finish here. He says, “All possibility to express ends here. All possibility to say anything about the ultimate reality ends here. Beyond this is only experience. Expression ends here.” And nobody has been able to go beyond it – nobody. Not a single exception exists in the whole history of human consciousness. People have tried. Very few have even reached to where Patanjali had reached, but nobody has been able to go beyond Patanjali.

That’s why I say he’s the alpha and the omega. He starts from the very beginning; nobody has been able to find a better beginning than him. He begins from the very beginning and he comes to the very end. When he says, “Finish,” he’s simply saying expression is finished, definition is finished, description is finished. If you have really come with him up to now, there is only experience beyond.

Now starts the existential. One can be it, but one cannot say it. One can live in it, but one cannot define it. Words won’t help. All language is impotent beyond this point. Simply saying this much: that one achieves to one’s own true nature – Patanjali stops. That’s the goal: to know one’s nature and to live in it – because unless we reach to our own natures we will be in misery. All misery is indicative that we are living somehow unnaturally. All misery is simply symptomatic that somehow our nature is not being fulfilled, that somehow we are not in tune with our reality. The misery is not your enemy; it is just a symptom. It indicates. It is like a thermometer; it simply shows that you are going wrong somewhere. Put it all right, put yourself right; bring yourself in harmony, come back, tune yourself. When every misery disappears one is in tune with one’s nature.

That nature Lao Tzu calls tao, Patanjali calls kaivalya, Mahavir calls moksha, Buddha calls nirvana. But whatsoever you want to call it – it has no name and it has no form – it is in you, present, right this moment. You have lost the ocean because you have come out of your Self. You have moved too much in the outer world. Move inwards. Now, let this be your pilgrimage: move inwards.

It happened: A Sufi mystic, Bayazid, was going on a pilgrimage to Mecca. It was difficult. He was poor and somehow he had managed the travelling expenses by begging for years. Now he was very happy. He had almost the necessary money to go to Mecca, and then he travelled. By the time he reached near Mecca, just outside the town he met a fakir, his Master. He was sitting there just under a tree, and he said, “Oh fool, where are you going?” Bayazid looked at him; he had never seen such a luminous being. He came near him and the man said, “Give me whatsoever you have! Where are you going?” He said, “I am going to Mecca for a pilgrimage.” He said, “Finish. There is now no need; you just worship me. You can move around me as many times as you like. You can do your parikrama, your circumlocution, around me. I am Mecca.” And Bayazid was so filled with this person’s magnetism that he gave all his money, he worshipped. Then the old man said, “Now go back home”; and he went back home.

When he went into his town people gathered and said, “Something seems to have happened to you. So really it works, going to Mecca works? You are looking luminous, so full of light.” He said, “Stop this nonsense! One old man met me – he changed my whole pilgrimage. He says, ‘Go home,’ and since then I have been going home, inwards. I have arrived. I have arrived, I have reached to my Mecca.”

The outer Mecca is not the real Mecca. The real Mecca is inside you. You are the temple of God.You are the abode of the ultimate. So the question is not where to find truth, the question is: how have you lost it? The question is not where to go; you are already there – stop going.

Drop from all the paths. All paths are of desire, extensions of desire, projections of desire: going somewhere, going somewhere, always somewhere else, never here.

Seeker, leave all paths, because all paths lead there, and He is here.

-OSHO

From Yoga: The Path to Liberation, Chapter Nine (previously published as Yoga: The Alpha and the Omega, V.10)

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.

Samyama: A Synthesis of Consciousness – Osho

What is samyama? That has to be understood. Samyama is the greatest synthesis of human consciousness, the synthesis of three: dharana, dhyan, samadhi.

Ordinarily, your mind is continuously jumping from one object to another. Not for a single moment are you in tune with one object. You go on jumping. Your mind goes on constantly moving; it is like a flux. This moment something is in the focus of the mind, next moment something else, next moment still something else. This is the ordinary state of mind.

The first step out of it is dharana. Dharana means concentration – fixing your whole consciousness on one object, not allowing the object to disappear, bringing again and again your consciousness on the object so that the unconscious habit of the mind of continuous flux can be dropped; because once the habit of continuous change can be dropped, you attain to an integrity, to a crystallization. When there are so many objects moving continuously, you remain so many. Understand it. You remain divided because your objects are divided.

For example, you love one woman today, another woman tomorrow, another woman the third day. That will create a division in you. You cannot be one; you will become many. You will become a crowd. Hence the Eastern insistence to create a love in which you can remain for a longer period, as long as possible. There have been experiments in the East in which a couple has remained a couple for many lives together. Again and again the same woman, the same man: that gives an integrity. Too much change erodes your being, splits you. So if in the West the schizophrenia is becoming almost a normal thing, it is not something to be wondered at. It is not strange; it is natural. Everything is changing.

I have heard that one film actress in Hollywood got married to her eleventh husband. She came home, introduced the new dad to the children. The children brought a register, and they said to the dad, “Please sign it, because today you are here, tomorrow you may be gone; and we are accumulating the signatures, autographs, of all our dads.”

You go on changing houses; you go on changing everything. In America the average limit of a person’s job is three years. The job is also continuously changing. The house – the average limit of a person staying in one town is also three years. And the average limit of marriage is also three years. Somehow three years seems to be very important. It seems if you remain the fourth year with the same woman there is fear that you may get settled. If you remain in the same job more than three years there is fear that you may get settled. So people go on; they have become almost vagabonds. That creates divisions inside you.

In the East we tried to give a job to a person as part of his life. A man was born in a Brahmin house: he remained a Brahmin. That was a great experiment to give stability. A man was born in a shoemaker’s house: he remained a shoemaker. The marriage, the family, the job, the town–people were born in the same town and they would die in the same town. Lao Tzu remembers, “I have heard that in the ancient days people had not gone beyond the river.” They had heard dogs barking on the other side, the other shore. They had inferred that there must be a town because in the evening they had seen smoke rising – people must be cooking. They had heard dogs barking, but they had not bothered to go and see. People were so harmoniously settled. 

This constant change simply says that your mind is feverish. You cannot stay longer at anything; then your whole life becomes a life of continuous change – as if a tree is being uprooted again and again and again and never gets the right time to send its roots deep down into the earth. The tree will be alive only for the name’s sake. It will not be able to bloom, not possible, because before flowers come, the roots have to settle.

So, concentration means bringing your consciousness to one object and becoming capable of retaining it there – any object. If you are looking at a rose flower, you continuously look at it. Again and again the mind wanders, goes here and there; you bring it back. You tame the mind – you tame the bull. You bring it back to the rose. The mind goes again; you bring it back. By and by, the mind starts being with the rose for longer periods. Once your mind remains with the rose for a long period, you will be able for the first time to know what a rose is. It is not just a rose: God has flowered in it. The fragrance is not only of the rose; the fragrance is divine. But you never were en rapport with it for long.

Sit with a tree and be with it. Sit with your boyfriend or girlfriend and be with him or her, and bring yourself again and again. Otherwise, what is happening? Even if you are making love to a woman, you are thinking of something else – maybe moving in a totally different world. Even in love you are not focused. You miss much. A door opens, but you are not there to see it. You come back when the door is closed again.

Each moment there are millions of opportunities to see God, but you are not there. He comes and knocks at your doors, but you are not there. You are never found there. You go on roaming around the world. This roaming has to be stopped; that’s what is the meaning of dharana. Dharana is the first step of the great synthesis of samyama.

The second step is dhyan. In dharana, in concentration, you bring your mind to a focus: the object is important. You have to bring again and again the object in your consciousness; you are not to lose track of it. The object is important in dharana. The second step is dhyan, meditation. In meditation the object is not important anymore; it becomes secondary. Now, the flow of consciousness becomes important – the very consciousness which is being poured on the object. Any object will do, but your consciousness should be poured in a continuity; there should not be gaps.

Have you watched? If you pour water from one pot to another, there are gaps. If you pour oil from one pot to another, there are not gaps. Oil has a continuity; water falls discontinuously. Dhyan means, meditation means, your consciousness should be falling on any object of concentration in a continuity. Otherwise it is flickering. It is constantly flickering; it is not a continuous torch. Sometimes it is there, then disappears; then again is there, then disappears; then again is there. In dhyan you have to make it a continuity, an absolute continuity.

When consciousness becomes continuous, you become tremendously strong. For the first time you feel what life is. For the first time, holes in your life disappear. For the first time you are together. Your togetherness means the togetherness of consciousness. If your consciousness is like drops of water and not a continuity, you cannot be really there. Those gaps will be a disturbance. Your life will be very dim and faint; it will not have strength, force, energy. When consciousness flows in a continuous, river like phenomenon, you have become a waterfall of energy.

This is the second step of samyama, the second ingredient; and then is the third ingredient, the ultimate, that is samadhi. In dharana, concentration, the object is important because you have to choose one object amidst millions. In dhyan, meditation, consciousness is important; you have to make consciousness a continuous flow. In samadhi the subject is important: the subject has to be dropped.

You dropped many objects. When there were many objects, you were many subjects, a crowd, a poly-psychic existence – not one mind, many minds. People come to me and they say, “I would like to take sannyas, but….” That “but” brings the second mind. They think they are the same, but the “but” brings another mind. They are not one. They would like to do something and, at the same time, they would not like to do it – two minds. If you watch you will find many minds in you – almost a marketplace.

When there are too many objects, there are too many minds corresponding to them. When there is one object, one mind arises – focused, centered, rooted, grounded. Now this one mind has to be dropped; otherwise you will remain in the ego. The many has been dropped; now drop the one also. In samadhi this one mind has to be dropped. When one mind drops, the one object also disappears because it cannot be there. They always are together.

In samadhi only consciousness remains, as pure space.

These three together are called samyama. Samyama is the greatest synthesis of human Consciousness.

-Osho

Excerpt from Secrets of Yoga, Chapter One (Originally published as Yoga: The Alpha and the Omega, V.8).

 

 

 

 

 

 

Copyright© OSHO International Foundation

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

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