My Belly has Become My Best Friend – Osho

Eleven years ago, when I first sat in front of you, I was so overwhelmed by your energy, by your love, by you, that I could do nothing but cry and bow down to your feet in silent expression; and yet I felt very much understood by you. At that time you told me to keep my energy inside and bring it to my hara. Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings. In all this time tears and laughter of joy and gratitude for being able to spend this life with you have kept back most of my words. My beloved master, I feel that behind this small suggestion of yours lies more than I can imagine Would you please say something more about the hara, and guide me further?

Deva Radhika, hara is the center from where a life leaves the body. It is the center of death. The word hara is Japanese; that’s why in Japan, suicide is called hara-kiri. The center is just two inches below the navel. It is very important, and almost everybody in the world has felt it. But only in Japan have they gone deeper into its implications. Even the people in India, who had worked tremendously hard on centers, had not considered the hara. The reason for their missing it was because they had never considered death to be of any significance. Your soul never dies, so why bother about a center that functions only as a door for energies to get out, and to enter into another body? They worked from sex, which is the life center. They have worked on seven centers, but the hara is not even mentioned in any Indian scriptures.

The people who worked hardest on the centers for thousands of years have not mentioned the hara, and this cannot be just a coincidence. The reason was that they never took death seriously. These seven centers are life centers, and each center is of a higher life. The seventh is the highest center of life, when you are almost a god.

The hara is very close to the sex center. If you don’t rise towards higher centers, towards the seventh center which is in your head, and if you remain for your whole life at the sex center, then just by the side of the sex center is the hara, and when then life will end, the hara will be the center from where your life will move out of the body.

Why have I told Radhika this? She was very energetic, but not aware of any higher centers; her whole energy was at the sex center, and she was overflowing. Energy overflowing at the sex center is dangerous, because it can start releasing from the hara.

And if it starts releasing from the hara, then to take it upwards becomes more difficult. So I had told her to keep her energy in, and not to be so expressive: Hold it in! I simply wanted the hara center, which was opening and which could have been very dangerous, to be completely closed.

She followed it, and she has become a totally different person. Now when I see her, I cannot believe the expressiveness that I had seen at first. Now she is more centered, and her energy is moving in the right direction of the higher centers. It is almost at the fourth center, which is the center of love and which is a very balancing center. There are three centers below it, and three centers above it.

Once a person is at the center of love, there is very rarely a possibility for him to fall back down, because he has tasted something of the heights. Now valleys will be very dark, ugly; he has seen sunlit peaks, not very high, but still high; now his whole desire will be….

And that is the trouble with all lovers: they want more love, because they don’t understand that the real desire is not for more love, but for something more than love.

Their language ends with love; they don’t know any way that is higher than love, and love does not satisfy. On the contrary, the more you love the more thirsty you become.

At the fourth center of love, one feels a tremendous satisfaction only when energy starts moving to the fifth center. The fifth center is in your throat, and the sixth center is your third eye. The seventh center, the sahastrara, is on the top of your head. All these centers have different expressions and different experiences.

When love moves to the fifth center then whatever talents you have, any creative dimension, is possible for you. This is the center of creativity. It is not only for songs, not only for music; it is for all creativity.

Hindu mythology has a beautiful story. It is a myth, but the story is beautiful, and particularly for explaining to you the fifth center. Indian mythology says that there is a constant struggle between evil forces and good forces. They both discovered that if they made a certain search in the ocean they could find nectar, and that whoever drank it would become immortal. So they all tried to find it.

But as life balances everywhere, there too…. Before they found the nectar they found poison which was hiding the nectar underneath it. Nobody was ready to test it; even the very sight of it created sickness. One of them thought that the first hippie of the world, perhaps might be willing — he was the god Shiva. So they asked Shiva, “You test it.” He said, “Okay.”

He not only tested it, he drank it all, and it was pure poison. He kept it just in his neck, at the fifth center. The fifth center is the creative center. It became completely poisoned, and Shiva became the god of destruction. So Hindus have three gods: Brahma who creates the world, Vishnu who sustains the world, and Shiva who destroys the world. His destructiveness came from his creative center being poisoned. And the poison was so great that it cannot be a small destruction; he can only destroy the whole of existence.

When Vishnu is tired of maintaining it, Shiva destroys it. By that time Brahma has forgotten — millions of years have passed since he created the world; he again starts creating it — just an old routine! Brahma is the creator god, but in the whole of India there is only one temple devoted to Brahma, because who cares about him? He has done his work; it is futile to say anything to him. Vishnu has millions of temples, because he is the sustainer god. Krishna and Rama are all incarnations of Vishnu.

But nobody can compete with Shiva. Shiva has more shrines to him than anybody else.

He is a hippie, so he does not need very great temples or anything — just anywhere, under any tree. Just put a round stone, oval shape, and he does not ask much — a few leaves, not even flowers. A few leaves you can drop there, a few drops of water on his head, just to keep him cool… so people have created devices; they just hang a small pot on top of his head with a small drip, drip, drip. It keeps him cool, so he does not get annoyed with anybody and destroy the world.

Everybody is afraid of him, so naturally he has many more worshipers, many more temples, and many more shrines. In every small village you will find at least a dozen Shiva shrines, because they cost nothing; any poor man can afford it. And he has to be concerned about it because Shiva can destroy. Keep him satisfied! And he does not ask much; just keep his head cool. Flowers are costly, but any two leaves and his worship is finished.

Shiva became the destroyer of the world because his fifth center had accumulated the whole poison of existence in it. It is our creative center, that’s why lovers have a certain tendency to creativity. When you fall in love, you suddenly feel like creating something—it is very close. If you are guided rightly, your love can become your great creative act.

It can make you a poet, it can make you a painter, it can make you a dancer, it can make you reach to the stars in any dimension.

The sixth center which we call the third eye is between the two eyes. This gives you a clarity, a vision of all your past lives, and of all the future possibilities. Once your energy has reached your third eye, then you are so close to enlightenment that something of enlightenment starts showing. It radiates from the man of the third eye, and he starts feeling a pull towards the seventh center.

Because of these seven centers, India never bothered about hara. Hara is not in the line; it is just by the side of the sex center. The sex center is the life center, and hara is the death center. Too much excitement, too much un-centeredness, too much throwing your energy all over the place is dangerous, because it takes your energy towards the hara. And once the route is created, it becomes more difficult to move it upwards. Hara is equally parallel to the sex center, so the energy can move very easily.

It was a great discovery by the Japanese: they found that there was no need to cut your head off, or shoot your brains out to kill — they are all unnecessarily painful; just a small knife forced exactly at the hara center, and without any pain, life disappears. Just make the center open and life disappears, as if the flower opens and the fragrance disappears.

The hara should be kept closed. That’s why, Radhika, I had told you to be more centered, to keep your feelings inside, and to bring it to your hara. “Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings.”

If you can keep your hara consciously controlling your energies, it does not allow them to go out. You start feeling a tremendous gravity, a stability, a centeredness, which is a basic necessity for the energy to move upwards.

You are asking, “I feel that behind this small suggestion of yours lies more than I can imagine.” Certainly, there is much more….

A Pole is walking down the street, and passes a hardware store advertising the sale of a chain saw that is capable of cutting seven hundred trees in seven hours. The Pole thinks that it is a great deal and decides to buy one.

The next day he comes back with the saw, and complains to the salesman, “The thing did not come close to chopping down the seven hundred trees that the ad said it would.”

“Well,” said the salesman, “let us test it out back.” Finding a log, the salesman pulls the starter cord, and the saw makes a great roaring sound.

“What is that noise?” asked the Pole.

So he must have been cutting by hand and it was an electric saw!

Radhika, your hara center has so much energy that, if it is rightly directed, enlightenment is not a faraway place.

So these two are my suggestions: keep yourself as much centered as possible. Don’t get moved by small things — somebody is angry, somebody insults you, and you think about it for hours. Your whole night is disturbed because somebody said something…. If the hara can hold more energy, then naturally that much more energy starts rising upwards.

There is only a certain capacity in the hara, and every energy that moves upwards moves through the hara; but the hara should just be closed.

So one thing is that the hara should be closed. The second thing is that you should always work for higher centers. For example, if you feel angry too often you should meditate more on anger, so that anger disappears and its energy becomes compassion. If you are a man who hates everything, then you should concentrate on hate; meditate on hate, and the same energy becomes love.

Go on moving upwards, think always of higher ladders, so that you can reach to the highest point of your being. And there should be no leakage from the hara center. India has been too concerned about sex for the same reason: sex can also take your energy outside. It takes… but at least sex is the center of life. Even if it takes energy out, it will bring energy somewhere else, life will go on flowing.

But hara is a death center. Energy should not be allowed through the hara. A person whose energy starts through hara you can very easily detect. For example, there are people with whom you will feel suffocated, with whom you will feel as if they are sucking your energy. You will find that, after they are gone, you feel at ease and relaxed, although they were not doing anything wrong to you.

You will find just the opposite kind of people also, whose meeting you makes you joyful, healthier. If you were sad, your sadness disappears; if you were angry, your anger disappears. These are the people whose energy is moving to higher centers. Their energy affects your energy. We are affecting each other continually. And the man who is conscious, chooses friends and company which raises his energy higher.

One point is very clear. There are people who suck you, avoid them! It is better to be clear about it, say goodbye to them. There is no need to suffer, because they are dangerous; they can open your hara too. Their hara is open, that’s why they create such a sucking feeling in you.

Psychology has not taken note of it yet, but it is of great importance that psychologically sick people should not be put together. And that is what is being done all over the world.

Psychologically sick people are put into psychiatric institutes together. They are already psychologically sick, and you are putting them in a company which will drag their energy even lower.

Even the doctors who work with psychologically sick people have given enough indication of it. More psychoanalysts commit suicide than any other profession, more psychoanalysts go mad than any other profession. And every psychoanalyst once in a while needs to be treated by some other psychoanalyst. What happens to these poor people? Surrounded by psychologically sick people, they are continually sucked, and they don’t have any idea how to close their haras.

There are methods, techniques to close the hara, just as there are methods for meditation, to move the energy upwards. The best and simplest method is: try to remain as centered in your life as possible. People cannot even sit silently, they will be changing their position. They cannot lie down silently, the whole night they will be turning and tossing. This is just unrest, a deep restlessness in their souls.

One should learn restfulness. And in these small things, the hara stays closed. Particularly psychologists should be trained. Also, psychologically sick people should not be put together.

In the East, particularly in Japan in Zen monasteries, where they have become aware of the hara center, there are no psychologists as such. But in Zen monasteries there are small cottages, far away from the main campus where Zen people live, but in the same forest or in the same mountain area. And if somebody who is psychologically sick is brought to them, he is given a cabin there and he is told to relax, rest, enjoy, move around in the forest — but not to talk. Anyway there is nobody to talk to! Only once a day a man comes to give food; he is not allowed to talk to that man either, and even if he talks, the man will not answer. So his whole energy is completely controlled. He cannot even talk; he cannot meet anybody.

You will be surprised to know that what psychoanalysis cannot do in years is done in three weeks. In three weeks’ time the person is as healthy as normal people are. And nothing has been done — no technique, nothing. He has just been left alone so he cannot talk. He has been left alone so he can rest and be himself. He is not expected to fulfill somebody else’s expectations.

Radhika, you have done well. Just continue whatever you are doing, accumulating your energy in yourself. The accumulation of energy automatically makes it go higher. And as it reaches higher you will feel more peaceful, more loving, more joyful, more sharing, more compassionate, more creative.

The day is not far away when you will feel full of light, and the feeling of coming back home.

-Osho

From The Golden Future, Chapter Three

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.

Without Boundaries – Osho

Things are there around you because of you. You attract them. If you feel hell around you, it is you who has attracted it. Don’t be angry about it and don’t start fighting with it; it is useless. You attracted, you invited – you have done it! And now your desires are fulfilled: whatsoever you needed is around you. And then you start fighting and getting angry. You have succeeded!

Remember always that whatsoever is happening around you is rooted in the mind. Mind is always the cause. It is the projector, and outside there are only screens – you project yourself. If you feel it is ugly then change the mind. If you feel whatsoever comes from the mind is hellish and nightmarish, then drop the mind. Work with the mind, don’t work with the screen don’t go on painting it and changing it. Work with the mind.

But there is one problem, because you think you are the mind. So how can you drop it? So you feel you can drop everything, change everything, repaint, redecorate, rearrange, but how can you drop yourself That is the root of all trouble. You are not the mind, you are beyond mind. You have become identified, that’s true, but you are not the mind.

And this is the purpose of meditation: to give you small glimpses that you are not the mind. Even for a few moments the mind stops… you are still there! On the contrary, you are MORE, overflowing with being. When the mind stops it is as if a drainage which was continuously draining you has stopped. Suddenly you are overflooded with energy. You feel more!

If even for a single moment you become aware that the mind is not there but “I am,” you have reached a deep core of truth. Then it will be easy to drop the mind. You are not the mind, otherwise how can you drop yourself? The identification has to be dropped first, then the mind can be dropped.

The whole Gurdjieff method is how to get unidentified. When next time when a desire comes, look at it. Say within yourself, “Okay, I will watch where this mind is moving.” And you will feel a distance, you are looking at it. Who is this looker, the spectator? And the desire moves and creates dreams.

Sometimes you may forget, sometimes you may become one with the desire. Pull yourself together again, look at the desire again: the desire is moving on its own. It is as if a cloud has entered, a thought has come into the sky of your being. Just look at it, watch it. And remember, if you can be unidentified even for a fragment of a second – the desire is there and you are here and there is a distance – suddenly there is illumination, a light has happened to you.

Now you know that the mind works on its own, it is a mechanism. You can drop it! You may not use it, you may use it; you are the master. Now the slave, the mechanism, is put in its place; it is no more the master. Then dropping is possible. When you are different from it, only then is dropping possible.

Meditation, witnessing, silently sitting and looking at the mind, will be of much help. Not forcing, simply sitting and looking. Not doing much, just watching as one watches birds flying in the sky. Just Lying down on the ground and watching, nothing to do, indifferent. Not your concern really, where they are going; they are going on their own.

Remember, thoughts are also just like birds: they are moving on their own. And sometimes it happens that people who are around you, their thoughts enter into your sky, your thoughts go on entering into their sky. That’s why sometimes you feel that with some man suddenly you become sad; with some other man suddenly you feel an upsurge of energy and happiness and delight. Just looking at somebody, being near to him, something changes in your mood.

It happens even with places. You go into a house and suddenly a gloom settles on you. You go in another house, and suddenly you feel light as if wings have come to you, you can fly, you are weightless. You enter a crowd and you are no more yourself, something has changed. You enter another crowd, again something has changed.

This is the base of satsang: being with a Master who has no thoughts. Just being with him, sometimes his no-thought, his no-mind, will knock at your door. In some moments… it cannot be manipulated, one has to wait, one has just to pray and wait and watch. It cannot be forced because it is not a thought. A thought is a thing; it can be thrown at you. No-thought is not a thing, it cannot be thrown.

A thought has its own movement and propulsion. Whenever you are near a person who has too many thoughts, he will fill you with his thoughts. Just being near he will go on pouring his mind in you – whether he speaks or not, that is not the point. Continuously, thoughts, like sparks, are falling from his head all around – you catch them.

And sometimes you are even aware that this is not your thought. But when it comes you become filled with it, you become identified even with that. This is not your anger; somebody else was angry and you felt something within you. Somebody was hateful and the hate hit you. Everything is infectious, and mind is the most infectious disease in the world. No flu can compete with it, it goes on infecting people all around.

If you can see, you can see just sparks falling from the head of a person. They have different colors.

That’s why so many mystics became aware of auras, because if a gloomy person comes he brings a gloomy aura. You can see it if your eyes are clear. You can see when a happy person comes around you. Even if you have not seen him – he is coming from behind you, you have not seen him – but suddenly you feel something happy is happening around.

Thoughts are not your own, they are not you. When you die your thoughts are scattered all around. It has happened, and next time you go near a dying man, watch – it is an experience in itself. When a man is dying, just sit and watch what happens to your mind. You will be surprised; thoughts which have never been there, thoughts you are not accustomed to, thoughts which are unknown, suddenly bubble up in you – pop! The man is dying and he is throwing his thoughts all around, like a dying tree throwing its seeds. It is in a panic; before the tree dies it should throw seeds so other trees come up.

Never go near a man who is dying if you are not aware, because then the dead will influence you. Basically, never be near a man where you feel gloomy, sad, unless you are aware. If you are aware then there is no problem. Then the gloom comes and passes; you never get identified with it.

Have you ever felt, going in a church, people praying, you feel immediately different. So much prayer, even not very real, just a Sunday prayer, but still they are doing it, even for a few moments the windows open – they are different. A fire catches you, you feel sudden changes within you.

Be aware! And then see how thoughts enter in the mind, how you get identified and become one with them. And they are moving so fast, the speed is so great, because there is nothing more speedy than thought. It is not possible to create anything more speedy than thought. It takes no time to reach anywhere. It jumps from one infinity to another; space doesn’t exist for it.

Thoughts are there, moving with fast speed. Because of the fast speed you cannot see two thoughts separately. Sit, close your eyes, slow down all processes of the body. Breathing slows, heartbeat slows, blood pressure slows. You slow down everything; you relax, because if everything slows, thought has to slow down, because it is a compact whole. When everything is slow, thought has to get slow.

That’s why in deep sleep thought stops; because everything is so slow and thought is so speedy a thing that there comes a breaking – the process cannot continue. The man is so slow and thought is so speedy, they cannot get together. Thought disappears. In deep sleep, only for a few hours, two hours at the most in the night, thought stops, because you are completely relaxed.

Relax and just watch: as the thought process slows you will be able to see gaps. Between two thoughts there is an interval – in that interval is consciousness. Between two clouds there is an interval – in that interval is the blue sky.

Slow down the thought process and look in the intervals, and pay more attention to the intervals than to the clouds. Shift the attention, change the gestalt. Don’t look at the figure, look at the background.

If I put a blackboard, a big blackboard the size of this wall here, and mark it with a white point and ask you what you see, ninety-nine percent the possibility is you will not see the blackboard, you will see the white dot – because we see the figure, not the background.

Such a big blackboard, but if I ask you, “What do you see there?” you will say, “I see a little white spot.” Such a big blackboard is not seen and only a little white spot, which is almost invisible, is seen? Why? Because this is the fixed pattern of the mind: to look at the figure, not at the background; to look at the cloud, not at the sky; to look at the thought, not at the consciousness.

This gestalt has to be changed. Pay more attention to the background and less attention to the figure. You will be nearer reality. In meditation this has to be done continuously. The mind, because of old habit, will look at the figure. You just shift again… Look at the background.

You are here, I am here. We can look at each other in two ways. I can look at the background; in the background are the trees, plants, greenery, the sky – the vast universe is your background. Or I can look at you, you are the figure. But mind always looks at the figure.

That’s why it happens if you go to a person like Sosan, Jesus or Buddha, you feel that their eyes are not looking at you. You are just the figure and they are looking at the background. Their gestalt is different. You may feel that their eyes are cold because they are not paying attention to you.

You are just a cloud. Persons like Buddha, when they look; you are there, but just as a small part of the background. And vast is the background, and you are just a dot. But you would like somebody to look at you, at the small dot, as if you are the universe, as if nothing exists beyond you.

Buddha’s love will look cold. You need a hot love, eyes which look at you and forget the whole. That is not possible for a Buddha. You have your place, but you are still a small dot. Howsoever beautiful, you are just part of a vast background – whole attention cannot be given to you.

That’s why the ego feels very much hurt near a Buddha, because the ego wants the whole attention: “Look at me, I am the center of the world.” But you are not the center of the world. Really there is no center in the world, because the center is possible only if the world is limited. If it is a finite circle then the center is possible – and it is an infinite circle.

It is absurd to think of a center. There is no center in the world; the world exists without any center. And it is beautiful. That’s why everybody can think, “I am the center.” If there is a center then it is impossible.

That’s why Mohammedans and Christians and Jews will not allow Hindu assertions that “I am God – Aham Brahmasmi.” They say, “This is heresy. What are you saying? Only God is the center. Nobody else is the center.” But Hindus can assert playfully that “I am God,” because they say there is NO center, or everybody is the center.

But when you ask that the whole attention should come to you, this is the mind, the old habit of the mind, not to look at the background, just to look at the figure.

In meditation you have to shift from the figure to the background, from the star to the sky. The more this shift happens, the more you will feel you are not the mind, the more you will feel easily it can be dropped…

It is just like dropping a dress. You have made it so tight that it feels like a skin. It is not, it is just like a dress you can drop it easily. But one has to understand that one is the background, not the figure. And when this mind drops, says Sosan, then the objective world simply vanishes.

What does he mean? Does he mean that if you are in deep meditation, if you have reached the goal of no-mind, then these trees will disappear, vanish? Then this house will no more be here? Then you will not be sitting here? If I have attained, will this chair I am sitting on vanish?

No. Objects disappear as objects; not this chair, not that tree – they remain, but they are no more limited. Now they have no boundaries. Then this chair is meeting with the sun and with the sky, then the figure and the background has become one. There is no figure separate from the background, their identities are lost. And they are no more objects, because you are no more a subject there.

Krishnamurti goes on saying something very beautiful: that in deep meditation the observer becomes the observed. This is true, but you will feel that this looks absurd. If you are looking at a flower, does Krishnamurti mean that you become the flower? Then how will you get back home? And somebody may pluck you and you will be in trouble.

“The observer becomes the observed.” Does it mean that you become the flower? No – but still, in a sense, yes. You don’t become the flower in the sense that you can be plucked and somebody can carry you and you are no more a man. No, not in that sense. But when there is no mind, there is no boundary to you which separates you from the flower, no boundary to the flower which separates it from you. You have both become a subjective pool, you are merging and meeting. You remain you, the flower remains the flower, nobody can mistakenly pluck you – but there is a merging.

It happens only in your life sometimes in a few moments when you love a person. That too is rare, because man’s mind never leaves him even in love. It goes on creating its own nonsense, creating its own world. And the lover is no more allowed such closeness that he reaches to the background. The figure, the ego, always stands in between. But a few times it happens.

Of course, it must be happening in spite of you. It is so natural that even if you have made all the arrangements, sometimes the reality bumps into you. With all your arrangements, with all your dreams, sometimes it penetrates you; sometimes you are not on guard. Sometimes you forget, or you are so much occupied in a certain thing that a window opens and you are not looking at that window and the reality enters in.

A few moments, in love, this happens, when the observer has become the observed. This is a beautiful meditation: if you love a person then sit with the person and look into each other’s eyes – not thinking anything, not thinking who he is, not creating a thinking process, just looking into each other’s eyes.

There may be a few glimpses when the observer will become the observed, when you will be lost and you will not know who you are – whether you have become the beloved or the beloved has become you. Eyes are beautiful doors to enter into each other.

And why do I say only in love it is possible? Because only in love are you not on guard. You relax. You are not afraid of the other, you can be vulnerable, you can afford it. Otherwise you are always on guard, because you don’t know what the other will do; you don’t know whether he will hurt you. And if you are not on guard the hurt can go very deep.

In love you can look into each other’s eyes. There will be some glimpses when the background and the figure dissolve into each other. You will be shaken to your very foundations. Suddenly you will have a glimpse: you are not, still you are. Somewhere deep there has been a meeting.

This happens to a real meditator with the universe itself – not that he becomes a tree, but still he becomes a tree. When he is with a tree, boundaries are not there. And when he becomes tuned to this no-boundary land, then he moves without boundaries.

-Osho

From Hsin Hsin Ming: The Book of Nothing, Chapter Five

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.

Natural You Are – Osho

Enlightenment is my true nature; there is no need to do anything.

Only when effort is completely exhausted and one feels utterly useless does grace come.

What is all this? I am confused. What should I do? Should I continue with meditation or should I just sit and let things happen?

Pleas guide me.

Shiv-Priyanand, if you are confused then you will have to continue meditations. Confusion is the illness: meditation is medicinal. Both the words – meditation and medicine – come from the same root. If you are confused, you will have to go on meditating. When you see the point without any confusion, then there is no need. But meditation will prepare you, meditation will force you to see the point that there is no need to do anything. Only meditation can do that.

Just listening to me… I have told you that to be natural is to be enlightened. Now you think, “So, that is great! I can sit silently and do nothing.” But can you really sit silently and do nothing? If you can really sit silently and do nothing, then this question would not have arisen. You would have sat and known and you would have bowed before me and thanked me. There would have been no question. You would have come dancing to me, not with a question and a confused mind.

If you can sit silently doing nothing, what else is needed?

That’s what Buddha was doing under the Bodhi Tree – sitting silently doing nothing… and then it happened. That’s how it happened to me! That’s how it always happens!

But not to do is not so easy. Because you have become so accustomed to doing something or other, even sitting will be a doing to you. You will have to force yourself in a yoga posture and you will sit strained, still, in control, holding, trying to sit silently and not do anything – and boiling within, to do a thousand and one things, and thousands of thoughts will clamor around, will distract you.

Can you just sit and do nothing? That is the ultimate. That’s what nirvana is, samadhi is.

It can happen; just listening to me also it can happen, but great intelligence is needed then. Then, simply, you have seen the point – that to be natural is all. Then where is the confusion? From where can it come? Then what is the confusion? You have seen it, or you have not seen it. If you will sit silently, you will walk silently, you will eat silently, you will talk silently. You will become a non-doer, you will become a natural being.

But if you have not seen it, then you will need a few more crazy things; you will have to go through them. Those meditations will force you to see the point. Either you see just by listening and sitting by my side, or you will have to see the hard way.

Buddha meditated for six years, and meditated intensely, totally. Then this realization arose in him: “What am I doing? Trees are perfectly happy, birds are perfectly happy – what am I doing? And these trees are not meditating, and these birds have never thought about meditation, and they have not read Patanjali’s Yoga Sutras, and they don’t do yoga asanas and they don’t chant any mantras. And the whole existence is so tremendously ecstatic! What am I doing standing on my head and fasting and all that nonsense?”

He saw it, but six years it took for him to see this. And he was no ordinary man. He was tremendously intelligent. It took six years for him to see the point. But the moment he saw it, he relaxed under the Bodhi Tree. He fell asleep and the next morning he was awakened. Not only physically he opened his eyes – spiritually his eyes were opened. Next morning when he opened his eyes, he was totally a different man – the real man had arisen. And just a glimpse of the real man, says Ikkyu, and you are in love. And the moment he saw his real man, he started living a life of compassion and love. There was no other way now, no choice. He became a natural man.

So, if you feel confused, then go on meditating. Meditation is not for enlightenment: meditation is for confused people. Meditation does not lead you to enlightenment; it simply makes you fed up with your confusion. Just see the point: meditation is not a way to enlightenment – it is just a way to get rid of confusion. And when there is no confusion, enlightenment comes of its own accord.

Meditation’s work is negative. It takes things away from you. It does not give you anything; it simply goes on taking things away from you. Anger disappears, greed disappears, desire disappears, and you start losing whatsoever you had. You become every day poorer and poorer.

That’s what Jesus means when he says: Blessed are those who are poor in spirit.

Anger is not there, greed is not there, ambition is not there. Slowly, slowly, chunks of your being are cut from you. And one day suddenly nothing is there – or, only nothing is there. That very moment, light penetrates. All those things greed, anger, passion, lust, hatred, ambition, ego – they were hindering the path. They were not allowing the light to penetrate in you. They were functioning like a rock between you and God. All those removed… suddenly God enters into you and you enter into God.

If you understand me, there is no need for any meditation. But if you don’t understand me… to understand me meditation will be needed. Then go on doing it.

I understand your confusion, your trouble. You can do it only if it leads to enlightenment. That’s what your problem is. You have not said it so clearly, but that’s exactly where the problem is. You can do it if I emphasize that it will lead you to enlightenment – that I cannot do, because that is not true. You want me to promise you so that you can go on doing meditation. You want me to hypnotize you, you want me to go on supporting your desires, your goals, that you want to become enlightened, that you want to become natural… now look at the whole absurdity of becoming natural! How can one become natural? Natural you are! All becoming will lead you towards unnatural structures.

Becoming cannot bring you to being natural. Becoming means becoming unnatural.

Natural you are, but you want me to support you because you cannot sit silently. You cannot sit, really; you need something to think about, something to do. You want some goal. And if I take the goal away you ask, “Then why should I do meditation if it is not needed?” It is still needed. Needed, not for enlightenment – needed just to destroy this constant restlessness in your mind.

It is like this: if you live in a room with closed doors the sun will not penetrate, although opening the door is not creating the sun. By opening the door you don’t create the sun – the sun is there. But by opening the door, you become available to the sun. Meditations are just like opening the door.

So right now if you sit, you will be sitting in confusion, and the confusion will grow more and more if you sit. You will gather it; it will become almost impossible to bear it. And you will have to go to the movie or to the radio or the TV or to the club – you will have to go somewhere.

Meditations are cathartic. They throw all the rubbish that you contain inside. They simply cleanse you. They open the doors, they open the eyes – the sun is there. Once you are available, it starts penetrating you.

Then you will never say, “I became natural.” You will say, “I was natural. The problem was not how to become natural – the problem was how not to go on becoming unnatural.”

-Osho

From Take It Easy, Chapter Six

Copyright© OSHO International Foundation

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

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The Goal Comes to You – Osho

What is Joshu’s single note? This is the single note – emptiness. This is the lotus flower that Buddha transmitted to Mahakashyap. And this is what all of the Buddhas have been teaching through the ages – be empty. The ego wants to be All. The All happens, but it happens through emptiness, and therein lies the difficulty, the impossibility of it. You can become perfect, but if perfection is the ideal, then you will miss it. You can become perfect through being totally empty. That seems inconceivable for the mind, because the mind says: To be perfect one has to make much effort, to be perfect one has to create an ideal in the future, and one has to make effort to reach the goal. The goal happens.

Perfection comes to man, man need not go there. The goal comes to you. Nobody has ever gone to the goal. It has always been otherwise; the goal comes to you when you are empty. And to be empty is just the opposite, just the opposite of all efforts towards perfection, because perfection means you would like to be God himself. Perfection means you would like yourself eternally, infinitely, spread all over. Emptiness is just the opposite – you have to destroy yourself utterly. Not even a trace should be left behind. When your house is empty, the guest comes. When you are no more, the goal has been attained.

So don’t make perfection your goal, the goal happens indirectly. You be empty, and you have created the situation for it to come. Because nature abhors emptiness, nothing can remain empty. If you empty yourself completely, you will be filled by the Unknown. Suddenly, from all directions the Divine rushes towards you. You have created the situation; it has to be filled. When you are not, God is.

So remember, there cannot be any meeting between you and God. There has never been, and there will never be. When you are not, God is; when you are, God is not. They both cannot be together.

Here you disappear, and suddenly the Total, the Perfect, the Whole appears. It has always been there. But you were filled by yourself so much that there was no space for it to come in. It was all around, but you were not empty.

You are just like a house without doors – just walls and walls and layers and layers of walls. And remember, a house is in fact not the walls but the doors. Lao Tzu says: What is a door? – A door is nothing, it is an emptiness; and from the door you enter. The wall is something, the door is nothing.

And have you observed that the house is not the walls but the emptiness within? The very word ‘room’ means emptiness, space. You don’t live in the walls, you live in the space, in the emptiness.

All that exists, exists in emptiness. All that lives, lives in emptiness.

You are not your body. Within your body, just like within your house, space exists. That space is you. Your body is just the walls. Think of a person who has no eyes, no ears, no nose, no windows, no doors in the body – he will be dead. Eyes and ears and nose and mouth, they are the doors, they are emptinesses. And through that emptiness, existence enters into you. The outer and the inner meet, because the outer space and the inner space are not two things, they are one. And the division is not a real division.

It is just like, you can go to the river, and you can fill an earthen pot with water. When the water is moving in the earthen pot, the river outside and the water inside the pot are the same. Only an earthen wall exists, and even that earthen wall is porous; water is continuously flowing out and in.

Your body is also porous; existence is continuously flowing in and out. What is your breathing? – It is existence coming in and going out. And scientists say, millions of holes in the skin are continuously breathing in and out. You are porous. If your whole body is painted thickly, and only the nose is allowed to remain open, you can go on breathing, but within three hours you will be dead. Because the whole body breathes – it is porous. Existence continuously renews you.

And inside who are you? Inside is an emptiness. When one realizes this emptiness, the ego simply disappears – it is a myth, it is a dream, it is a fallacy. Because you have never looked within, you have created a false ego.

There is a necessity, because no man can live without a center. And you don’t know your own center. So the mind creates a false center; that false center is the ego. When you move inwards and look for the ego, you will never find it there. The deeper you go, the more you will laugh because the ego is not there. You are not there. Sometimes, just close your eyes and look for the ego. Where are you? Who are you? And emptiness surrounds you from everywhere; nobody is there inside. And this moment is the most beautiful and ecstatic moment possible when you feel that there is no ego.

When there is no ego, you are empty. And when you are empty, the Divine rushes towards you. You have created the situation.

-Osho

From Returning to the Source, Chapter Two

Copyright© OSHO International Foundation

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

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The Garden of Tathagata – Osho

What is the goal of meditation? 

Prageeta, there is no goal of meditation. Meditation is the dropping of all goals; hence it can’t have a goal of its own; that would be against its very nature. Goals exist in the future; meditation is to be in the present. There is no meeting ground between the present and the future – the future exists not – how can the non-existential meet the existential? That is impossible. The future is our creation, it is our imagination. We create it for a certain purpose; the purpose is to avoid the present. We don’t want to be in the present, we want to escape from the present. The future gives us an escape. To live in the future is to be an escapist.

Whatsoever the goal – it does not matter what that goal is – it may be God-realization, it may be attainment of nirvana – still it is a goal and any goal is against meditation. But our whole mind exists in the future; our mind is against the present. In the present the mind dies. How can the mind exist in the present? If you are utterly now, utterly here, there is no question of mind. You cannot think because thinking needs space and the present has no space in it. It is just like a needle point: it cannot contain anything, not even a single thought.

Hence if you want to live in the mind, either you have to live in the past or in the future; these are the two ways. The old-fashioned, the orthodox, the conventional – the Christians, the Mohammedans, the Hindus – they live in the past, and the so-called revolutionaries, the progressives, the avant-garde, they live in the future. The communists, the socialists, the Fabians, the utopians, all kinds of idealists, they live in the future. On the surface they seem to be very different – the Catholic and the communist seem to be antagonistic – t deep down they are not antagonistic at all. They belong to the same category, they are doing the same work: they both are escaping from the present.

The Hindu lives in the golden age that has passed; his golden age was somewhere far far away in the past, it is only a memory, it has never been there. That past is simply a creation of imaginative people, but it helps them to escape from the present. Hindus call it ramrajya – the kingdom of God. It existed in the past and since then man has been falling down. Hence Hindus cannot agree with Charles Darwin, with the idea of evolution. Hindus have a totally different idea: the idea of involution, not evolution. Man is not progressing, man is regressing Man is falling every day, man is going downhill. The peaks are left in the past – the golden peaks, the sunlit peaks.

The communist lives in the future; his golden age has still to come. It will come one day, somewhere far away in the future when the state withers away, when the society becomes classless, when there is no exploitation when there is no need for any government, when people live in equality. That will be the kingdom of God – but that is in the future; that too is never going to happen.

The communist and the Hindu both are doing the same thing; they are partners in the same business: the business is how to escape from the present, how not to live in the present. Hence you will see a strange thing happening: Hindus are against me, Mohammedans are against me, Christians are against me, communists are against me. On one thing they all agree – at least on one thing they all agree. At least I am happy that I give them one point to agree about! But in fact they agree because my insistence is against the past and against the future, my insistence is on being in the present. Hence meditation cannot allow any desire for goals.

I can understand your question, Prageeta, because the mind always asks, “Why are you doing it?” It can’t do anything simply, spontaneously – the “why” is always there. You don’t know any action in your life which is spontaneous, you don’t know any response. All that you do is not action in fact but reaction. You do it because there are reasons for doing it, there are motives for doing it, there are desires behind it. Something is either pushing from behind or pulling from the front. You are never acting out of freedom, you are a slave. Hence you always ask “Why?”

A man was sent by his psychiatrist to the mountains just for a change to rest, to relax, to enjoy nature. The next day his telegram arrived: “I am feeling very happy. Why?”

One cannot accept anything without asking “Why?” Now one thing about happiness has to be understood: misery may have causes, happiness has no cause. And if it has a cause it is nothing but misery masquerading as happiness. When happiness is true – that’s what is meant by bliss – it has no cause, no causality. It is beyond cause and effect; it is beyond the chain of cause and effect. You cannot answer why.

Buddha was asked many times, “Why are you so blissful, so peaceful?” And he always said, “Such is the nature of awareness – tathata. ”

Now his answer has to be deeply pondered over. He says, “There is no ‘why’ to it – such is the case. The trees are green and the flowers are red, and the man who is awakened is blissful. There is no ‘why’ to it.”

But the people who were asking again and again…. I think he must have been asked the same question thousands of times by different people. The people may look different from the outside, but deep down they are all unconscious, so the same question arises again and again out of their unconscious mind: “Why? There must be some reason. Have you discovered some treasure? Have you found some Kohinoor? Have you found some alchemy so that you can transform baser metal into gold? Have you found some secret that can make you immortal? Why are you so blissful?”

The people who are asking are saying something about themselves; they are not really asking why Buddha is blissful – they can’t understand Buddha – they know only themselves. They know they are miserable and that their misery has a cause, and once in a while when they feel happy that happiness is also caused by something. You win a lottery and you are happy; without the lottery how can you be happy? And Buddha has not won any lottery. In fact he has renounced his palace and kingdom and all the riches. The people must be searching, trying to find out: “There must be something that he has found which he is hiding and not telling us. What is it? Why do you look so happy?”

Prabhu Maya has asked me a question – the same question that Buddhas have always been asked is being asked again and again here too. She asks, “Osho, I have recently been discovering the phoniness behind the smile I sometimes wear. Now I wonder about you – the same face, the same smile every morning, year in, year out. Is it for real?”

I can understand her question because whenever she is smiling she knows it is phony, and I am constantly smiling. Naturally, year in and year out, it must be phony; otherwise there must be some hidden cause for it which is not visible to you. Either it is phony or I have discovered something which I am not telling you, which I am hiding from you.

Even Ananda, Buddha’s closest disciple, asked one day when they were walking through a forest. It was autumn and leaves were falling from the trees and the whole forest was full of dry leaves and the wind was blowing those dry leaves about and there was a great sound of dry leaves moving here and there. They were passing through the forest and Ananda asked Buddha, “Bhagwan, one question persists. I have been repressing it, but I cannot repress it anymore. And today we are alone; the other followers have been left behind so nobody will know that I have asked you. I don’t want to ask it before others. My question is: Are you telling us all that you have discovered or are you still hiding something? – Because what you are telling us does not clarify your bliss, your peace. It seems you are hiding something.”

And Buddha laughed and he showed a fist to Ananda and asked, “Ananda, do you see what it is?”

He said, “Yes, I can see it is a fist – your hand is closed.”

Buddha said, “A Buddha is never like a fist.” He opened his hand and he said, “A Buddha is like an open hand – he hides nothing. There is nothing to hide! I have said everything, I am absolutely open.”

Ananda still insisted, “But we cannot explain your constant bliss – and I have been watching you day in, day out. In the day you are blissful; in the night when you go to sleep you are blissful. Your face seems so innocent even in sleep. Even in sleep you look so peaceful, so serene, so tranquil, so calm, as if not a dream is passing within you. You are always a still pool with no ripples. How is it possible? I have also tried, but I can do only a little bit and then I feel tired.

If you are trying you will feel tired.

Prabhu Maya, if you try to wear a smile you will feel tired because wearing a smile means making great effort. You have to practice it like Jimmy Carter… then it is not a smile at all; your mouth is simply open, your teeth are simply showing, that’s all.

I have heard that his wife has to close his mouth every night because once a rat went in his mouth. She phoned the doctor and the doctor said, “I am coming, but it will take time. Meanwhile you hang cheese in front of his mouth.”

When the doctor came he was very surprised: she was hanging up another rat! He said, “What are you doing? I told you to hang cheese in front of his mouth!”

She said, “That’s right, but a cat has entered behind the rat, so first the cat has to be taken out!”

Since then she has to close his mouth every night forcibly. It is dangerous! And the White House is an old building – it has many rats. In fact, who lives in the White House except rats? Who is interested in living in the White House? And because rats live there, cats also live there.

Meditation has no goal; it has no desire to attain anything. The dropping of the achieving mind is what meditation is all about. The understanding of desire and the understanding of the constant ambition for goals for achievement, for ambition brings you to a point, a point of tremendous awareness, when you can see clearly that all goals are false, that you need not go anywhere, that you need not attain anything to be blissful, that to be blissful is your nature. You are missing it because you are running here and there, and in that running, in that hustle and bustle, you go on forgetting yourself.

Stop running here and there and discover yourself. The discovery of yourself is not a goal. How can it be a goal? A goal needs a distance between you and itself.  The discovery of yourself is not a goal because you are already it! All that is needed is that you stop running here and there, you sit silently, you relax, you rest. Let the mind become calm and cool. When the mind is no longer running towards the past and towards the future, when all running has disappeared, when there is no mind as such, when you are simply there doing nothing just being, this is meditation. Suddenly you know who you are. Suddenly you are overflooded with bliss overwhelmed by light, by eternity. And then your life becomes a natural phenomenon. Then you need not wear smiles – a smile becomes natural. Then you need not pretend to be happy.

Only an unhappy person pretends to be happy. A happy person has no idea even that he is happy, he is simply happy. Others may think that he is happy; he has no idea. He is simply just being himself.

Yoka says:

Those who understand always act naturally.

Out of his understanding his actions are natural – his laughter is natural, his smile is natural, his whole life is natural. Your whole life is artificial, arbitrary. You are always trying to do something which is not really there. You are trying to love. Now, trying to love is to start in a wrong way from the very beginning. You are trying to be happy. How can you be happy? It is not a question of trying. You are making all kinds of efforts to be graceful. Now, grace is not an effort; if there is effort, there is no grace. Grace is an effortless beauty. The really graceful person knows no effort.

Yoka says:

Those who understand always act naturally. Most men live in impermanence, the unreal, but the man of Zen lives in the real.

You live in the phony, in the unreal, and when you come across a man of Zen – remember the man of Zen means the man of meditation – then there is a problem for you. Never try to understand the man of Zen according to your ideas; they are irrelevant. You can understand the man of Zen only through meditation. Learn the art of meditation, of being here and now – not for peace, not for bliss, not for anything. Effort without goal… that’s what meditation is: effort without goal.

Now, you only know effort when there is goal. Otherwise you will ask, ”This is illogical – effort without goal? Then why should we make an effort?” You have been making efforts for goals – what have you attained? It is time to try something else. Enough is enough!

Yoka says:

Effort without goal is quite different

Quite different from all that you have done up to now.

It opens the door of truth which leads to the garden of tathagata.

The word tathagata comes from the same word I used just a few moments ago: tathata. Buddha says, “I am peaceful because this is my suchness, my tathata.” Ask him anything and he always says, “This is my nature my tathata.” Slowly slowly it became known to his disciples that tathata is his most important word, his key word. Hence he is called tathagata: one who lives in suchness, one who lives now and knows no other time one who lives here and knows no other space.

If you can also be here and now,

It opens the door of truth which leads to the garden of tathagata. A true student of Zen ignores the branches and the leaves, and aims for the root.

What is the root of your misery? This goal-oriented mind. What is the root of your misery? This constant escape into goals. What is the root of your misery? Your mind is the root of your misery. But you never cut the root; you go on pruning the branches, you go on pruning the leaves. And remember, the more you prune the leaves and the branches, the thicker will be the foliage the tree will become stronger.

I have initiated more than one hundred thousand sannyasins and I have been teaching meditation for twenty years to millions of people, but not a single person has come with a root question to ask. They all come with “How to cut this branch?” and “How to cut this leaf?” Somebody says, I am suffering from anger. What should I do with it?” And somebody says, “I am suffering from too much greed. What should I do about it? How can I drop greed?” Somebody is suffering from jealousy and somebody is suffering from something else – and these are all branches and leaves. Nobody comes and says, “I am suffering from my mind. How should I get rid of it?” And that is the root question.

The day you see the root, things are very easy. Cut the root and the whole thing withers away of its own accord. Anger and greed and sexuality and jealousy and possessiveness – everything disappears.

But you don’t want to cut the root. You are living a very paradoxical life: you go on watering the root, you go on training and refining your mind, you go on making your mind more informed, more nourished, and on the other hand you go on desiring that there should be less anger, less ambition, less greed, less ego. “How to be humble?” you ask. And you go on giving water and you go on giving fertilizers to the roots and you go on cutting the leaves. You cut one leaf and three leaves will come in its place. The tree immediately accepts your challenge and instead of one it brings three leaves!

Hence a society that has been against sex becomes morbid, becomes sexually obsessed. It has happened in India; you will not find such a sex-obsessed country anywhere else for the simple reason that they have been cutting the leaf again and again. They are constantly cutting that leaf and the tree goes on growing more leaves. So sexuality has penetrated in such subtle ways that unless you are very alert you will not be able to see how it has penetrated in different ways, how the Indian mind has become more and more sexual than that of anybody else.

Do you know? India was the first country to think about sexual postures. The Kama Sutra was written in India – the first treatise on sexology. Sigmund Freud came after five thousand years. And Masters and Johnson, and other researchers into sex, are just breaking ground in the West. And they have not yet the sophistication which Vatsyayana’s Kama Sutra has – even the French are not as sophisticated. Vatsyayana has discovered almost everything about sex; nothing is left – his treatise is almost complete. And it is a “how to” book; it gives you all the techniques.

Why did India discover the Kama Sutra? The country which has been celebrating celibacy for centuries, which has been teaching and preaching celibacy, this country discovers the Kama Sutra. This country gives birth to a man like Vatsyayana. And then came Pundit Koka, another Vatsyayana. Now, modern pornography is nothing compared to Koka! Modern pornography is very ordinary. Pundit Koka is a perfect pornographer.

But why were these people born in India? And thousands of temples are devoted to the shivalinga; that is a phallic symbol. No other country worships phallic symbols except India. And it is both; it represents man and woman – both. If you go to a Shiva temple observe well. It represents the feminine sexual organ, it represents the masculine sexual organ, and it represents them in a state of meeting, in a state of orgasm. And this is worshipped.

People have completely forgotten what they are worshipping. If you look into Indian scriptures you will be surprised. You will find them so obsessed with sex: on the one hand continuously condemning, and on the other hand continuously, in subtle ways, depicting it. No other country has temples like Khajuraho, Konarak, Puri. Why? Why did this have to happen in India? For the simple reason that if you cut one leaf, three arrive. You cut three and nine leaves arrive. You cut nine – remember it – twenty-seven leaves will arrive. Nature believes in the magic number three. It believes in trinity.

This is not the way to transform a man, this is a way to deform humanity.

So on the surface the Indian tries to show that he is not interested in sex at all and deep down he is boiling with sexuality, he is constantly looking for sexuality. His whole mind is full of sexuality. If we could make windows in the heads of people, then Indian heads would be really worth seeing!

This was bound to happen. Whatsoever you repress, whatsoever you cut, if it is not cut at the roots, it is bound to grow, it is bound to grow in subtle ways. It may start asserting itself in morbid and perverted ways.

Yoko says:

A true student of Zen ignores the branches and the leaves, and aims for the root. Like the image of the moon reflected in a jade bowl I know the true beauty of the jewel of freedom, for myself and for others.

There is only one freedom: the freedom from all goals.

Prageeta, don’t ask me what the goal of meditation is. Try to understand why you are constantly hankering for goals, and in that very understanding meditation will arise in you, meditation will flower in you.

Meditation is not something that you can enforce, that you can practice; it is something very mysterious, tremendously vast. It comes only when your heart opens its doors to understand everything with no prejudice, with no a priori conclusions.

Being here with me, learn to be without goals. My sannyasins have to know perfectly well that we are not working for any goal at all. Our whole point is to live in the present moment so totally that all past and all future disappear. Who cares about that which is already gone? And who cares about that which has not come yet? Enough is the moment unto itself. And that is the way of meditation: enough is the moment unto itself. Living the moment in its totality, in joy, diving deep into it without holding anything back, is bliss. Getting rid of all goals – worldly and other-worldly, material and spiritual – one knows the taste of meditation. It is the taste of absolute freedom.

-Osho

Excerpt from Walking in Zen, Sitting in Zen, Chapter Ten

Copyright© OSHO International Foundation

 

 

 

 

 

 

 

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

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

Don’t Abandon Existence – Osho

Is it not necessary to desire, to long and to seek truth and avoid the untrue, to seek truth ad renounce the false?

Divyananda, there is no way to seek truth because truth is not far away. Truth is not “there” somewhere so that you have to go to it, so that you have to reach to it; truth is not to be sought because truth is the very being of the seeker. How can you seek the seeker? How can you know the knower? That is impossible. You cannot encounter yourself. You are the truth.

Hence all seeking is futile, but one learns only through seeking. One learns this tremendously important fact, that all seeking is useless, only through seeking; there is no other way to learn it. You seek and you fail, you seek again and you fail; slowly slowly it becomes clear to you that seeking itself is the cause of missing it. Then seeking drops of its own accord. And when there is no longing, no desire, when you are utterly silent, when the very mind of the achiever has disappeared, you are surprised that what you have been seeking all along has always been with you.

Yoka says:

It is not necessary to look for truth or avoid illusion.

Why? – because to look for it is to begin in a wrong direction and to avoid illusion is foolish because illusion means that which is not. How can you avoid that which is not and how can you seek that which is? That which is is, and that which is not is not.

Yoka also says:

We know that both are comprised in emptiness, that they have no form and bounds. Non-form is neither empty nor non-empty. It is the true reality of Buddha.

One has simply to become utterly empty. And when I say “utterly empty” I mean one has not to be just empty “utterly empty” means empty of everything and also empty of emptiness. Otherwise the mind is so cunning it can now cling to a new idea of emptiness.

A disciple of Yoka was coming again and again to him, bringing his experiences that were happening in his deep meditation, and Yoka was hitting him. Whatsoever he said he would be hit, irrespective of what he was saying. He was bringing beautiful experiences: the rising of the kundalini, a great experience of light, a beautiful inner fragrance, the sound of one hand clapping – whatsoever he had heard that people had achieved through meditation he was bringing – but he was being hit again and again.

One day he came with absolute trust: “Now the Master is going to accept my experience, to recognize it – the time has come,” because that day he was going to say, “I have achieved emptiness.”

That is the ultimate. What more can there be? What can there be beyond emptiness? He was very happy that for the first time he was not going to be hit – but even before he had spoken, the Master hit him.

He said, “This is too much! I have not even uttered a single word!”

Yoka said, “It doesn’t matter what you say, it does not matter whether you say it or not – I know. I knew the moment you entered in the room that you were again here with some foolish idea.”

He said, “But sir, you should have listened. This is not a foolish idea; this is the experience of all the Buddhas!”

So Yoka said, “Yes, so you say. It seems you are hankering for another hit!”

And the disciple said, “Sir, I have experienced emptiness!”

Yoka laughed, hit him and said, “Throw it away! It is all nonsense!”

The disciple said, “How can I throw emptiness? I can throw everything else!” That was the first time that he argued with the Master; obviously, his argument seems to be logical. You can throw the experience of light because you are the experiencer. You can throw the experience of energy – you are the experiencer. Any experience can be thrown, but how can you throw the experience of emptiness? There is nothing to throw!

The disciple said, “How can I throw emptiness?”

Then the Master hit him hard and said, “Then carry it out – but do something. Either throw it or carry it out.”

And the disciple said, “What are you asking me? I cannot carry it out because it is just empty, and I cannot throw it either.”

The Master said, “Now you are clinging to the idea of emptiness. This is not emptiness – this is not true emptiness. Now you are full of the idea of emptiness. Once it was light, once it was energy, once it was fragrance now it is emptiness. It is nothing but labels changing. And unless you throw this too you will not be truly empty. A truly empty person is neither empty nor nonempty. There is nothing to experience, not even emptiness. And in that state of silence when there is nothing to experience – no object, no content, but only consciousness, only the observer and nothing to observe only the seer and nothing to see – one attains truth.”

Yoka says:

Our spirit is like a clear mirror thus it reflects the universe harmoniously. Our spirit and the universe are one.

Once you are utterly empty you are a mirror. You are not only aware of your inner truth; you become aware of the truth of the whole existence. And they are not two; they are two aspects of the same phenomenon, two sides of the same coin – the outer and the inner.

All manner of troubles arise if we abandon existence to obtain emptiness; that too is sickness.

Listen to these tremendously significant words of Yoka. Yoka is one of the great Zen Masters. He says: 

All manner of troubles arise if we abandon existence to obtain emptiness; that too is sickness. It is like throwing oneself into the fire to escape drowning. 

Don’t abandon existence. Don’t abandon the ordinary existence in any effort for some illusory truth, for some illusory longing for God. Leave that for the fools. The intelligent person simply lives moment to moment with no desire to seek anything, with no expectation of finding anything. He simply lives moment to moment, joyously. His life is very ordinary; he has no desire to be extraordinary. He has no desire to be a Buddha, hence he is a Buddha. He has no desire to be extraordinary, hence he is extraordinary. Because every ordinary person has the desire to be extraordinary; only extraordinary people don’t have that desire.

If we try to grasp truth or if we wish to escape error and illusion, we practice discrimination, an artificial and erroneous attitude.

Once you say, “This is truth and that is untruth,” you have started discriminating – and to discriminate is the disease of the mind. That is the function of the mind: to discriminate. “This is right, that is wrong. This is true, that is false. This is worldly, that is spiritual. This is materialist, that is religious.” Once you start discriminating there is no end to it and you are in the grip of the mind. Drop discriminating and you are out of the grip of the mind. To be out of the grip of the mind is to be free, is to know what freedom is.

Most men forget spirit treasure, they have to recourse to dualist thinking and abandon the true nature of spirit. To pass the barrier of Zen by means of zazen, we should finish with reason, knowledge, illusion. Then we shall attain to supreme wisdom and enter into the palace of nirvana.

Nirvana is not somewhere else; it is your inner space. Just get out of the clutches of the mind. Your mind is like an octopus: if somehow you get free of one of the legs of the octopus, there are other legs. There are gross legs and there are subtle legs, and by the time you start getting free of the other legs you are getting entangled into other legs. It goes on and on in circles.

The man who escapes from the world, what is he saying? In the East for thousands of years people have been renouncing the world because they say it is illusion. If you truly understand that it is illusion, then what is there to renounce?

These fools even come to me and they ask, “What kind of sannyas are you teaching people? Sannyas means renunciation. They should leave the world, but they live in the world. Not only do they live in the world, they live more deeply and totally in the world than other worldly people! What kind of sannyas is this?” They think I am teaching a wrong kind of sannyas.

I am teaching the ultimate sannyas, not a wrong kind but for the first time the right kind. The wrong kind has prevailed for a long time, for centuries. See the stupidity of the whole thing: you call something illusory and then you escape from it. If it is illusory there is no need to escape. It should be so simple! If it is real then why escape? If it is real then how can you escape?

Nobody renounces their dreams. Or do you renounce them every morning when you wake up – “I renounce all my dreams. I renounce all the treasures that I had in my dreams. I renounce the kingdom of my dreams”? You don’t renounce them, otherwise people would laugh at you – you have gone mad! Dreams are dreams.

And these so-called spiritual people have been telling the world that the world is a dream – renounce it. What nerve – to call it a dream and in the same breath to say, “Renounce it”! Either it is not a dream or it is a dream – make sure what it is. And either way you cannot renounce it. If it is a dream there is no point in renouncing; if it is a reality, how can you renounce reality? – Because reality is synonymous with God.

Hence I teach: Rejoice! There is no need to renounce anything – there is nothing to be renounced. Rejoice, and rejoice more totally! Rejoice in a multi-dimensional way. Dance, sing, be blissful. Let laughter be your life, let love be your life. That is the only true way to know what is.

-Osho

From Walking in Zen, Sitting in Zen, Chapter 14

Copyright© OSHO International Foundation

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

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

What Is, Is, What Ain’t, Ain’t – Osho

Veet Kalpu means – and it has to be remembered by and by – that you start dropping your imagination. What is, is, what ain’t, ain’t. Let that be your mantra.

Do all meditations that are available here, but I am giving you a special meditation too: a zazen method.

Every day at least for one hour, sit silently anywhere — go to the river, or to the garden, or here in the ashram, somewhere where nobody is disturbing. Relax the muscles of the body; don’t strain. With closed eyes, tell the mind, ‘Now go on. Do whatsoever you want to do. I will witness and I will watch.’

And you will be surprised — for a few moments you will see that the mind is not working at all. For a few moments — sometimes just for a second — you will see that the mind is not working at all, and in that gap you will have a feel of reality without imagination. But it will be only for a moment, a very small moment, and then the mind will start working.

When the mind starts working and thoughts start running and images floating, you will not become aware immediately — only later on, after a few minutes, will you become aware that the mind is working and you have lost your way now. Then again hold your attention; tell the mind ‘Now go on, and I will be just a witness’ and again the mind will stop for a second.

Those seconds are tremendously valuable. Those are the first moments of reality… first glimpses of reality, first windows… very small. Just small holes and they come and go, but in those moments you will start having the taste of reality.

So continue other meditations, you have to do a few groups, but this is a special method that you have to do on your own. And slowly, slowly, by and by, you will see that those intervals are bigger and bigger. They will happen only when you are tremendously alert.

When you are tremendously alert the mind does not function, because the attention itself functions like a light in a dark room. When the light is there, darkness is not there. When you are present, the mind is absent — your presence is the mind’s absence. When you are not present, the mind starts functioning. Your absence is the mind’s presence.

So when you are present there is no imagination. When imagination is there, you are not there — and you both cannot be together. That has never happened and cannot happen by the very nature of things.

So just do this method on your own, and as I told you, this name will take your whole life to decode… because if you can come to know reality as it is without imagination, you have come home! Then there is nothing else to be achieved .

— Osho

From What Is, Is, What Ain’t, Ain’t, Chapter One

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

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