Dhyana has no Gate

Kinzan, Ganto and Seppo were doing zazen when Tozan came in with the tea. Kinzan shut his eyes.
Tozan asked, “Where are you going?”
Kinzan replied, “I am entering dhyana.”
Tozan said, “Dhyana has no gate, how can you enter into it?”

A monk asked Joshu, “What is the way without mistakes?”
Joshu said, “Knowing one’s mind, seeing into one’s nature, is the way without mistakes.”

A monk asked Ganto, “When the three worlds are attacking us, what shall we do?”
“Sit still!” said Ganto.
The monk was surprised and said, “Please explain a little more.”
“Bring me Mount Ro,” said Ganto, “And I will tell you.”

On another occasion, Zuigan asked Ganto, “What is the eternal and fundamental principle of things?”
Ganto replied, “Movement.”
Zuigan asked, “What is this movement?”
Ganto said, “When you see things move, can’t you see this eternal and fundamental principle of things?”
Zuigan was lost in thought, and Ganto said, “If you agree to this, you are still in the dust of this world, if you disagree, you will be always sunk in life and death.”

Maneesha, these small anecdotes are small only in size; in depth, no ocean can compete with them. It is a miracle that in such small dialogues, the greatest of experiences, which are inexpressible, are expressed. Look at this small anecdote:

Kinzan, Ganto and Seppo . . .

all masters,

. . . were doing zazen when Tozan came in with the tea.

Zazen, as you know, means simply sitting and doing nothing. Not even thinking, because thinking is also doing. Simply not doing anything – physical, mental, or spiritual – just being like a flame, unwavering, without any wind around.

. . . Tozan cane in with the tea. Kinzan shut his eyes. Tozan asked, “Where are you going?”

Do you see the point? By closing your eyes, certainly you are going inwards, but exactly where? Because just the word ‘inward’ is not indicative of any destination. The inwardness is as vast as outwardness.

“Where are going?”

Kinzan replied, “I am entering dhyana”

Meditation.

In an ordinary way, his answer is perfect. But Zen is not ordinary, never for a single moment. It is always and always extraordinary – because Tozan immediately said:

“Dhyana – meditation – has no gate; how can you enter into it?”

Now, great masters – just at tea time – talking of great things. Teatime becomes absolutely sacred. Tozan’s point is that dhyana has no gate; it is all openness, it is the whole sky inside – how are you going to enter? From what gate? It has no gate.

Of the remaining three, nobody said anything. It is true; there is no gate inside. And this is also true, that just by sitting silently, doing nothing, without any gate, you enter in. The gate is not a necessity. Can’t you enter this Buddha Hall without a gate? Inside there is no wall, no question of a gate; hence the remaining three masters did not say a single word. Tozan has uttered an ultimate question; only silence can be the answer.

A monk asked Joshu,

“What is the way without mistakes?”

Joshu said, “Knowing one’s mind, seeing into one’s nature, is the way without mistakes.”

Mind can commit mistakes but once you are beyond mind, there is no one to commit mistakes.

Mind can go wrong, but beyond mind there is no way of going wrong. Beyond mind, you are simply drowned into your own nature.

A monk asked Ganto, “When the three worlds are attacking us, what shall we do?”

By the Three Worlds is meant heaven, earth, and hell. And they are all attacking us, throwing us this way or that way, pulling this way or that way.

When the three worlds are attacking us, what shall we do?

Ganto said, “Sit still!”

The monk was surprised and said, “Please explain a little more.”

A little more is not possible. Sit still is more than enough already. Sit still and there is no hell, no heaven, no earth. Just one single universe, all boundaries dissolved, all divisions disappeared. Now what more can be said? But the poor monk could not understand. He asked, “Please explain a little more.”

Ganto said, “Bring me Mount Ro . . .

Ro is Japanese for Mount Sumeru – I have explained it to you, the gold mountain in heaven, a thousand times bigger than the Himalayas. Nobody knows its end and nobody knows its beginning. Ganto said, “Bring me Sumeru and I will tell you.” He is saying to the monk, “Don’t ask stupid questions; otherwise, I have to answer stupidly. Don’t be idiotic; otherwise out of compassion I have to be idiotic with you, just so you have companionship.”

Nobody can bring Mount Sumeru. It is just a mythology, it exists nowhere. And even if it exists, how can you bring it?

Asking a question that assumes something more can be said about meditation than “Sit still” is asking something absolutely impossible.

Sit still and all three worlds disappear. In this moment, listening to the cuckoo, all has disappeared. There is only a deep silence, in, deepening within your being.

On another occasion, Zuigan asked Ganto, “What is the eternal and fundamental principle of things?”

Ganto replied, “Movement”

Change.

Zuigan asked, “What is this movement?”

Ganto said, “When you see things move, can’t you see this eternal and fundamental principle of things?”

A rosebush growing, bringing roses . . . a cuckoo suddenly starts singing, and each moment everything is growing that is living. The bamboos are becoming bigger, and even the Himalayas are becoming bigger. Howsoever slow the change . . . the Himalaya becomes one foot higher every year. But in this eternity that is too much. Finally, you can imagine, if it does not stop growing it will become absolutely impossible for another Edmund Hillary to reach Mount Everest. But existence is growing. Trees are growing, you are growing, your consciousness is growing.

Nothing is static. Movement is the fundamental question, and Ganto has put it correctly: When you see things move, can’t you see this eternal principle of things? Life is growth, in short. The moment you stop growing, you are dead.

Life has to be a river, always moving. The moment you become frozen somewhere, the movement is stopped, life disappears.

Even your going in is growing every day, deeper and deeper and deeper. You have to find the eternal source of your being. It is a great dive inside. And every day, every moment, you can go on growing in it. There is no end to it. You don’t simply become a buddha and stop. If you stop, then you become just a stone statue.

I sometimes wonder: all these stone statues of Buddha around the world – are these real people who have stopped growing and become stones? Will they ever understand and start growing again, and talking and walking?

Even Gautam Buddha has accepted that there is something still beyond him. He is not the end, he is only the beginning. A true understanding, an honest expression – Buddha says, “I am only born, now the growth begins.”

Zuigan was lost in thought . . .

Listening to Ganto,

. . . and Ganto said, “If you agree to this, you are still in the dust of this world.”

This is a very beautiful point to be remembered. If you agree to this, to what I have said, remember: agreement means movement has stopped. You have already agreed. If you agree to this, you are still in the world.

And if you disagree, you will always be sunk in life and death.

What a great insight, that even agreement or disagreement are not allowed. You are to grow beyond all dualities, it does not matter what the duality is. Because every duality means choosing one against the other, and growth stops.

Life is a choicelessness. Never choose. Just be, and allow your being to grow to unknown skies, to unknown spaces. And you will find your buddhahood bringing more and more flowers, showering more and more blessings, bringing greater and greater ecstasies. And there is no end to it.

Manzan wrote a poem:

One minute of sitting, one inch of buddha.

Like lightning, all thoughts come and pass.

Just once look into your mind depths:

Nothing else has ever been.

Two points he is making in his small poem. One minute of sitting – even one minute of sitting without doing anything, no thought is stirred inside you, all is utterly silent – one inch of buddha. You have found at least one inch of buddhahood. And you don’t need much more. Each moment, go on. And whatever you have found will also go on growing. From one inch to one yard, and from one yard to one mile, and from one mile to one light year, and it will go on and on. Buddhahood is a pilgrimage which ends nowhere.

And what is the meaning of sitting? Like lightning, all thoughts come and pass. Just remain watchful. Don’t make any judgment or identification. Just like lightning, let them come and go. You remain in your depths, just silent and witnessing, and you will be surprised: nothing else has ever been, except your inner depth. Your innermost silence is the stuff existence is made of.

Maneesha is asking:

Osho,

The story of Zuigan seems to hit the nail on the head, doesn’t it?

Is it not so, that we are literally “lost in thought” and found again in meditation?

Maneesha, ordinarily what you are saying is absolutely right. In thought, you are lost, in meditation you are found. But if you want to listen to the answer in Zen language, there is no losing and no finding.

There is simply silence.

You are not.

These songs of cuckoos pass through you just as through a hollow bamboo.

In thoughts, you start imagining that you are. When thoughts are not there, don’t start imagining that now you are really. Once thoughts are gone, you are also simply a thought; you are also gone.

Then what remains is only a pure consciousness, without any “I” attached to it.

You don’t find yourself; you simply lose yourself, both the ways: either you lose yourself in thoughts or you lose yourself in no-thought. But losing yourself in thought is very ordinary; losing yourself in no-thought has a splendor and an eternity of joy and bliss. You are not there, but there is a dance of pure consciousness. It is not your dance – you are gone with your thoughts. You were nothing but the combination of your thoughts. As one by one your thoughts disappear, part by part you melt away. Finally, you are no more.

And this is the moment – when you are no more – that the ultimate is in your hands.

It is a strange situation:

When you are, your hands are empty.

When you are not, your hands are full.

When you are, you are simply misery, anguish. When you are not, there is bliss. You cannot say, “I am blissful”; there is only bliss.

There is only silence.

There is only truth.

-Osho

From Zen: The Solitary Bird, Cuckoo of the Forest, Discourse #11

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

On Hearing This, Kyozan was Enlightened – Osho

Once when he was still with his Master, Kyozan said to Isan, “Where does the real  Buddha dwell?”

Isan replied, “By means of the subtlety of thoughtless thought, contemplate the boundless spiritual brightness. Contemplate it until returning to the ground of being, the always abiding nature, and its form of the undichotomous principle. This is the real Buddha.”

On hearing this, Kyozan was enlightened.

It is a very strange incident.

Western education everywhere has made us very limited and one-dimensional. So if you read this you will simply laugh. You can understand each word and its implications, but that is not the real thing that is happening between Isan and Kyozan.

Once when he was still with his Master, Kyozan said to Isan, “Where does the real  Buddha dwell?”

Isan replied, “By means of the subtlety of thoughtless thought, – when the mind is thoughtless and just empty, that is the temple of the buddha – contemplate the boundless spiritual brightness. Contemplate it until returning to the ground of being, the always abiding nature, and its form of the undichotomous principle. This is the real Buddha.”

Always move into unity with the cosmos. Dichotomy is division; undichotomy is no division, no division of any kind. Contemplate it, and this very contemplation . . . you will not find the buddha; you will find you are the buddha. There will not be two, because that will create dichotomy. There will not be you standing looking at buddha. You will merge in silence, disappear in the oceanic experience of consciousness, the eternal serenity of existence. There is no knower and nothing is known, but everything is. This ‘isness’ is buddha.

On hearing this, Kyozan was enlightened.

This makes difficulty for the modern mind. How can one become enlightened just by listening to a few lines? You can go on reading these lines again and again, you will not become enlightened; you will simply become crazy.

Underneath, something else is happening. While the master is speaking, the disciple is not only listening because he has ears. The disciple is listening with his total being, every fiber of his being; not only with ears, he is also listening with his eyes, looking at the master; he is also feeling the master, his vibe. It is a total phenomenon. He has forgotten himself and disappeared in the tremendous statement.

The moment you forget yourself and only a silent consciousness remains, you have come home. Enlightenment is not something special; it is hidden in you, your hidden splendor. It is just that you are so much occupied with the outside world that you can forget anything, particularly those things which are very obvious.

In the first world war rationing was introduced and everybody had to appear before the rationing officer to get a ration card. Thomas Alva Edison, a world-famous figure – all your facilities and comforts, most of them are because of Edison; he discovered one thousand things – he was also standing in the queue. And as he was coming closer to the top of the queue, people were leaving, taking their cards, and finally the clerk shouted, “Now it is time for Thomas Alva Edison.”

Edison looked here and there; he could not see anybody. A long queue was behind him. Somebody from the back said, “As far as I know, the man who is standing in front of you is Thomas Alva Edison.”

Edison said, “Perhaps I may be, but for fifty years nobody has used my name in front of me.” He was so famous; in the university he was called ‘the professor’, nobody used his name. And he was so engrossed and engaged in his experiments, he had no time to meet people, to talk to people. He was a man who was absolutely alone in the crowd. He had forgotten his own name – fifty years is a long time.

If nobody uses your name, you will also forget, or you may think, “Perhaps I have heard this name somewhere far away, far back, as an echo, but I cannot guarantee it. I have to find witnesses.”

Now, if your name is not used by others out of respect and love, you are not going to use it yourself. Naturally, not being used for fifty years – and a name is an arbitrary device – Edison forgot his.

But you have forgotten your innermost being. His loss was not much of a loss, just a label. Your loss is far deeper and greater. For centuries you have lived, but you don’t know who you are.

The explosion of enlightenment is: Suddenly you become aware of your eternal being.

-Osho

From Kyozan, A True Man of Zen, Discourse #1

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Dive a Little Deep – Osho

Dogen said:

In the practice of the highest supreme wisdom, it is most difficult to meet prominent masters. Whether men or women, they must be those who have realized something indescribable . . . This is the realization of the essence of the Way. Therefore, they lead and benefit others, setting aside no causality or making no difference between the self and others.

Once we have met a master, we must practice the Way, aloof from worldly relations and grudging a spare time, even in thinking, non-thinking and neutral thinking. Therefore, we should train ourselves as singleheartedly as if we were saving our head from a burning fire. A Zen master who has dropped away his body and mind is none other than ourselves.

It is inevitably by sincerity and piety that we realize and receive the essence of our master’s Law. These qualities neither come from outside nor rise from inside, but from attaching more importance to the law than to our body, or from renouncing the world and entering the way. If we attach a little more importance to our body than to the Law, we shall be unable to realize and receive the Way.

. . .  When someone has realized the great Law and the essence of the Buddhas and patriarchs, we serve him, reverently prostrating ourselves . . .

Sakyamuni-buddha said: “When you meet a master who expounds the supreme wisdom, do not consider his birth, look at his appearance, nor dislike his faults or worry about his behavior. Rather, out of respect for his great Wisdom, treat him with a large sum of money or celestial meals and flowers, or reverently prostrate yourself before him three times a day, giving him no cause for worry; and you will surely find the supreme bodhi-wisdom.”

Dogen continued, . . . Both men and women can realize the way. In any case, the realization of the Way should be respected, regardless of sex. This is an extremely excellent rule in the Way . . . Even a little girl of seven can become the teacher of the four classes of Buddhists . . . If she practices and realizes the Law . . . We should make a venerative offering to her as if to the Buddhas.

This is a traditional manner in Buddhism. I feel sorry for those who have never known or received it personally.

Maneesha, it is one of the most ancient problems – how to recognize the master? Because without the master there is almost no way. I say almost, because perhaps one person in a million may reach to the truth without the master. But it is just accidental, it cannot be made a rule, it is just an exception that simply proves the rule.

And the great concern of masters has been to explain to people the ways of recognizing the master, because the master is the Way. Unless you have seen someone self-realized, you will not trust yourself that you can be realized. Once you have seen a buddha, an enlightened one, a tremendous flame suddenly starts blossoming in you, “If this beauty, this grace, this wisdom, this blissfulness can happen to any man, then why can it not happen to me?”

As far as human beings are concerned, we have the same seeds and the same potentiality. But a seed can remain a seed and may never become a flower, although there was every possibility available. But rather than disappearing in the soil, the seed can remain safe, hiding in a stone cave, thinking that it is too rainy outside, worrying that it is too sunny outside, fearing the unknown. It feels cozy in the closed silence of the cave, but there it cannot grow, there it will simply get rotten. There it will simply remain something . . . it could have been a beautiful manifestation, it simply remains unmanifested, a song unsung, a poetry unwritten, a life unlived.

It is very essential to find a man who can provoke in you the challenge to attain to your heights. The master is nothing but a challenge – if it has happened to me, it can happen to you. And the authentic master – there are so many teachers propounding doctrines, beliefs, philosophies – the authentic master is not concerned with words; is not concerned with beliefs, atheism or theism; is not concerned even with God, or heaven and hell. The authentic master is concerned only with one single thing – to provoke you to see your potentiality, to see inwards. His presence makes you silent, his words deepen your silence, his very being slowly starts melting your falseness, your mask, your personality.

What is the problem of the seed? It is the problem of you, too. The problem of the seed is that the cover is protective. In losing the cover it becomes vulnerable. The seed is perfectly happy covered, but it does not know that there are more skies beyond skies to be discovered, that unless it goes to the beyond it has not lived; because it has not known the world of stars, and it has not lived as a flower dancing in the rain and in the sun and in the wind, it has not heard the music of existence. It remained closed in its safety and security.

And exactly the same is the problem with man. Every man is a bodhisattva. The word ‘bodhisattva’ means, in essence a buddha. The distance between a bodhisattva and a buddha is the distance between the seed and the flower. It is not much; it just takes a little courage to bridge the distance.

But hidden in the darkness of a cave, who is going to give you the encouragement? Who is going to pull you out from your security? The master’s function is to give you a taste of insecurity, to give you a taste of openness. And once you know that openness, insecurity . . . They are basic ingredients of freedom; without them you cannot open your wings and fly in the sky of infinity.

It is absolutely essential to avoid the teachers, they are fake masters. It is very difficult, because they speak the same language. So you have not to listen to the words, you have to listen to the heart; you have not to listen to their doctrines, their logic and arguments, you have to listen to their grace, their beauty, their eyes; you have to listen to and feel the aura that surrounds a master. Just like a cool breeze it touches you. Once you have found your master, you have found the key to open the treasure of your potentialities.

Dogen is talking about this ancient and eternal problem. Dogen says:

In the practice of the highest supreme wisdom, it is most difficult to meet prominent masters.

It is difficult, and if it was difficult in Dogen’s time it has become more difficult nowadays. The world has become more worldly, education has become irreligious, science predominates – and science does not believe in the insight of your being. Our whole culture for the first time in history is absolutely materialistic. It does not matter whether you are in the East or in the West, the same educational pattern has spread all over the globe.

Although you may go traditionally, formally – just as a social conformity – to the temple, to the mosque, deep down you don’t have any trust, deep down there is only doubt. Deep down you are going into the temple not because of any realization, not because you have to show your gratitude to God. You are going there out of fear of the society in which you live – you don’t want to be an outcast. It is simply a social conformity.

It became very clear when in 1917 the Soviet Union went through a revolution. Before the revolution Russia was one of the most orthodox countries in the world. All kinds of superstitions were believed, there were many saints, a great hierarchy in the church. It was absolutely independent from the Vatican; it had its own church. But after the revolution, just within five years, all those beliefs, cultivated for centuries, disappeared. Nobody bothered any more about God.

That does not mean that everybody had understood that there is no God. That simply means the society had changed and you have to change with society – another social conformity. I don’t believe in Russian atheists, just as I don’t believe in any theists, Hindu, Christian or Mohammedan; for the simple reason that their religion is not their own experience, is not their own love affair, it is just a conformity to remain respectable in the crowd.

What is your religion except conformity?

By conformity nobody has found religion. Today it has become almost a universal conformity, because science overrules the mind, logic prevails on our thinking, logic denies anything irrational, science denies anything eternal. Obviously, it has become more and more difficult to find an authentic master. Even to find a teacher is difficult because that too has become out of date. A teacher will be talking about the Upanishads, will be talking about the Bible, will be talking about the Torah, will be talking about the Koran – all are out of date.

Do you think a newspaper twenty centuries afterwards will have any significance? Just within one day its significance is finished. In the morning you were waiting so curiously for the newspaper, by the evening it is thrown out. It has served its purpose: a curiosity to know what is happening around, just a new and more technical way of gossiping.

Now it is no more possible to continue the old type of gossiping because people are living so far away from each other. Newspapers, radio and television are the new forms of gossiping. They spread all kind of nonsense and stupidity to people. This used to be the work of the priest, of the teacher.

Even in the past, as Dogen says, it was very difficult to meet prominent masters. But they have never ceased to be. Even today it is possible, although it has become more difficult to find a master. Because the whole world and its climate, its mind, has turned away from the inner search. One who goes into the inner search today goes alone, without any support from the society. In fact the society creates all kinds of problems for the man who is going in search of himself.

People simply laugh, “Don’t be foolish, go in search of money, go in search of a beautiful woman, go in search of becoming the richest man in the world, go in search of being the prime minister of a country. Where are you going and what will you do even if you find yourself? You will be simply stuck. Once you have found yourself then what are you going to do? You cannot eat it. It is just useless.” The whole endeavor of the centuries has suddenly become completely useless, because so very few people have dared to cross the line, the boundary that the society creates around you.

These few people have found the very source of life, they have found that we are not born with our birth, and we are not going to die with our death. Neither birth nor death … our essence is eternal, beginningless, endless. Births and deaths have happened a thousand-and-one times, they are just episodes, very small things compared to our eternity.

Whenever anybody finds this eternity, it starts transforming him. He becomes a new man in the sense that his vision is clear. He does not belong to any crowd; he cannot be a Christian or a Hindu or a Mohammedan; because he knows in his innermost core that we are all part of one existence. All divisions are stupid. How can a man who has realized himself belong to a crowd, be a member of a crowd? He becomes a peak of consciousness, standing alone like the Everest. He is enough unto himself, and to find him is certainly difficult, but not impossible. You can make it impossible if you go on your search with certain prejudices, with certain criteria already decided by your mind.

For example, a Jaina, even if he comes across a buddha, will not be able to see him. His eyes are covered with his so-called Jainism. He can respect only a man like Mahavira, that is his criterion. And the trouble is, every realized soul is so unique you cannot make criteria. You will have to be more subtle, more intelligent. The Jaina cannot accept Buddha as self-realized because he still wears clothes. His idea of self-realization is that one renounces everything, even clothes; one stands naked.

But please remember, even an actor can stand naked, don’t make it a criterion. Mahavira is unique – he loves to be naked, in the open air, under the sky and the stars. It is beautiful but it is not a criterion. Gautam Buddha eats once a day. Now that is not a criterion, that if somebody eats twice a day he cannot be understood as a buddha. But even our so-called intelligent and our so-called religious people like Mahatma Gandhi make such stupid criteria.

According to him a man of realization cannot drink tea. All the Buddhist masters have been drinking tea, it has been their discovery. It was Bodhidharma who discovered tea. The name ‘tea’ comes from the mountain Tha in China, where Bodhidharma was meditating. And the name has remained the same in different languages . . . just slight changes. In Hindi it is chai, in Marathi it is cha, in Chinese it is tha, in English it has become tea. But a thousand masters have never denied tea as something unspiritual.

On the contrary, Zen has in its monasteries a special teahouse, and when they go for tea it is called a tea ceremony. They have transformed the simple act of drinking tea into a beautiful meditation. You have to leave your shoes outside as if you are entering into a temple. And there is a master who is going to lead the ceremony. Then everybody sits down in the silence of the monastery, the tea is prepared on the samovar and everybody listens to the music of the samovar boiling the tea. It becomes a meditation. Watchfulness is meditation, what you watch does not matter.

Then the master with great grace brings the tea to everybody; pours the tea with immense awareness, consciousness, carefulness, respectfulness, and everybody receives the tea as if something divine is being received. In that silence sipping the tea . . . and this very ordinary thing has become a spiritual experience. Nobody can speak in the teahouse; silence is the rule. When you put down your cups and saucers you also bow down with gratitude to existence. The tea was only a symbol.

But in Mahatma Gandhi’s ashram you could not drink tea, you could not fall in love with a woman. Every day you had to eat with your meal neem leaves, which are the bitterest leaves in the world, just to destroy your taste; because scriptures say that tastelessness is a criterion of spirituality. It can be a criterion of stupidity, it cannot be a criterion of spirituality; otherwise all buffalos will be spiritual.

Have you watched buffalos? They always chew the same grass, showing in no way whether they are happy or unhappy, remaining so content and aloof. And the whole day it continues, chewing and chewing. It cannot be very delicious. You can try, once in a while it is good to try what other species around the world are doing. But I will not say that tastelessness has anything to do with religion. On the contrary, the more you become meditative, the more your taste becomes deeper. Every sense becomes more sensitive, you hear more, you see better, your touch starts becoming warmer.

Just touch a few people’s hands and you will see the difference. Some people’s hands are warm. The warm hands show that they are ready to give, to share; the warmth is their energy moving towards you, it is really a love symbol. But holding some people’s hands will be just like holding a dead branch of a tree, nothing moves in their hands. But these people in the past have been called spiritual. The more dead you are the more spiritual. Don’t eat for the taste’s sake!

You cannot believe that Buddhist scriptures have thirty-three thousand rules for a person to be spiritual. At least I cannot become spiritual, just because I cannot count that many rules. I cannot remember that much – thirty-three thousand rules! Whenever I count, I count on my fingers and after the third finger I always get lost. But that does not mean that I cannot be spiritual, arithmetic has nothing to do with spirituality. And what are those rules?

One instance I will give to you. A young monk is going to spread Buddha’s word to the masses. Before taking his leave, he touches Buddha’s feet and asks him if he has something to say to him, because he will not be able to see him again until the second monsoon comes.

Buddha said, “Yes, I have a few instructions for you. One thing is, never look more than four feet ahead of you.”

The man said, “But why?”

Buddha said, “It is to avoid women. At the most you can see their feet. Then just move on, don’t look at their face. Keep your eyes glued to the ground.”

Now such a man cannot see the stars, such a man cannot see the sunset or the sunrise, such a man is utterly cut off from existence, his sensitivity has been killed. He has eyes but he is almost blind – eyes that can see only four feet ahead. His tremendous capacity for seeing is reduced to only four feet.

The young monk asked, “If once in a while I forget, or if there is some special situation in which I have to see a woman, what should I do?”

Buddha said, “Close your eyes. I am especially concerned, because once you have seen a beautiful woman you can close your eyes but you cannot forget the face.” In fact with closed eyes she becomes more beautiful.

If I were in the place of Gautam Buddha I would give everybody a magnifying glass! Carry it! Whenever you come across a beautiful woman, just look and then her eyes will look like monsters; her nose will become so big that no Jew could defeat it. But this is not spirituality, carrying a magnifying glass . . .

His restriction is nothing but repression, and a repressed person can never enter into his own being. Those repressed feelings and thoughts become a hard shell dividing him from himself, from his own origin. Only an unrepressed, thoughtless, silent being can break away the barrier and reach to his living source. And the moment you reach your living source . . . you don’t have to do anything, it does miracles. It starts changing your attitudes, your approaches, it starts changing everything that you have known about yourself. It brings to you a new beinghood.

To find a master is easy if you are available not only to words, but to silences too; not only to words because the truth never comes through words, but between the words, between the lines, in the silent spaces. If you are searching for a master don’t carry any criterion, any prejudice. Be absolutely available, so that when you come across a master you can feel his energy. He carries a whole world of energy around him. His own experience radiates all around him. If you are open and not afraid of experiencing a new thing, of tasting something original, it is not very difficult to find a master. What difficulty there is, is on your side.

But Dogen’s statement is right:

. . . It is most difficult to meet prominent masters. Whether men or women, they must be those who have realized something indescribable.

That’s what makes them masters: if they know something which cannot be described, if they have some experience which cannot be explained. The master is a mystery. He knows it but he cannot say it. He can share it if you are ready. He can invite you into his own very being. If you are unafraid and fearless, courageous enough to explore the most unknown part of existence, you can become a guest in the master’s home. But remember, the moment you enter into the master’s home the master enters into you. Two consciousnesses cannot remain separate. Once two consciousnesses come close they become one.

And this is the only thing that has to be remembered: if with someone you feel a deep affinity, a deep synchronicity, as if one soul is in two bodies, then don’t miss this man. He is going to lead you to the same incredible, indescribable, inexpressible experience.

This is the realization of the essence of the way.

Finding the master is finding the Way.

Therefore, they lead and benefit others, setting aside no causality or making no difference between the self and others.

A very famous Sufi mystic used to come to a place where I lived for twenty years, and his disciples always wanted me to meet their master. I said, “The only way is: next time your master can stay with me.”

So the next time the Sufi master came he stayed with me, and I asked him first thing, “Are you still Mohammedan?”

He looked surprised and shocked. He said, “Of course.”

I said, “Then you don’t know the indescribable. These divisions between Mohammedans and Hindus and Jainas and Buddhists are divisions of the mediocre and retarded.”

But he said, “I realized God. I see him.” I said, “It is all nonsense.”

Anando has just brought to me . . . There is in America a new species of priests, television priests, that has never existed before. A very famous television priest has become more famous since he has declared that he sees God every night. God is nine hundred feet long! I told Anando, “Write a letter to him from me, ‘Please tell me, do you carry a ladder and something to measure with? or is it just guess work?’” Nine hundred feet, exactly!

We think we live in the twentieth century. Even in America people are not living in the twentieth century, to say nothing of countries like India. Millions worship that man and nobody even bothers that this is so stupid.

Seeing this, another missionary started declaring that he also sees God and he has a long white beard. So I have sent him my picture, “You don’t be deceived, it is me who visits you in your dreams! In the first place, if God is eternal, he cannot have white hair. He will always be young. It is man who becomes old.”

He has even published his picture, which is similar to mine, so I have told him, “Just look at my picture. Just not to be recognized by everybody else I’m wearing the glasses. But it’s me you have been seeing in your dreams. Don’t exploit people by saying that you are seeing God.”

God is not an object. You cannot see God. God is your very consciousness. It is the seer, not the seen. It is you, not some object somewhere. It is your innermost center, which is the only eternal point, unchangeable, immortal, divine in its beatitude, in its blessings.

 

When you come close to a master just remember one thing: withdraw all defenses. Be as empty as possible, so that the master’s energy can penetrate you, can penetrate your being, can touch your heart. And it is an immediate realization. Just as when you fall in love, you don’t think about love, you don’t consult librarians about love, you don’t ask your elders how to fall in love. There is no school that teaches how to fall in love. But people fall in love, it suddenly happens.

Just as love suddenly happens on the lower level, on the physical and biological level … finding the master is a form of the highest love. The moment you come into the area of his influence – which is called the buddhafield, the field of the master – you suddenly start throbbing with a new energy, you suddenly feel a new freshness, a new breeze passing through you, a new song which makes no sound. All that is left for you is to relax in deep gratitude. Don’t even utter the word ‘thank you’, because that is separating. This is not the time to utter a word . . . just a gesture of gratitude.

Once we have met a master, we must practice the way. If the master himself is the Way, how do you practice? You simply watch how the master moves, what gestures he makes, how he responds to situations. Because he is every moment an absolute awareness. His every action is an indication of his innermost being. Watch him! Watch him when he is sleeping, watch him when he is waking, watch him when he is talking, watch him when he is sitting silently, doing nothing.

Watching the master with deep gratitude and love, absorbing his energy silently . . .  It is almost like drinking water when you are thirsty, a deep feeling of contentment comes to you.

. . . aloof from wordly relations and grudging a spare time, even in thinking, non-thinking and neutral thinking. Therefore, we should train ourselves as singleheartedly as if we were saving our head from a burning fire. A Zen master who has dropped away his body and mind is none other than ourselves.

The buddha and you in your deepest consciousness are one. The Upanishads declare: Aham brahmasmi – I am God. It is not out of any egoistic attitude – those people who wrote the Upanishads have not even signed it. We don’t know who wrote those Upanishads. Their statements are so clear – it is impossible to have an ego and make such clear-cut statements about the truth. And when they declared, “Aham brahmasmi,” they were not declaring it for themselves only; they were declaring for everybody, “You are the God.” Don’t search for him anywhere else. You will not find him in any holy place. If you cannot find him within yourself, you cannot find him anywhere else. The moment you find him in you, he is everywhere. Then you will see him in the song of a cuckoo or the chirping of the birds or in a thunderbolt or in this silence. Then he is everywhere.

Once you know him within you, you know him all over. The whole existence becomes one continent. The ego makes you small islands. And remember, no man is an island, because even the small island deep down is joined with the continent. Just one has to go a little deep, dive a little deep.

It is inevitably by sincerity and piety that we realize and receive the essence of our master’s Law.

This word ‘Law’ is a very difficult translation of the word dhamma. It gives a distorted view; the moment you hear the word ‘law’ you remember your courts and constitution, your legal authorities; you don’t remember the word ‘dhamma’.

Dhamma is a Pali translation of the Sanskrit dharma. And ‘dharma’ means: fire is hot – hot is the dhamma of fire; ice is cold, it is the dhamma of ice. And you are a buddha, it is the dhamma of you. Better translated, law should not be used as a translation for dhamma, but rather ‘nature’. It is your nature to be a buddha. It does not matter that sometimes you forget. You can remain in forgetfulness for your whole life or many lives. Still, as an undercurrent the same dhamma, the same buddha, the same consciousness continues.

Once it happened . . . George Bernard Shaw was traveling to some place from London. The ticket checker came and George Bernard Shaw looked into everything, searched his whole suitcase, perspiring. The ticket was not found, although he knew perfectly well that he had purchased a ticket. The ticket checker said, “Don’t be worried. I know you, everybody knows you. You must have put it somewhere. Don’t be worried. I will take care that nobody harasses you.”

Bernard Shaw said, “That is not the problem, my boy. The ticket is not the problem. The problem is how to know where I am going. Do you think I am searching for the ticket for you?”

You can forget. Forgetfulness is part of our nature, just as remembrance is. Sometimes you all must have come to a point where you were trying to remember some old acquaintance’s name. You say it is just on the tip of the tongue. What do you mean? If it is on the tip of the tongue, spit it out! You know perfectly well that you know, but it is not coming to expression. The harder you try the more difficult it will become, because the harder you try, the more narrow the passage becomes. Mind becomes tense and old memories cannot get through that tenseness. Finally you give up and just start smoking, and while smoking suddenly it comes. You cannot believe, you had been trying so hard, you knew it was just on the tip of the tongue, and still you could not express it. I say to you the buddha is just on the tip of your tongue. It is only a question of smoking a little. A little relaxation, that’s what the smoking gives.

People smoke cigarettes and cigars not knowing that psychologically it is simply their mother’s breast. That’s why it gives them so much relaxation. From the nipple of the mother’s breast lukewarm milk comes to the child; from the cigarette lukewarm smoke comes in – and you have forgotten everything, you have become again a child, innocent, relaxed. No government can stop people from smoking, because smoking is not really the question. It has a deep psychology behind it.

You can see the psychology without much erudition. Poets sing about the women’s breast more than anything else. Painters paint the woman’s breast more than anything else. There are a few painters who only paint women’s breasts and nothing else. They go on improving . . .

Why this obsession? Why this fixation? The reality is that more and more mothers are not willing to breast feed the child, because to feed the child this way is to misshape the breast. The child goes on pulling, it makes the breast longer, and every woman wants the breast to be shapely, round, a full moon, and these young monsters won’t allow it. They are interested in their work, because a round breast, a sculptor’s idea of a woman’s breast, will kill the child. If the breast is round the child cannot have his nourishment, his nose will be closed. Either he can breathe or he can drink; both together he cannot do. So all those Khajuraho paintings and statues, all those great painters, don’t understand that the poor child’s life is at stake!

Every woman becomes interested, and now it is even being discussed in parliaments around the world, “Should women be forced to feed the child, or should they be given the freedom to choose themselves?” No woman wants to distort her breasts. Unless they find some technological device . . . and it can be done. Just join the breast and the baby’s mouth with a small pipe. And the child is almost on a cigar from the very beginning!

I always see simple solutions to very great problems! Just a small plastic pipe . . . the child will enjoy it and he can continue to enjoy it later on also because he is going to be in companionship with women. Nobody can prevent by law something which has a psychological root. And nobody can prevent you from becoming a buddha, because it is your very nature. It is another matter that you get involved in the small things of the world – power, prestige, respectability – and you forget to give some time to yourself. Just a little time to yourself, forgetting the whole world . . . there is no need to renounce it. I am against renouncing anything.

All the religions of the world have been religions of renunciation. They wanted people to meditate, to renounce the world, to go to the mountains, to the forests, to the deserts where nobody comes along. But that did not work, it does not work. Even if you go to the mountain a crowd will follow you there – in your mind, not outside. Outside you will not see anybody, but with your eyes closed you will think about so many things: your wife, your children, your old parents, your friends and all kinds of stupid things – Lions Club and Rotary Club. Things that you have never thought of before will start coming to your mind, because having nothing else to chew . . . even chewing gum is not available, you have to chew something. People start thinking of strange things.

But this is not realizing oneself. I am against renouncing the world, I want you to be in the world as totally as possible. So just once in a while be on a holiday. Just in the early morning for a few moments renounce everything, forget everything, and just be yourself. In the dark night when everybody is asleep sit on your bed and just be yourself.

This is far more successful. The old renunciation was almost violent. Nobody has pointed it out because nobody wants to be condemned, but I am so much condemned now that I don’t care. All the religions are responsible for millions of women who became widows even while their husbands were alive; children who became orphans although their fathers were alive; old parents who became beggars because their young son on whom they were dependent had renounced the world. Nobody has counted how much harm the very idea of renunciation has done, and what is the gain? Just measure both, there seems to be no gain. All those who have renounced are simply dreaming about the same things, clinging in the same way, jealous in the same way.

I was in the Himalayas and I was just going to sit under a tree, when from another tree a monk, a Hindu monk, shouted, “Don’t sit there. That belongs to my master.”

I said, “My God, even here in this forest . . . You have renounced the whole world, but you have not yet renounced the tree. And the tree belongs to nobody.”

He said, “I am warning you; he is a dangerous man.”

I said, “He has to be dangerous, because renunciation of the world can be done only by violent people.”

How can you leave the world? This is your very sea, in which you are the fish. Leaving it you will die. How can a bird leave the sky? It is his very world. If he leaves the sky he will die. You cannot leave the world, but just on the margin you can take a few holidays, a few moments for yourself . . .  and nobody will even know about it.

These small moments in which you drop the whole world as if it is a dream – and your own being remains the only reality – are the greatest moments of joy, peace, silence, blissfulness. These moments are divine. In these moments you are no more the ordinary human being, you have suddenly transcended humanness, you have transcended all form, you have entered into the formless existence. Your heart becomes the heartbeat of the whole existence.

This is the only practice possible, everything else is non-essential and dangerous. Be ordinary in every way, just keep a few small spaces here and there. The world goes on, you don’t interfere in it, neither do you escape from it. You participate in it, and with participation you go on growing inside in these few moments. Remaining in the world and becoming a buddha, that is my message.

When someone has realized the great Law and the essence of the Buddhas and patriarchs, we serve him, reverently prostrating ourselves.

What can we do when somebody radiates consciousness, radiates the dance of existence? What do we have to offer? In the West people have always been concerned why people in the East touched the feet of their masters. They don’t know it has become a traditional thing. Unfortunately everything becomes traditional; but basically, essentially, it has a great beauty. It is not a question of feet. It is simply a question of a gratitude which cannot be said, but only expressed by touching the feet of the master

Sakyamuni-buddha said: “When you meet a master who expounds the supreme wisdom, do not consider his birth.”

Don’t ask what caste he belongs to, don’t ask about his appearance. He may not look beautiful according to your ideas, he may not come from a high caste, from the Brahmins; he may be a sudra like Kabir or Dadu. He may not have renounced a kingdom like Buddha and Mahavira.

But everybody does not have a kingdom to renounce. I used to know a postmaster, a very poor man. He lived just nearby my house, so we used to talk once in a while. When his wife died – he had no children – he renounced the world. The same people who had never paid any attention to the poor man started touching his feet, and soon he became very famous. After twenty years I met him again through one of his disciples who said, “You should see him.”

I said, “I know him.”

But they said, “He has changed, he is a transformed man. He has renounced millions.”

I said, “I know that in his post office account he had kept thirty-six rupees only. From where did he get millions?” But rumors . . . and he was enjoying those rumors. I said, “I am coming to put him in his right senses.”

I asked him, “Please tell to your disciples how many rupees you had left in your post office account.”

He looked so sadly at me. He said, “It will be better if we meet separately, alone, not with all these people.”

I said, “I have to meet here in front of everybody, because these people think you have renounced millions. Now say clearly how many rupees!”

He said, “Thirty-six.”

The disciples said, “Thirty-six? And you never told us before?”

He said, “I enjoyed the idea that I had renounced millions. And I never said anything . . . I simply did not deny it. So you cannot blame me.”

And I said, “Tell these people the real thing.”

He said, “What real thing?”

The real thing was that before he decided to renounce he asked me to write three speeches for him, one for ten minutes, one for twenty minutes, one for thirty minutes. He said, “I will memorize them completely and for a ten minute occasion I will use one; if twenty minutes are available I will use that one. I don’t think more than thirty minutes will be available to me at conferences.”

I said, “I am asking about those three speeches. Are you using them still or not?”

He said, “My God, you have come here to kill me completely! These people think I am a realized man!”

I said, “Tell these people that those three speeches were written by me.”

He said, “I have to admit it.” But he lost all his fame. Suddenly his disciples disappeared, everybody started laughing about the whole thing. But for twenty years continuously he had maintained his great learnedness with those three speeches.

I brought him back to my home. I said, “I need a gardener. You just do the garden and meditate with the plants, with the roses.” And India has so many beautiful flowers, incomparable, because of the climate. The Indian rose has a fragrance that is not possible in a cold country; the fragrance is not released, it needs the sun. India has so many beautiful flowers, unknown to the world. I had a beautiful garden, so I put him to work.

He said, “I was enjoying being an enlightened one, and unfortunately somebody brought you there. In this old age now I have to become a gardener again.”

I said, “This is far more authentic. Just be a gardener. It is a simple job. You can meditate and you can shower the water on the plants. The showering of water on the plants does not disturb your meditation. The flowers are not disturbing, the trees are very loving and very peaceful. I am giving you a really alive temple.”

Dogen is saying that when you meet a master don’t think about his birth, don’t bother about his appearance. All that is needed is a recognition that this is a man who has realized himself; everything else is non-essential. All that is needed now is a deep gratitude. It is a miracle to find such a man, and you have found him.

Your gratefulness will bring a spring to your being. The master’s experience will start flowing towards you just as rivers flow down from the mountains towards the ocean. Your gratefulness becomes just like an ocean: vast, available. And the master’s heights are like the mountains, from where the Ganges and thousands of other rivers come running, rushing, jumping from rock to rock, from valley to valley, reaching towards the ocean. If you are with a master all that you need is a humbleness, a gratitude. And the master is bound to pour himself into you.

Dogen continued, . . . Both men and women can realize the Way. In any case, the realization of the Way should be respected, regardless of sex, this is an extremely excellent rule in the Way. Even a little girl of seven can become the teacher of the four classes of Buddhists . . . if she practices and realizes the Dhamma . . . We should make a venerative offering to her as if to the Buddhas.

Neither age matters nor birth matters, nor country nor race. What matters is your awareness, and awareness is neither Hindu nor Christian nor Mohammedan. It is just a fire, an eternal fire, invisible to the outside eye but visible when you close your eyes and go inward.

A haiku:

Mountains of green
Mountains of blue arise:
My gratitude wells up
And fills my eyes.

Ryokan wrote:

The thief
Left it behind –
The moon at the window.

This is just what Ryokan wrote after the thief had gone. The whole story is beautiful. One night a thief entered into Ryokan’s small hut. Ryokan had only one blanket which he used day and night to cover his body. That was his only possession. He was lying down but he was not asleep, so he opened his eyes and saw the thief entering. He felt great compassion for him because he knew there was nothing in the house. “If the poor fellow had informed me before, I could have begged something from the neighbors and kept it here for him to steal. But now what can I do?”

Seeing that there was nothing, that he had entered into a monk’s hut, the thief started to go out. Ryokan could not resist. He gave his blanket to the thief. The thief said, “What are you doing? You are standing naked. It is a very cold night!”

He said, “Don’t be worried about me. But don’t go empty-handed. I have enjoyed this moment; you have made me feel like a rich man. Thieves usually enter the palaces of emperors. By your entering here my hut has also become a palace, I have also become an emperor. In my joy this is just a gift.”

Even the thief felt sorry for him and he said, “No, I cannot receive this gift because you don’t have anything. How you are going to pass the night? It is so cold, and it is getting colder!”

Ryokan said with tears in his eyes, “You remind me again and again of my poverty. If it was in my power I would have taken hold of the full moon and given it to you.”

When the thief left he wrote in his diary:

The thief
Left it behind –
The moon at the window.

These haikus are not ordinary poems. These are statements of deep meditativeness.

Maneesha has asked:

Our Beloved Master,

What is the essence of our Master’s Law?

Maneesha, here I am not – just an empty space, a hollow bamboo. If you want to join with me, nothing else is needed. Just be utterly empty and silent. This is your master’s dhamma. And in fact, this is all the masters’ dhamma. Become a hollow bamboo so that you can be turned into a flute and songs of immense beauty can pass through you. They will not be your songs; they will be songs of existence.

-Osho

From Dogen, the Zen Master: A Search and a Fulfillment, Discourse #4

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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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Be a Rare Person – Osho

Daio wrote:

The sphere of perfect communion
Is clear everywhere.
The water is alive,
The willow eyes are green.
Why are people these days
In such a great hurry?
In each land,
The sphere of perfect communion.
Those who go right in
Are rare.

Daio is saying: everything is so beautiful, the stars and the trees and the birds, why can’t you simply sing and dance and join into the cosmos? Where are you hurrying to? Wherever you go you will be frustrated, because the thing that you are trying to find is hidden within you.

This very moment can become your illumination. Not a single step has to be taken.

In each land,
The sphere of perfect communion.
Those who go right in
Are rare.

Just go right in, be a rare person! Don’t search it outside. This is the whole teaching of all the buddhas.

Maneesha has asked one question:

Our Beloved Master,

I have met someone with enlightened eyes who does not just bring us water to drink, but showers us with it. And yet, and yet . . . are we so neurotic, so complex, so far removed from innocence, that we can only receive that for which we have suffered?

It is the whole wrong training of the religions, of the societies, of the cultures, which says that unless you deserve a thing, unless you are worthy of it, you cannot get it. That is the reason, Maneesha, that if I tell you that you are enlightened, you look here and there. You cannot trust — “My god, I am enlightened! And I have not done anything. I have not tortured myself; I have not prayed. I have not fasted; I don’t know the scriptures.”

But I say to you that for everything except enlightenment you will have to work. If you want money, you cannot sit with closed eyes. If you sit with closed eyes, you may even lose money — somebody may cut your pocket. For money you have to work hard. If you want political power, you have to work hard. You have to be cunning; you have to be dishonest; you have to be a hypocrite. You have to use all kinds of right or wrong means to achieve the end. Only enlightenment, in the whole phenomenon of existence, is without any need to deserve it.

It is already there. You can deny it as long as you want, you can find excuses as long as you want, but finally you will be tired of excuses and you will have to accept it — “Yes, I am enlightened.”

It is just a totally different phenomenon. It is neither money, nor power, nor prestige, nor reputation. You don’t have to learn it; you don’t have to earn it. It is in your very heart; it is your heartbeat. You have just to look into your own being.

-Osho

From The Language of Existence, Discourse #6

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

So Be It – Osho

Ikkyu wrote:

Whether I elevate this message
Or put it down,
Everything under the heavens
Is the imperial domain.
I salute and say,
“So be it . . . so be it.”

That is another version of total relaxation with existence, another version of let-go, another version of suchness, thisness, isness.

He is saying, “Whether I elevate this message or put it down, everything under the heavens is the imperial domain. I salute and say, ‘So be it . . . so be it.’ Whatever happens, my absolute determination, my absolute commitment is that whatever happens is good. So be it.”

It may seem sometimes that something is a misfortune – but still Ikkyu is right. Many times blessings come in disguise, and those who are ready to accept even misfortunes joyfully, they transform the misfortune into a joy. Just by accepting them, without any resistance, is the way of transforming them into a beautiful space.

So be it.

Whatever happens, don’t have any grudge, don’t have any complaint against existence. That is the purest message of Zen.

-Osho

From Rinzai: Master of the Irrational, Discourse #8

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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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Go Beyond Emptiness – Osho

Sekiso has a poem:

For six years sitting alone
Still as a snake
In a stalk of bamboo,
With no family but the ice
On the snow mountain . . .
Last night, seeing the empty sky
Fly into pieces,
He shook the morning star awake
And kept it in his eyes.

A tremendously beautiful poem. He is saying, for six years sitting alone – that means meditating; sitting, in Zen, is equivalent to meditation, just sitting and doing nothing. Six years sitting alone, still as a snake . . . When the snake is waiting to catch something to eat, he remains absolutely immobile as if he is dead. The slightest movement, then the bird he was going to catch will be gone, then the butterfly he was going to catch will not be there. He has to remain just dead, no movement.

Still as a snake in a stalk of bamboo, with no family but the ice on the snow mountain. Last night . . . those six years sitting matured. Last night the moment came of great benediction.

Last night, seeing the empty sky fly into pieces, he shook the morning star awake and kept it in his eyes. He is talking about the inner sky, the inner emptiness, that suddenly gave way. For six years he was holding. Last night, suddenly the emptiness also fell into pieces. He was thinking that just to be empty is enough for meditation. Just to be empty is only the beginning. A moment comes when emptiness falls into pieces. You go beyond emptiness.

Last night, seeing the empty sky fly into pieces, he shook the morning star awake . . . He is talking about his own inner being. That emptiness flying into pieces shook the star awake and kept it in his eyes. Now he is carrying that star in his eyes, that clarity, that light, that shining jewel which is not in the sky, which is hidden somewhere inside your emptiness, which is covered by your thoughts and emotions. Your mind is blocking the path, but somewhere inside you, it is shining bright. Just a little turning in, and you will be fulfilled.

-Osho

From Nansen: The Point of Departure, Discourse #2

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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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There is no Final Destination – Osho

Ikkyu wrote:

Myself of long ago,
In nature
Non-existent:
No final destination,
Nothing of any value.

He is giving you the very manifesto of Zen. Myself of long ago, in nature . . . I have disappeared in nature, I don’t know when, I have not kept a diary and I don’t remember that I was anything else at any time.

Myself of long ago, in nature non-existent: I don’t find myself, I find only nature. No final destination . . . I am going nowhere. There is no final destination, because final destination will mean death.

Life is a continuity always and always. There is no final destination it is going towards. Just the pilgrimage, just the journey in itself is life, not reaching to some point, no goal – just dancing and being in pilgrimage, moving joyously, without bothering about any destination. What will you do by getting to a destination? Nobody has asked this, because everybody is trying to have some destination in life. But the implications…

If you really reach the destination of life, then what? Then you will look very embarrassed. Nowhere to go . . . you have reached to the final destination – and in the journey you have lost everything. You had to lose everything. So standing naked at the final destination, you will look all around like an idiot: what was the point? You were hurrying so hard, and you were worrying so hard, and this is the outcome.

I have told you about one of Rabindranath’s stories. It is a song. The story says in song, “I have been searching for God for centuries. Sometimes he was around the moon, but by the time I reached there he had moved to some other star. I saw him at another star, but by the time I reached there he had moved again. This went on and on, but there was great joy in that he is there, and one day I am going to find him. How long can he hide? How long can he escape?

“And it happened that one day I reached a house where there was a board saying that this was the house of God. I had a great sense of relief that my destiny was fulfilled. I went up the steps and I was just going to knock on the door when I became aware that, ‘Just wait, have a second thought! What are you going to do if God comes and opens the door? What will you do next?’”

Your whole life has been a journey, a pilgrimage, finding, searching. You are trained as a runner since millions of years, and suddenly you meet God and you don’t have anything to say. What will you say?

Have you ever thought that if you meet God by chance, neither will you have anything to say, nor will he have anything to say? You unnecessarily burned yourself out, finished. Final destination means ultimate death.

Ikkyu is right when he says, “No final destination, nothing of value” – everything is just to enjoy and dance and sing. But don’t ask about value; don’t ask what is virtue and what is good. Rejoice in everything, and go on in different pilgrimages knowing perfectly well that life is not going to end anywhere, the journey will continue, the caravan will continue. There is no place where the road ends.

Maneesha has asked:

Our beloved master,

When there is nothing to perceive – no input from the body or the mind and so one has nothing by which to define oneself – is what is left witnessing? There does not even seem to be a witness, but just the awareness that there is no one there.

That’s exactly right. There is no witness, there is only witnessing. There is only consciousness, but no personality to it, no form. There is only awareness, like a flame arising from nowhere and disappearing into nowhere, and just in the middle you see the flame.

Have you watched a candle, where the flame goes? Gautam Buddha himself used as the word for the ultimate experience, blowing out the candle. Nirvana means blowing out the candle. Nothing is, just a pure awareness, not even confined into your individuality, but just a floating cloud, no firm shape – a tremendous isness, a great joy.

But it is not your joy; you are absent. Then arises in your absence the joy, the blissfulness. The moment you are not, then the witnessing is pure. And this witnessing brings the greatest benediction possible. This witnessing is the buddha.

-Osho

From Rinzai: Master of the Irrational, Discourse #7

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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Inscape – The Ultimate Annihilation – Osho

Apparently sex was used by some Zen masters – for example, Ikkyu – as a way to transform energy. However, in no translation to date does evidence of this appear. It seems disciples excluded from their records about their master any mention of sex, for fear that their master would be misunderstood. Would you like to comment?

It is a long story . . .

Zen has moved from one country to another country, from one climate to another climate. It was born in India.

Hinduism, as such, in its early stages, was very natural, very existential. It had no taboos about sex, its seers and saints had wives. Celibacy was not an imposition; it came on its own accord through the natural experience of sex. Hinduism in its early stages was a very natural, very existential approach – almost like Zen.

But then there was another tradition which is represented by Jainism. It is a very puzzling question, and historians are almost silent, because nobody wants to stir any controversy. It is left to me to create all kinds of controversies.

Jainism is not a part of Hinduism; it is far more ancient than Hinduism. […]

And Jainism has never indicated that it belongs to Hinduism. Its whole approach is different. […]

Jainism has nothing in common with Hinduism. Its language is different, its conception about the world is different, it has no God. It does not have any yoga system, it does not have any Tantra. It is absolutely against sex, it is repressive of sex. But this repressive tradition of Jainism influenced the whole of India.

Of course, their saints looked far more deeply holy than the Hindu saints who were married, who had children. And not only children, but they were allowed to have concubines. These saints were just householders and lived in the forests, they had all the possessions that anybody can have. In fact, they had more possessions than ordinary people, because thousands of disciples brought presents to them. Each seer had become almost a university in himself. Around him thrived hundreds of teachers, disciples, visitors. But compared to the Jaina saint, these Hindu saints looked very ordinary.

Because of this comparison, Hinduism also became contaminated with the idea of repression of sex. Otherwise, you can see beautiful statues of men and women in deep embrace, in different postures even in the temples in Khajuraho, in Konarak, in Puri. Such beautiful sculpture you cannot find anywhere else. These temples were Hindu. Of course, sex was accepted by the Hindus – not only accepted, but a system of transforming the sexual energy, Tantra, was developed by the Hindu saints.

Jainism has remained a very small current, but very influential. It is one of the very important things to understand: the more miserable your saint, the holier he seems. If the saint is happy, joyous, loves life, and enjoys everything that existence allows him, you cannot think of him as very holy. To be holy, one has to be miserable.

In short, pleasure in any direction is condemned. Jaina saints looked more saintly, more holy, and Hindus felt that they had to change – and by and by, they did change, but not consciously. They started respecting the repressed person. Tantra became taboo, and Hindus became completely disoriented from their own sources. It happened again when Christianity came, and Hindus became even more repressed.

Gautam Buddha is the original source of Zen. He was born into a Hindu family, but he lived a very different life than is possible for ordinary people. From his very childhood he was allowed everything that he wanted; he was kept surrounded by beautiful girls; he was married. His whole life up to the age of twenty-nine years was wrapped in pleasure, in dancing, in music, in women, in wine, because the astrologers had predicted that this boy either would become a great saint or would become a great conqueror of the world.

And of course, his father was concerned and worried – he did not want him to become a saint. He was his only son, and he wanted him to become a world conqueror. He asked the astrologers how to prevent him from becoming a saint. Those idiots advised that he should be surrounded with pleasure: “Don’t let him know that there is misery. Don’t let him know that there is sickness, old age, death. Don’t let him know at all about these things. Just let him be drowned in music, in dancing, surrounded by beautiful girls. Make three palaces in different places for different seasons: a cooler place when it is summer, and a warmer place when it is winter . . . ”

And the father followed all the instructions of all those so-called wise men; in fact, their advice made him a saint. Twenty-nine years of continuous luxury – he became fed up. And suddenly, when he saw one sick man, it was a shock, because for twenty-nine years he had been kept unaware of sickness, old age, or death. And when he saw these things… how long can you prevent? Even twenty-nine years must have been very difficult for the father to manage him not to see a flower dying, or a pale leaf falling from the tree. In the night, the garden had to be cleaned of all dead flowers, dead leaves. Gautam Buddha should not know that there was something like an ending.

But this created exactly the situation in which he became first, exhausted, bored . . . so many beautiful women. By the age of twenty-nine years, he became as old as a man cannot experience in three hundred years. In twenty-nine years, he saw everything of luxury, of sex, of licentiousness. And when he suddenly came to know old age, and saw the body of a dead man being carried, he was shocked. He would not have been shocked if from the very beginning he had known that people become old – it is natural. These twenty-nine years of protection proved dangerous. When he saw the dead man, he inquired of his charioteer, “What has happened to this man?”

The charioteer said, “I am not allowed . . . in fact, the whole city has been told that you are passing by this road, so no old man, no sick man, no dead man, should be allowed on this path. How he has entered . . . but I cannot be untruthful, he is dead.”

And the second question immediately was, “Is the same going to happen to me?” And the charioteer said, “I don’t want to say it, but the truth is, it happens to all. Nobody is an exception.”

And just then he saw a sannyasin in orange robes. He asked, “What kind of man is this, and what kind of uniform . . . ?”

The charioteer said to him, “This man is in search of the eternal. He has become aware that this life is momentary, made of the same stuff as dreams are made of. Hence, he has started a search to see whether there is something inside him which will survive even death, or if there is nothing. He is an inquirer.”

Gautam Buddha was going to inaugurate the annual festival of youth. He told the charioteer, “Take me back home. I am no longer interested in the festival. I have been cheated. For twenty-nine years I have not been allowed to know the truth.”

That very night he escaped from the house. And because he was bored and fed up, those who followed him after his enlightenment obviously thought that sex was dangerous because it keeps you attached to the world. Naturally those who followed Gautam Buddha became escapists. For Buddha it was right, it was not an escape; it was simply getting out of the prison. But for others, it was not getting out of the prison. They had not even lived in the prison, they did not know the prison, they had not explored the prison. It had not come to their consciousness that it was a bondage. They simply followed Gautam Buddha. For them, sex became repressive, pleasure became contaminated.

But fortunately, Bodhidharma took Gautam Buddha’s message to China. That was a different climate. Tao was the climate in China, and Tao is very life affirmative. So in China, a new development happened: the meeting of Bodhidharma and Tao, a totally new concept. Zen is not just Buddhism; in fact, the orthodox Buddhists don’t accept Zen even as Buddhism, and they are right. Zen is a crossbreed between Gautam Buddha’s insight and Lao Tzu’s realization, the meeting of Buddha’s approach, his meditation, and Tao’s naturalness.

In Tao, sex is not a taboo; Tao has its own Tantra. The energy of sex has not to be destroyed or repressed, it is not your enemy. It can be transformed, it can become a great help in the search of your ultimateness. So in Zen, the idea of celibacy was dropped. There was no insistence on it, it was your choice, because the question is meditation. If you can meditate and live your life in a natural way, it is acceptable to Tao.

And then another transformation happened: Zen reached from China to Japan, where Shinto, the native religion, was very natural. There it became absolutely affirmative; hence it is not even talked about. There is no need, it is not a question.

You are asking, “Apparently sex was used by some Zen masters – for example, Ikkyu – as a way to transform energy. However, in no translation to date does evidence of this appear.” That does not mean that sex was a taboo. It was so natural that there was no need to discuss it. You don’t discuss urination. That does not mean you have stopped urinating. You start discussing things only when you start going against nature. If you are natural, there is nothing to discuss.

Life is to live, not to discuss.

Live as deeply and intensely as possible.

Ikkyu is certainly known to have used Tantra as a way of transformation. The sexual energy is nothing but your very life energy, it is only the name. You can call it sex energy, but by it ‘sex’, it does not become different, it is life energy. And it is better to call it life energy, because that is a wider term, more inclusive, more comprehensive. When you are going deeper into your center, that experience can be explained in many ways. It can be explained the way Hindus have explained it: it is realization of the ultimate, brahmabodh. But Brahma is not a person. The word is dangerous; it gives an idea as if we are talking about a person.

Brahma is simply the whole energy of the existence.

Jainas will call it self-realization, atmabodh, but their self is not synonymous with the ego. It is synonymous with Brahma. You are no more – in your self-realization you are no more. Buddha and Mahavira were contemporaries, and Buddha insisted again and again, that if you are no more, then why do you call it self-realization? That gives a very distorted description. Call it no-self realization. But Mahavira has his own reasons not to call it no-self realization – people are afraid of no-self realization; if you are going to be nothing, then it is better to remain something. And Mahavira knew that it does not matter whether you call it self-realization or not, you are going to disappear. But keep a positive word which is more attractive.

I can see Mahavira’s compassion in it, but I also can see Buddha’s truthfulness. He says, “If it is really no-self realization, then call it what it is. Don’t deceive people.”

Tantra will call it samadhi.

The names are different, but it is exactly life, pure life without any contamination. Once you reach to your center you can think in different categories. You can use the yoga method, then you can say this is the very center of your being: sambodhi. You can use the Tantra method, then you can say this is the center of your sex energy. And sex energy in Tantra is equivalent to life energy. These words have unnecessarily kept people discussing and discussing.

The reality is one. It is better to experience it.

Zen masters don’t talk about it for the simple reason Zen is a very natural phenomenon. It is not anti-life; it is not escapist. But most of the Zen masters have left their household life. Tired, seeing no point in the marketplace, they moved to the mountains. It was not against the marketplace, it was simply that the mountains were more silent, more peaceful. They allowed you to be yourself without any interference.

Sex is not mentioned in the records, for the simple reason that there is no reason to record it, it is accepted. If one has lived it, and there comes a time when you have outgrown it, then there is no point to go on and on, tired and disgusted. While it is beautiful, enjoy, and when it becomes a tiring, disgusting phenomenon, then just leave it for others. But there is no reason to condemn it.

A natural person simply passes beyond stages without condemnation. He has lived life, he has known life, now he wants to know something more. He wants to know something of the eternal. He has reproduced children, now he wants to know who he is in his innermost core. He has lived the world of the outside, he has been a Zorba. Now a moment comes of turning in. The outside reality has been explored without any inhibition, then you will naturally one day turn inwards.

It is the inhibition, the repressive mentality, that goes on forcing you to think of sex, because you have never lived it. Your Christianity, your Jainism, did not allow it, or allowed it and then created guilt in you that you were doing something which should not be done. Then you are living halfheartedly.

And when a thing is lived halfheartedly you never transcend, you never go beyond it. Dance to the moment when you stop automatically.

Live everything in life so you can transcend joyfully without any guilt. That is difficult for people who have been programmed with taboos: sex should not even be mentioned; death should not be mentioned either.

Sex and death are the two points: one is the beginning, the other is the end. People are kept unaware of both. About sex, it is dirty; about death, it is dangerous and gloomy . . . don’t talk about it. It is always somebody else who dies, don’t be worried. But in reality, you are born out of sex, and you are going to die. That which is born out of sex is going to disappear in death. Sex and death are the two points of the same energy. That which appears in sex, disappears in death. And both have to be understood, because both are the most important points in your life, and both have to be accepted and lived.

But religions like Christianity and Jainism are very repressive. Their very repression makes people guilty, sinners. They cannot live their life with totality, intensity, and they cannot meditate, because meditation’s first condition is to be total, to be total in everything. Then everything becomes meditation. Even making love, if you are total, then it becomes a meditation.

My own understanding about meditation is that in the beginning it must have happened to someone while making love, because that seems to be the only thing in which you can come to such a totality that time stops, mind stops, and everything becomes absolutely silent.

But that silence can be created by meditation also. The secret is known through sex, that if there is no time and no mind, you have entered into the ultimate. Through sex you enter for a single moment, and you fall back into the temporary. Through meditation you can remain in the ultimate, twenty-four hours around the clock, in an orgasmic joy. Your every moment becomes a dance. Knowing that you are not, there is nothing to fear.

Knowing that you are the whole, there is nothing to lose.

Sex is not talked about by Zen masters, simply because it is taken for granted.

One of our sannyasins has been working with John Stevens, author of One Robe, One Bowl.

He claims to have found ancient manuscripts never before published, in which Zen masters speak of sex as a tool for transformation. He has compiled a book of this material, which he is calling Lust for Zen. He anticipates that he is going to “upset Buddhists everywhere” by publishing this material.

Do it quickly, because without upsetting, it is very difficult to bring people to come to a settling. First upset, only then can they settle down in a zazen.

But there is nothing upsetting to the real Zen masters; only Buddhists may be upset. The Buddhists of India will be upset, because they have borrowed the sex-repressive idea from Jainism, from Hinduism, and from Buddha’s own experience.

But you cannot afford Buddha’s experience, because he was first a Zorba. Even Zorba was not such a Zorba as Buddha. His father found as many beautiful girls as possible from his whole kingdom . . .  and he became tired.

One night after much drinking and dancing, everybody had fallen asleep. He looked around – those beautiful faces… Foam was falling from their mouths, their makeup was upset, their hairdo was not in the right place . . . and it was disgusting. But that kind of experience is not available to everybody.

It should be available to everybody, then at the age of thirty everybody is going to escape from the world. But this escape will not be out of fear.

This escape needs a new name. It is inscape. One has lived outside, now one wants to live inside. One is bored of repetition, but because of the guilty, life-negative religions predominating over humanity, nobody ever comes to meditation through his love life. Nobody comes to an orgasmic experience where time stops, where mind stops, where suddenly a new sky opens its doors.

Tantra has used the method in India. And in China, Tao has used its own different technique of Tantra to bring people through sexual experience to a meditative state. But it is not a necessity that you should come to a meditative state through sexual experience. You can come by the direct route, by the immediate . . . this very moment, through meditation.

Sex is a long way. Nothing is wrong if somebody chooses the long way; if he enjoys the journey, there is no harm. But if somebody wants a shortcut, then meditation is available as a shortcut. It is really reaching to the same experience, but by a shortcut.

And as far as my sannyasins are concerned, there is no question of renouncing anything unless something renounces you. Many things will renounce you. By and by, you will start seeing – “Why go on playing these games . . . ?” Sooner or later, you will be sitting silently, doing nothing, rejoicing in the ultimate annihilation, disappearing into the ocean, losing all your boundaries.

[…]

The sutra:

Beloved Osho,

A monk asked Daiten, a disciple of Sekito, “How is it when one meets the person-in-there?”

Daiten replied, “The person is not in there anymore.”

When you go in, you don’t meet any person, you simply meet the whole; you simply meet the impersonal existence. You are only on the surface; once you go deeper you disappear. The deeper you go, the less you are. And when you are not, then only have you touched the real depth.

You don’t meet any person, you simply meet the impersonal existence.

Daiten was right when he said, “The person is not in there anymore if you go in.” It is only when you don’t go in . . . it is a conception, an idea. If you remain in the mind, you remain a person. The moment you go beyond the mind, the person starts melting. There comes a point you are no more, everything is – you have become one with the whole.

The monk asked, “What is ‘in there’? If there is no person, then who is there?”

Mind cannot conceive of nothingness; it can only conceive of something limited. If the person is not there, then who is there? God is there?

Buddha is reported to have said, “If you meet me in you, immediately kill, immediately cut my head! Because you have loved me, when you meditate, the image of your master may come to you. It is just an image, don’t let that image prevent you from meeting the whole. Cut the head.”

The monk asked, “What is ‘in there’?”

Daiten said, “Don’t ask that question. That is the only question that cannot be answered. You better go in and see who is there.”

Daiten is a very clear master. Without much philosophy he simply says, “Don’t ask that question. Simply go in and see.”

The monk then asked, “In the ocean of misery, the waves are deep. With what can we make a boat?”

Daiten replied, “Make a boat with wood.”

The monk said, “If we do, can we go across the ocean?”

Daiten replied, “The blind are still blind, the dumb are still dumb.”

He is showing his frustration. This monk cannot understand. You don’t have to go to the other shore of the ocean, you have to melt in the ocean. You don’t need a boat for melting. The other shore will be just like this shore. You can change places, but that is not going to change your inner space.

Hence, he said, “Whatever the masters say, people still remain blind and still are dumb.” They don’t change. They go on listening. If it is a philosophy, they can understand it, but if it is an existential experiment, they simply remain blind, deaf and dumb.

Going in is not a philosophical question. Who is there inside you? What is the point of asking when the inside is yours? Go in and see who is there. You will not find any person. You will find a pure nothingness, an existential grace, a beauty, a song without sounds, a great drunkenness, a tremendous ecstasy. You will not find any person, just experiences, but those experiences are going to transform you. Those experiences are going to change your individuality, because you will now know there is absolute silence inside, no individuality.

Then, if somebody insults you, you will not feel insulted, because you don’t exist. He is throwing stones at nothing. Then even in your ordinary life you will function like a buddha – aware, alert, compassionate.

On another occasion a monk from Korea came to see Daiten. When the monk unrolled the sitting mat to make a bow, Daiten said, “Before you leave your country, get the single phrase!”

The monk had no answer. He could not understand what Daiten was saying to him. He is saying, “Before you leave your country, get the single phrase!” By “country” he does not mean Korea. By country he is meaning, before you go from your personality, the boundary that you have lived in, get one phrase. What is that phrase?

Rather than asking, the monk had no answer. He could not understand Daiten. That single phrase is zazen. Before you leave your personality and your individuality and your mind, remember to sit silently without asking any question, and without creating any hallucination, and without creating any dream.

Just get one thing: sitting silently.

In Japanese it is one word: zazen.

Daiten then came forward and said, “If you ask about the single phrase here,

I will answer with two phrases.”

He is saying that if you don’t go in by yourself, and somebody else has to show you the way, the oneness of inside becomes two, a duality of the mind. Anything said is dual; only the unsaid is non-dual.

You say day and it includes night; you say life and it includes death. You say man and it includes woman.

You say this – and it includes that.

You cannot say anything without implying its opposite. But inside, you can experience oneness without any duality – a pure silence not against sound, a beauty not against ugliness, a truth not against lies.

The function of the master is not to tell you what is in, but to lead you inwards, force you inwards. All that is said is in the service of that which cannot be said.

Basho wrote:

The wild heron
Sleeping –
Undisturbed nobility.

Have you seen a wild heron sleeping? Basho says, “undisturbed nobility.” That’s what you are when silence happens to you – an undisturbed nobility. Suddenly you become an emperor. The insight gives you the whole universe. It takes away all that is false, and it gives you all that is truth, all that is beauty, all that is grace, all that is sheer joy.

A man like Basho – a man of deep meditation – will start seeing it everywhere. Even in a heron sleeping, he will see an undisturbed nobility. In a wild bird on the wing, he will see immense freedom.

In the sky, he will see his own nothingness.

He will start having a new sight about everything – even a wildflower will become more beautiful.

Jesus says, “Look at the wild lilies in the field. They are more beautiful than even Solomon the emperor was in all his splendor.”

Solomon was an ancient Jewish king of great beauty, and of great understanding. In the whole of the Holy Bible, only his song, Solomon’s Song, has some truth; otherwise, everything is ordinary. But Jesus says, “These wild lilies are more beautiful even than the splendor of the great King Solomon.”

To the man of meditation, everything becomes totally new and fresh, young, alive. He radiates love and compassion and joy.

-Osho

From The Zen Manifesto: Freedom from Oneself, Discourse #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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Ocean is Always Waiting – Osho

The other night I heard you say there is no reincarnation, no soul, no spirit after death, only pure consciousness, pure silence.

Is it then so, that part of us, of our own consciousness, is aware of that endless silence, of being part of the whole?

All your questions arise out of your mind, and I am trying to take you beyond the mind. Beyond the mind there is no question, there is nobody to ask. But if you start thinking about meditation, that is not meditation. If you start thinking, “What happens when awareness witnesses the wholeness of existence?” – if you start thinking, you are moving inside the mind in a circle, in a vicious circle, you may find some answer, but that answer is not the truth.

You have to go beyond thinking, beyond questioning.

Just be silent and you will know.

You are not, only the universe is.

You are just a ripple in the river, arisen in a certain moment and dissolved back again, but not for a single moment separate from the river. This whole existence is nothing but a vast ocean in which all kinds of ripples, tidal waves, arise and disappear, and the ocean remains.

That which remains is your authentic reality. That which comes and goes is just a dream, or just a phenomenal, illusory reality. For a moment the tidal wave can think, “I am separate from the ocean.” But you know, however the wave may be tidal, it is not separate from the ocean. Even when it is thinking it is separate – and it looks separate – deep down it is part of the ocean.

I am taking you deep down into the ocean. In that ocean nobody is separate. Suddenly a tremendous joy arises that you are eternal, that you are oceanic, that you have always been and you will always be . . . but not those small personalities that you have taken again and again. This time you stop taking personalities and simply become the whole.

The whole feels more cozy than nothingness, but they are simply two ways of saying the same thing. The whole appears cozy, it seems you are becoming more than you were before. And nothing seems dangerous – you are becoming even less than you were before. You were at least something, now you are becoming nothing. But becoming whole, you have to become nothing. Becoming part of this vast existence, you have to relax the separateness, the individuality.

The questioner goes on asking:

Does the dewdrop still feel or experience some aliveness inside, when first it melts into the ocean?

The dewdrop disappearing into the ocean feels for the first time a vast life. Only the boundaries that were making it a small dewdrop have disappeared. The dewdrop is still there, but it is no longer a dewdrop, it has become the ocean.

I have told you about Kabir, one of the most important mystics of the East . . . When he became enlightened, he wrote down a small statement: “The dewdrop has disappeared into the ocean – Bund samani samund mein.” But before dying, he called his son Kamal, and told him, “Please correct it. It was my first experience, now I know better. The dewdrop has not entered into the ocean; on the contrary, the ocean has entered into the dewdrop. So write it down that the ocean has entered into the dewdrop.”

Both mean the same, but one is the experience of the beginner. The dewdrop disappearing into the ocean feels like you are going into a vast nothingness. But once you have reached into that vastness, when you are no more, suddenly that vastness is you. There will be no self, no sense of I, but a sense of totality, of wholeness.

It is difficult to bring it into language. That difficulty is shown in Kabir’s changing the statement. In fact, no statement is right. Whether you say the dewdrop has entered into the ocean, or you say the ocean has entered into the dewdrop, you are still talking of two things: the dewdrop and the ocean.

If I had been present there, I would have said, “It is better to cancel both. Whatever has happened has happened, nothing can be said about it. One thing is certain, there is no more separation. So what has entered into what does not matter. There have been two, now there are not two.”

The sutra:

Beloved Osho,

Gyozan said to Sekishitsu, “Tell me what to believe in and what to rely on?”

Sekishitsu gestured across the sky above, three times with his hand, and said, “There is no such thing in which you can believe, on which you can rely. There is no such thing.”

What does he mean by gesturing three times to the sky?

Existence is just a vast sky with no end and no beginning, no boundary. There is nothing to believe and nothing to rely on. One has just to disappear. All belief is man manufactured, and all reliance, relying on a God or relying on a Christ, is out of your own fear. But there is nothing to rely on, and there is no security.

Don’t cling with anything. Everything that you cling to is your own imagination. Your gods are your imagination, and your philosophies are your imagination. Existence has no gods, and existence has no philosophies – just a pure silence, but a silence which is musical, a silence which is a dance; a silence which blossoms into many flowers, and into many fragrances; a silence which manifests into immense varieties; a silence which is multidimensional. Just relax into it. Don’t try to believe or trust, because all belief and trust is clinging.

Sekishitsu gestured across the sky above, three times with his hand, and said, “There is no such thing . . . You just please drop the very idea of relying on anything, or believing in anything. Just relax. This whole existence is yours. Why do you want to cling to a special part? It is all the same – the same sky, the same silence, the same purity, same innocence.”

Gyozan asked, “What do you say about reading sutras?”

Man wants something. His mind is always finding some way to avoid the nothingness or the wholeness of existence.

Gyozan immediately asked, “If there is nothing to believe and nothing to rely upon, what do you say about reading sutras?”

Sekishitsu replied, “All sutras are out of the question. Doing things that are given by others is dualism of mind and matter. And if you are in the dualism of subject and object, various views arise. But this is blind wisdom, so it is not yet the Tao

“If others don’t give you anything, there is not a single thing . . . ”

Have you ever thought about it? – that all that you know has been given to you by others. If you put that aside to sort out what is yours, you will find a pure emptiness is yours, everything else has been given to you by others. Then who are you? – a pure emptiness hidden behind all those words and beliefs and religions which have been given to you.

“If others don’t give you anything, there is not a single thing. That’s why Bodhidharma said, ‘Originally, there is not a single thing.’”

Bodhidharma’s statement is of tremendous value. There is not a single thing separate from the whole. All separation, all dualism, is the game of the mind. As the mind becomes silent, all that game disappears, all those players are no longer there.

What happens when you wake up in the morning to your dreams? In the dreams have you ever doubted that what you are seeing is not true? Nobody in a dream can doubt. Whatever appears in the dream, appears to be the right thing at the moment. Only in the morning when you wake up, suddenly do you realize that all the night you have been dreaming of things which were not true, which were just mind creations, flowers in the sky – Bodhidharma’s statement, “Originally, there is not a single thing.”

“You see, when a baby comes out of the womb, does he read sutras or not? At that time, the baby does not know whether such a thing as buddha nature exists of not. As he grows up and learns various views, he appears to the world and says, ‘I do well and I understand.’ But he doesn’t know it is rubbish and delusion.

“Of the sixteen ways of phases of doing, a baby’s way is the best. The time of a baby’s gurgle is compared to a seeker when he leaves the mind of dividing and choosing. That’s why a baby is praised. But if you take this comparison and say, ‘The baby is the way,’ people of the present days will understand it wrongly.”

And that is true even today.

When I am saying to you, “Be nothing,” I am saying in other words, “Be just a newborn baby, a pure consciousness, undivided into knowing and not knowing. The baby’s consciousness is pure. It knows nothing, it does not even know that it is.”

You must have heard small babies talk about themselves as separate persons. They may say, “The baby is hungry. The baby is thirsty.” The “I” takes a little time to grow. It takes at least three to four years for society to create an ego so the baby starts saying “I” – instead of saying, “The baby” is hungry, “I” am hungry. And the moment the baby says, “I am hungry,” he is no longer a baby. He has entered into the world, he has graduated, in a way.

But according to Zen, once again you have to become just like the baby. This second childhood is the greatest revolution possible.

Jesus is right when he says, “Unless you are born again, you will not understand the truth.” He had been traveling for seventeen years in the East, and he had gathered much. And that was really the problem why Jews could not accept him. He was talking a language that was not theirs. He was making interpretations of the old Jewish tradition in a way that had never been heard and that he had brought from the East.

And at that time the whole of the East was full of the vibrations of Gautam Buddha. Just five hundred years had passed since Gautam Buddha was alive, yet his vibrations were in the atmosphere. And there are possibilities that Jesus did not only visit India and Tibet. There is a place in Japan which also proclaims that he visited there. In the Bible these seventeen years are completely missing. They don’t listen to any other argument, because that would be disturbing to whatever they have managed up to now as their Holy Bible.

Jesus was much influenced by Buddha’s teachings. This teaching, “Unless you are born again,” has the flavor of Gautam Buddha who was continuously teaching that you have to drop everything that has been told to you, you have to forget everything that has been programmed in you. Gautam Buddha brings to the world the first deprogramming philosophy. And when you are deprogrammed completely, who are you? – just a pure nothingness, just a silence. All words were borrowed, all sutras were given to you, all religions were forced on your mind. You are not a Christian, and you are not a Hindu, and you are not a Mohammedan. You were born just as pure consciousness.

You have to attain that pure consciousness again. This is rebirth. And this rebirth brings the buddha, the pure consciousness, the consciousness which knows no boundaries; hence, it cannot call itself “I.” A consciousness which has become one with the whole has nothing to say.

Buddha, when he became enlightened, for seven days remained silent, wondering whether to say it or not. “Because in every possible way,” he thought, “it will be misunderstood. It is better to be silent.” But a compassionate heart could not be at ease in silence, seeing that “Everybody needs this exploration, this excursion into himself. I know the way, if I remain silent it will be criminal. But if I say anything, then too, I will not be absolutely right in saying it, because that which is beyond the word cannot be brought into the word.”

So after seven days, compassion took over, and finally he tried. For forty-two years he went on saying to people, and always making it clear – “What I am saying, don’t take it literally. I want you to experience it. Only then will you understand the meaning of it – not by hearing me, but by experiencing it. Only by tasting it, will you know the sweetness of it.”

Boncho wrote:

River.
One long line
Through snowy fields.

Life is just a river, a long river – a long line through snowy fields. And then what happens? Each river, small or big, dissolves into the ocean, finds its way without any guide, without any sutras, without any masters. It may go astray, zigzag, but finally it reaches to the ocean. And that reaching to the ocean is becoming the ocean. That is the rebirth. That’s what we mean by meditation. That’s what we mean by the Zen Manifesto.

Every river is destined to disappear one day into the ocean. Go dancingly, go joyfully. There is no need to be worried, there is no need to be hurried. The ocean is waiting – you can take your time, but take your time with joy, not with tensions and anxieties. Rejoice and dance and sing and love, and finally you are going to disappear into the ocean. The ocean is always waiting for you.

-Osho

From The Zen Manifesto: Freedom from Oneself, Discourse #7

Copyright © OSHO International Foundation

Read another post from the same discourse Hara, the Third Eye and Zen.

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Zen is a Brave Step – Osho

The first question:

From what I heard you say last night about reincarnation, I understand that even individuality is superficial.

Reincarnation was a consolation for me, that “my essence” or “soul” would continue. But now I understand that nothing of me will continue.

In witnessing, do we all “plug in” to the same witnessing energy? Don’t I even have my own witness?

The ultimate truth hurts very much.

Finally, everything is gone, including me and you. What remains is a pure consciousness.

It is not that you are plugged into it, you are no more.

The dispersion is so intimate and so ultimate that first your personality has to disappear, then your individuality has to disappear, then what remains is pure existence. It makes one feel a little worried and concerned, because you don’t know the experience of not being.

Just think for a moment . . . Before this life you were not. Was there any trouble? Any anxiety?

After this life you will not be again. What is the fear? There will be silence and peace, in the same space where anxiety, tensions and anguishes flourished. They all will have melted just the way a dewdrop disappears into the ocean.

Hence, Zen does not teach you self-realization. Self-realization is a much lower goal. Zen teaches you the ultimate: no-self realization, or realizing that disappearing into the whole is the final peace.

Your very being is an anxiety. At whatever level you are, some anxiety will remain. You are anxiety, and if you want anxiety to disappear, you have to be ready to disappear yourself.

The second question:

In my witnessing I have experience nothing – by that, I mean that there was nothing discernable other than the simple state of conscious waiting. I have witnessed events of the mind, body and emotions, and I have observed out-of-body experiences, but I don’t have the clarity to understand the nature of these things.

What is the nature of no-mind apart from mind? Is it a receptive, passive mind as opposed to an active mind? Or is it truly non-mind? And how does consciousness receive and recognize information if it has no mind-brain to perceive it?

You have asked too many questions in one question.

The first thing to remember is that when I say witness, in the beginning you witness things of the body, of the mind, of the heart, emotions, thoughts . . . layer upon layer you go on witnessing. And finally, you find just a pure mirror, the witness itself. I call it a pure mirror because it is witnessing nothing. This nothingness is your very nature.

Out of this nothingness arises everything, and into this nothingness dissolves everything. And if you are ready to be nothing – even while you are alive – your life will have a flavor of peace, silence, and grace.

All your educational systems and all your cultural beliefs, force you to be ambitious, to be somebody. But to be somebody means creating anxieties in a silent pool, ripples and waves. The greater the ambition, the more tidal is the wave of anxiety. You can become almost insane desiring. Trying to be somebody, you are trying the impossible, because basically you are nobody.

Zen has an absolutely unique perception into the nothingness of everyone. It does not teach you any ambition, it does not teach you to be someone else. It simply wants you to know that in the deepest part of your being you are still nothing, you are still carrying the original purity which is not even contaminated by an idea of “I.”

So while you are witnessing, you say, “I have experienced nothing.” If you have experienced nothing, you should not be there. Experiencing nothing means you are not, nothing is – simply waves in the water, coming and going.

It is not that you witness nothing. You are creating another small “I,” but it contains the whole world of ambitions. Experiencing nothing simply means you are not. And there comes a tremendous joy, because the whole energy that was involved in anxieties and desires and tensions, is released in a dance, in a blissfulness, in a silence, in a tremendous insight, but it does not belong to any “I” – a  pure white cloud without any roots, floating in freedom, without any reason and without any direction. The whole existence has become its home. It no longer separates itself. This inseparation is the ultimate blossoming of buddhahood. To know that you are not is the greatest knowing.

You ask in your question if there is no one who perceives all this. That no one is not yet no one if it perceives anything. When there is nothing left, there is no perceiver, everything is dissolved into existence.

Zen is the only existential religion in the world. Every religion thrives on your desire to be separate, to be individual, to be special, to be self-realized, to be a saint. Those are all cowardly desires.

Zen is a brave step.

It cannot be transcended by anything more courageous.

A quantum leap into nothing and silence . . .

If you start asking who is silent, you are not silent. If you start asking who is perceiving all this, who is witnessing, you have not yet come to the nothingness I am indicating to you.

And it is such a small thing to understand what you have gained by being – troubles. Zen shows you the way of non-being, the way out of all troubles, the way of silence.

Meditation comes to its flowering when there is nobody. This flower of nobodiness, of nothingness, is the ultimate expression of existential heights. Otherwise, you remain a small someone, somebody, confined. Why not be the whole? When it is possible to drop into the ocean, why remain a dewdrop and be afraid of many kinds of death, of the sun which will evaporate you . . . ?

Why not take a small jump into the ocean and disappear? Why not be the ocean itself? It is another way of saying it. When I say, “Be nothing,” I am simply saying, “Why not be everything?”

Disappear into the existence. You will blossom into flowers, you will fly with the birds; you will become clouds, you will be oceans, you will be rivers, but you will not be somebody special with an “I.” The “I” is the trouble, the only trouble, and then it creates many troubles around it.

The whole experience of Zen is the experience of getting into a state of no-I, no-self, and then there is no question – nobody is to ask, and nobody is to answer.

The third question:

It has been said that duality is the nature of mind. But by saying “mind” does that mean only the analytical processes which occur mainly in the left brain? Does that mean that activity such as music, beauty, wholeness and synthesis also arise from an inevitable intrinsic dualism of the mind itself?

Everything that arises out of the mind is bound to be dual. It may be arising from the right side of the mind or the left side of the mind, it does not matter.

There is a music which does not rise from the mind. That music is absolutely soundless, and is heard only by those who have come to be nothing. There is a beauty known, there is a dance experienced only by those who have gone beyond the duality of the mind. Meditation can be defined as going beyond the duality of the mind.

Whatever comes out of the mind is going to be ordinary; it may be music, it may be mathematics. One arises from the right side; one arises from the left side – that does not matter. Your music and your mathematics, your philosophy and your poetry, all are very superficial.

But there is something in you which is never heard, never can be said, never can be conveyed, but can only be lived. This nothingness I am talking about is a living experience of being no one. Out of that nothingness, a life arises full of music, but the music is soundless; full of beauty, but the beauty is formless; full of joy, but the joy is indefinable; full of dance, but there is no movement.

A meditator knows something that mind is not capable of knowing about. The mind only knows the superficial, and the superficial is always dual; it is divided for and against.

Nothingness is non-dual, it is not divided. It is just pure silence, but a very alive silence. And if out of that silence anything happens, that has a beauty and a truth which anything created by the mind cannot be compared with.

A man of silence – he may not even do anything, but just his silence is a blessing to the whole existence. His silence is a music only heard by those who have gone deeper and beyond the mind.

The sutra:

Beloved Osho,

Sekishitsu was a disciple of Choshi. On a visit to Sekito, the monk Sekishitsu, became enlightened. After his enlightenment, Sekishitsu went back to his master, Choshi. Chosi had also been a disciple of Sekito.

Choshi said, “Did you reach Sekito?”

Sekishitsu replied, “Yes, I did, but was not introduced.”

Choshi said, “Who did you receive precepts from?”

Sekishitsu replied, “Not from him.”

Do you see the mysterious way Sekishitsu is replying? When asked, “Did you reach Sekito?” he said, “Yes, I did, but was not introduced, because neither has he a form nor have I a form. Neither has he a name nor have I a name. There is no possibility of introduction.”

Choshi said, “Who did you receive precepts from?” – then from whom have you received the teachings?

Sekishitsu replied, “Not from him – I have received, but I have received from a nothingness. To me, my master was not a man of words. We met beyond the words. We looked into each other’s eyes and something transpired. But he has not said a single word; that is why I cannot say that I have received any teachings from him. Of course, being with him I have become enlightened.”

Sekishitsu became enlightened just by seeing Sekito. Nothing was verbally said to him; neither did he become a disciple, nor did he become initiated. Just watching Sekito… just seeing that pillar of silence, that nothingness – and he simply disappeared as a being, himself; he became a nothing. And without saying a word, he left Sekito and went back to his master, Choshi.

Choshi became enlightened also in the company of Sekito. That is why he is interested in asking what has happened: “Did you reach Sekito? – because you look as if you have not only reached him, but you have found him. You have penetrated his being; you are carrying his fragrance. What is the matter? Did you reach Sekito?”

Sekishitsu replied, “Yes, I did, but was not introduced. Nothing was said by him, and nothing was said by me.”

Choshi said, “Then from whom did you receive the precepts? You seem to have realized the purity of consciousness. You cannot deceive me; I can see you are no more. How did it happen? Who told you the precepts – the techniques, the methods, the disciplines?”

Sekishitsu replied, again in a roundabout way, “Not from him.”

Choshi then said, “If you were like that there, what will you be here? If you have not received the teachings, the disciplines, the precepts from a great master, Sekito, what kind of person are you going to be here? If you were like that there, what will you be here?”

Sekishitsu said, “Not much difference. I will be the same. Neither time makes any difference, nor space makes any difference. I was no one there, I will be no one here.”

Sekishitsu said, “Not much difference.”

Choshi could not understand this roundabout way of talking; he was a simple man of Zen. He said, “That is too much if you are going to be the same here too. Here you have to follow the precepts; here you have to meditate. Here you have to enter into the world of Zen.”

But Choshi was not a great master of Zen, he was a man of Zen. He has understood nothingness, but he was not capable of conveying it. He said, “That is too much if you are not going to be any different here.”

Sekishitsu said, “My tongue has no color yet.” He is saying, “Don’t be worried. I am as pure as a child. I have not been programmed by anyone. I am a tabula rasa, a clean slate. My tongue has no color yet.”

Choshi replied, “You noisy novice” – because according to Choshi, this young man was just a novice. He could not penetrate and see in this novice the transformation that had happened in the companionship of Sekito.

He was an ordinary man of Zen who had followed precepts, principles, step by step. He could not understand this quantum leap – a pure jump. That was too much. He thought, “This man is too noisy. I am asking simple questions; he goes on in a roundabout way. Go away!” And Sekishitsu immediately went away.

This anecdote is very strange. Its strangeness is that it is not necessary that a man of Zen will be able to understand another man of Zen. Of course, a master will be able to understand all kinds of Zen people, but a master is multidimensional, and a man of Zen is only one-dimensional. He has followed a certain path, and he thinks only by following that path does one reach to the nothingness he has reached.

If one has to reach nothingness, any path will do. There are as many paths as there are people to travel. But to understand that, a great master is needed.

There have been enlightened people, but still they could not understand other enlightened people for the simple reason that they have followed a certain path and the other fellow has not followed that particular path. They have become too conditioned by the path. They cannot see that when you are going into nothingness, every path is the right path.

When you are going somewhere, every path is not the right path, but when you are going nowhere, every path is the right path. But to understand that every path finally leads into nothingness, needs a multidimensional consciousness.

There are masters, and there are mystics, and this is the difference: the mystic can understand only one-dimensionally; the master has a wider view, a bird’s-eye view. He can look from above and see that all paths are leading to nowhere.

Choshi could not understand Sekishitsu. Sekishitsu left him immediately; this was not the right place for him. He had already gone beyond the paths and the precepts and the scriptures.

Kyorai wrote:

Immobile haze.
Moon, Spring, sleep.

He is saying this is what life is: “Immobile haze. Moon, spring, sleep” – simple, no complication.

A sannyasin lives a life of such simplicity: the moon, the spring, the sleep – and he is fulfilled. A little immobile haze, and then arises the moon, then comes the spring – there are flowers – and then the sleep.

If you can conceive life in such simple terms – a little dance, a little love, a little playfulness, a little laughter, a little music, and then comes the eternal sleep, life becomes just a small drama. Soon the drama will be over. The acceptance that the drama will be over, that we are just players in a game which is not going to last forever – we will have to vacate the place for other players – then life becomes very simple, without any complexity and without any competition. One lives silently, peacefully, and prepares himself for the eternal peace, the eternal silence, the eternal sleep.

Maneesha’s question:

Beloved Osho,

Fritjof Capra contends that, “Modern physics goes far beyond technology. The way – or Tao – of physics can be a path with a heart, a way to spiritual realization.”

Do you agree?

Maneesha, the question is not of agreeing or not agreeing, because all agreements and disagreements are of the mind. I know that Capra is simply guessing. He is a man who knows modern physics and a little bit of the philosophy of Tao. And it is a very small thing to create a physics of Tao, or a Tao of physics, because the word tao simply means the way, and modern physics certainly has gone beyond technology. It has moved beyond the boundaries of mind, and is in a tremendous chaos. As far as mind was concerned, things were clear. But now, modern physics has come to a point where mind cannot make any sense. Capra himself, being a physicist, started learning about Tao in the effort to understand the chaos that modern physics has entered into, and that perhaps Tao may help.

But he is not a man of Tao, he is still an intellectual trying to make some definitions, trying to make something out of the chaos. He is still thinking of spiritual realization, and there is no spiritual realization because there is no spirit as such.

There is a dispersion into nothingness. You cannot call it realization. It can be called derealization, but it cannot be called realization. Nothing is realized. Even that which was there is no more – only silence prevails.

I know the chaos of existence is ultimate. Every effort to bring it into a system is bound to fail. Philosophies have failed, science has failed. More efforts will be made, but I can predict with absolute authority that no system is going to explain this vast existence. It is bound to remain a mystery.

Religions have tried in their own way, but failed. Philosophies have failed. Science came with great systematic logic, and in the beginning of this century science was absolutely certain that it was going to succeed and explain away the whole mystery of existence, bring it down to rationalization. But on the contrary, the opposite has happened.

As science has approached deeper into reality, all its old concepts have become invalid. Now Aristotelian logic is no longer logic, and Euclidean geometry is no longer geometry. Now, science is at a point where everything again has become mysterious – no explanation, and no reason. But the effort continues.

My approach is totally different. I want you to know that chaos is the very nature of existence, you cannot make it a cosmos. You cannot make it a system, either by Tao or by Zen. You cannot make it an explained system where everything is knowable.

I have always divided existence into three segments: the known, the unknown, and the unknowable.

That which is unknown will become known tomorrow.

That which is known today was unknown yesterday. But the known and the unknown are a very superficial part. Beyond both is the unknowable. That unknowable is a chaos; it is irrational, illogical. There is no way to bring it into explanations, no way to make a science of it, or a philosophy of it. This chaos I have called nothingness. You can enter into it, you can be one with it, you can rejoice in it, but don’t try to conceptualize it.

So it is not a question, Maneesha, of my agreement or disagreement with Fritjof Capra. I know existence is a chaos, and will remain always a chaos. All efforts of man are bound to fail in systematizing it. It is not a system; it is not mechanics. Hence, I always have loved Gautam Buddha’s statement. Asked, “What is truth?” he replied in a very strange way. He said, “Whatever works.” He did not define truth, he simply said, “Whatever works is true.”

And more than that, even today we don’t know. We don’t know what electricity is, we only know how it works; we don’t know what it is. There is no way to know it, and there is no need.

Let existence function.

Use it, love it, rejoice in it. There is no need to systematize it; all systems are bound to fail. Zen is not a system; it is a path towards the chaos.

Go dancingly in without bothering and worrying what it is.

Rejoice in it!

What is the point in thinking what is music?

Love it, listen to it, create it.

What is the point of finding the definition of dance?

Dance!

But still very few people are of the age, mature enough to recognize this immense chaos without fear, and to use it as much as you can. Love it, live it, and drop the childish idea that you have to understand it. What are you going to do by understanding it? And in the first place, understanding is not possible.

Mind is too small, and existence is too vast – without any boundaries. There is no possibility that there will ever be a system which explains everything. And that will be a very fatal day if some system explains everything – life will lose all joy.

People are trying to explain everything. Then love becomes just chemistry, biology, hormones. Do you ever think about love as hormones, as biology, as chemistry? And the moment you think about chemistry, biology, hormones, love loses all mystery. And certainly, love is more than chemistry, biology, or hormones can explain. They may explain sex, but they cannot explain love.

Love need not be sexual. In fact, at the highest point even sexuality transforms into love . . . love unexplained, irrational, a chaos. You can experience it, but you cannot explain it.

-Osho

From The Zen Manifesto: Freedom from Oneself, Discourse #6

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

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