Man, the Greatest Problem, the Only Solution – Osho

Osho, what is the greatest problem in the world?

THE greatest problem or the smallest problem, it is the same: man. And when I say man, I do not mean something abstract. I mean I, you, he, she. There exists no man as such, separate from human beings.

There exists no humanity; it is only a name. The reality is the individual. And the problem arises because the reality has not been accepted. The real has been denied expression; and the unreal, the abstract, has been imposed upon it.

You have been told continuously, “Live for humanity.” Where is humanity? Have you ever come across humanity? Do you think you are ever going to have an encounter with humanity? It is just like all those big, bombastic, bogus words: God, motherland, fatherland, Holy Ghost. They don’t exist, they are only projected. “Live for humanity” means don’t live for yourself.

Nobody has the guts to say to you directly, “Don’t live for yourself.” So they have found a cunning, clever, indirect way of saying the same thing: Live for God, live for humanity, live for man, live for the universe. Live for anything – XYZ – but please don’t live for yourself. And here is the root of the whole problem.

Your life is your life, and it can be lived only one way; there is no other alternative. And the only way that it can be lived has to be found by you. It is not all ready like a super-highway, ready-made, with millions of people moving on it, going towards their goal, and you have just to join the crowd.

No, there is no super-highway to existence.

There are only small footpaths which are walked in total aloneness.

And remember, even those footpaths are not ready-made, available for you so that you can go on number eleven footpath. They don’t exist other than when you walk upon them; it is through walking you create them. It is a very beautiful and mysterious way life has, that it does not make you like a railway train which runs on rails. A railway has no choice; it cannot just go anywhere it likes. Those rails are fixed, somebody else determines them. Those rails are the destiny – the train simply moves according to somebody else’s dictates.

Man has no destiny – although you have been told for thousands of years that you have a destiny.

This is what I call the way of the cunning, deceiving, exploiting people. Now when it is said to you that man has a destiny, you never think of a railway train. Only railway trains have destinations, stations. But beautiful words can go on hiding ugly realities. “Man has a destiny” – I have been hearing it from my childhood, and I have been saying each time it has been mentioned by somebody in some way, “Please don’t insult me.”

When I said this to one of my professors, he was shocked. He said, “I am not insulting you. To have a destiny is not an insult; it is the most honorable thing in life.”

I said, “It may be for you because you don’t understand what you are saying. Destiny means predetermined; my tomorrow is already predetermined by somebody. I have not even been consulted – as if it is none of my concern, I am nobody, just some playing cards in somebody’s hands; whatsoever he wants he makes out of me. Whatever game he plays, that is my destiny. And this is thought to be respectful?”

And the professor was not saying something crazy. That is what is thought all around the world. I said, “I can understand why you are shocked, because you have never thought about the word destiny. How can I have a destiny? I have not determined it. Then who is the guy who determines it? And what right has he got to determine it? He has not even asked me. I don’t know him; we have not even been introduced. Just for courtesy’s sake he could have asked me, ‘this is going to be your destiny – do you like it or not?’ But nobody has even bothered that much.”

Man has no destiny.

And I say unto you that it is only man who has not any destiny. Dogs have; buffalos have; donkeys have. They move on certain rails. Each donkey throughout millions of years has lived the same routine life: the birth, the love affair, and the difficulties of marriage, children, old age, all hopes shattered, all dreams unfulfilled, and the darkness of death. All the donkeys have lived that way, they are still living that way – but not man.

In fact, I want to say to you that all men are not behaving like men. A few are behaving like monkeys, a few are behaving like Yankees, but none even tries to assert, “I am a man.” But that assertion contains so much, it is almost immeasurable.

So first: man has no destiny. Once you understand it, almost all your problems disappear. I say “almost” – perhaps ninety-nine percent disappear; one percent remains. I want it to remain. Ninety-nine percent of your problems are created by deviating you, by driving you into ways which are not for you. But whenever I said that this is an insult, the reaction was the same – a shock.

Slowly I became aware that people don’t use words consciously. What they are saying is almost like a parrot, perhaps worse than a parrot.

I am reminded of a story. A Christian priest went into a pet shop. His own parrot had died, and that was his only companion. He was a celibate: no wife to quarrel with, no children to be engaged with. How long can you live with God alone? Once every week, Sunday morning, is good, but for the remaining six days, when the whole world goes to work… and even God worked those six days.

The poor priest has to remain in the church doing nothing.

Even the good God could not manage to remain for seven days without doing anything. In six days he created this neurotic world, and on the seventh day He said, ”Great! I have done a great job, now I can rest.” But this poor priest… so he had his parrot and slowly, slowly he made him almost a scholar, trained him. The whole week there was no other work. The parrot knew almost all the sermons of the priest. He had become lately a nuisance because he wouldn’t let the priest rest even a little while. Whenever the priest was resting the parrot would start his sermon that the priest had – with great labor and patience – been teaching him, not knowing that it was going to backfire.

He would shout at the parrot, “Shut up! You keep quiet! On Sunday I have to preach myself, and I have to hear my own words; and then seven days you torture me day and night. Whenever you see me you immediately start my sermons. I am fed up with these sermons!”

And the parrot would giggle. He would say, “What about me? And what about those fools who come to the church? Everybody is fed up. When I get bored I start the sermon – what else to do? And here I don’t see anybody, no congregation; only you are my congregation.”

The priest was thinking many times that if this parrot died – he was old, and if he died it would be good. By a coincidence the parrot died, and then the priest realized that it was impossible to live alone; the parrot had been a companion. Although he bored him, at least there was something – boredom; at least there was something to complain about, at least there was somebody he could shout at. Now there was nobody.

This is how habits work on people. You may be fed up with something – your husband, your wife; I call all these habits. You may be fed up with them, you may have thought many times, “If only this woman dies, or somebody takes her away… if she is hijacked…. In this whole world so many things are happening, but nothing happens to her: no accident, no hijacking, nobody elopes with her…. She seems to be accident-proof!”

And the same is what she goes on thinking, “This old foggy-head – how long am I going to suffer with him? Is he going to die or not.” But once the old foggy-head dies then she suddenly feels a tremendous vacuum intolerable.

The same happened with the priest. So he went to a pet shop to purchase another parrot. He said, “I want the best one, because the one I have lost is almost irreplaceable. He was such a great scholar, and such a hot preacher. He roused his congregation – although it was not much of a congregation, only I was there; but he was really a hot preacher.

“I am a silent and tolerant man – I am a priest and I am supposed to be; but he was able to break the ice. And he was more patient than me because when I used to become angry, he used to giggle; that giggle I can still hear. And I think perhaps he understood better than me. So I need something… really the best. I want to forget my parrot.”

The shopkeeper said, “You have come at the right time. Just now I have received a parrot which is a jewel. You cannot imagine anybody to compete with this guy. You come with me.”

He took him inside the shop. At the very back he had kept a beautiful parrot in a golden cage. The priest said, “What is the speciality of this parrot?”

He said, “You ask what speciality? Can’t you see these two threads hanging down by his legs?”

The priest said, “Yes, I can see them.”

The shopkeeper said, “If you pull the right thread – and nobody will be able to see it, nobody you have brought to introduce to the parrot…. You just slightly pull the right thread and immediately he gives the Sermon on the Mount.”

The preacher said, “That is great, because my parrot used to give sermons but not the Sermon on the Mount. He used to repeat my sermons, and I was repeating others’ sermons. And this parrot gives the Sermon on the Mount just with a slight hint to go? My parrot was not like that.

“He didn’t know any signals; the moment he saw me he started, and unless I shouted and made much fuss, he wouldn’t stop. Starting was no problem; the problem was stopping, because unless he stopped the whole sermon, it was very difficult to interrupt him. It was just a mechanical thing; he had to go all the way. But this is good. And what about the left thread?

The shopkeeper said, “If you pull the left thread he repeats the Christian prayer.”

The priest was really amazed, and he said, ’What if I pull both the threads?”

“You are expecting a sermon? A Christian prayer?” said the parrot. “You son-of-a-bitch, can’t you see I will fall on my bottom?”

Now, even a parrot has some sense, more than the priest asking about pulling on both his legs. Even the parrot could see that this was sheer stupidity. What kind of man is this priest!

So I am saying to you that, just parrot-like, man has been repeating words – but perhaps parrots are more alert. Perhaps they are just playing a game; perhaps they are just befooling you. You want to be befooled; you want to be entertained, and they are doing it. But deep down….

I have thought about it. I used to have a parrot myself in my childhood – I used to collect all kinds of animals. Looking into the eyes of the parrot, I had the feeling many times that when he was repeating the words that had been taught to him, he knew that these were just meaningless words. That was my feeling looking into his eyes. He was a very clever bird, because whenever I looked into his eyes, I would see a subtle smile. He knew why I was looking. I had an absolute certainty about his eyes: deep down we had not been able to deceive him. But I cannot say the same about so-called man.

Looking into the eyes of my professors who were saying, “Man has a destiny,” I have not found that smile of the parrot. They really believed what they were saying, because they knew the meaning of the words; but they don’t know the implications of the words. And the implications are many, and the most profound implications are indirect. They are never direct; you will not find them in the dictionaries.

I have imagined many times writing a dictionary not with meanings but with implications. But I am a lazy man; I would not even be able to work on half a page and it would be finished. So I have never started but the idea has always been there that each word has two things. One is the meaning – grammatical, linguistic, superficial, available in every dictionary. But nobody bothers about the second: the implication.

Implication is a totally different thing. For example, “Man has a destiny”; the meaning is clear, but what about the implication? What is the implication of the word destiny? There are so many implications. One is, that man is not a man at all, that man is a thing, not a being, because a thing can have a destiny. A chair can have destiny; it is made for a certain function, it Will fulfill its function. Man is not made to order. He is not furniture.

Man is consciousness.

Consciousness cannot have any destiny.

Consciousness has freedom.

Destiny is just the opposite of freedom; that is its implication. Destiny means you are a born slave. Even before you were born your stamp of slavery was completely sealed; you were finished before you were born. That’s the meaning of destiny as far as implication is concerned. In fact you were never born, because before birth death had happened; that is your destiny. You are programmed.

Because of this idea of destiny, astrologers, palmists, and all kinds of future predictors go on exploiting man. They would not have been able to exploit you if you were not carrying the idea that you have a destiny. If you have a destiny, then there may be some ways to find out what it is: perhaps in the lines of your hands, perhaps in the lines of your head, perhaps in the lines of your feet, or perhaps in your birth chart, in the combination and position of stars, planets. Some way must be there to read the program.

And the strangest thing is that you feel happy with astrologers telling you about your future. You are really too curious to know about the future, without ever thinking that to have a future means you are dead. If the future is already settled, then how is freedom possible? If tomorrow something is going to happen, then it is going to happen; I am just a victim in the hands of some unknown force – I am not my own master.

To have a destiny means you are not your own master.

You cannot do anything about your life.

These are the implications of that simple word, destiny. It leaves you dead. It leaves you a slave. It leaves you without any excitement because all is determined. It leaves you without any hope, because what can you hope? Whatever is going to happen is going to happen whether you hope or not. You are no longer significant in any way in your own life. Even to call it your own life is not right: Destiny has taken all juice out of you.

This is what has made man into a problem.

Once this is accepted, that “I am a determined being,” then you are just driftwood, because you don’t know what that destiny is. There is a subtle, unconscious feeling that there may be wise people who know it. Your parents may be knowing it, your teachers, your professors, your priests, your monks, your messiahs. These people must be knowing it because you don’t know.

You don’t know because there is no destiny to know – but all these people have managed a totally different show. They say you don’t know because you are ignorant, but there are wise people who know – incarnations of God, the people who have realized themselves, messengers of God. These are the people who know. Your only wise course will be to listen to them and to follow them and to believe in them because you don’t know and they do. […]

If man has a destiny then there is no possibility of turning off anywhere. And we have been told for millions of years, “You have a built-in program.” Now from where are you going to know what this built-in program is? Somebody has to tell it to you. Those are the manipulators, all around you; like an octopus, they go on sucking your blood from every possible side. And they go on filling you with ideas that you have to become this, you have to become that, you have to become somebody who has nothing to do with your nature. This is what has made man a problem.

In fact, man can be the solution, not only of himself, but of the whole existence, because he is the highest peak of consciousness.

Man lives a problematic life, and dies a problematic death. From the very beginning to the end he is just a long, long problem. That creates anxiety, anguish, tension, suffering, and a constant feeling that something is being missed. And that feeling is true. Not only something, everything is being missed.

But if you just stand a step back and look at the whole situation, and see how the problem is being created, then to solve it is just a child’s game.

I am reminded of a story. Gautam the Buddha one day comes into his morning discourse; ten thousand sannyasins are waiting for him, just like every day. But today there is something surprising.

Everybody is puzzled and looking at each other, because Buddha is coming with a handkerchief It is very costly – perhaps some king has presented it to him.

But he does not accept that kind of thing, so everybody is looking, thinking, what is the matter?

And why should he bring it just in his hand ahead of himself almost saying to everybody, “Look, look well”? And then he comes and sits; and keeping the handkerchief in his hand, says to his sannyasins, ”Look very carefully.”

They all look. There is nothing to look at, just a beautiful silken handkerchief. And then Buddha starts putting knots in the handkerchief; he puts five knots in it. There is immense silence… everybody is simply watching what he is doing. Then Buddha asks them, “Is this the same handkerchief the same that I had brought with me, or is it a different handkerchief?”

Sariputta, one of his chief disciples, stands up and says, “Why are you joking with us? You have never done such a thing. This is the same handkerchief” Buddha says, “Sariputta, think once again – because the handkerchief that I brought had no knots, and this has five knots. How can this be the same?”

Sariputta could see the point. He said, “I am sorry. I do understand. Although it is the same handkerchief now it is in a very knotted condition – such as a man in anguish. He is the same man; a man in suffering is the same man but in knots.”

Buddha said, “Exactly right. That’s what I want to show to you: that the man who is in suffering is not different from Gautam the Buddha. I am just a handkerchief without knots. You are a handkerchief with five knots.” Of course Buddha has his philosophy of five basic problems that trouble man: violence, greed, untruthfulness, unawareness, and the ego. You can find many more knots; these are just the main ones according to him.

Secondly he said, “I would like to ask you one thing more. I am trying to open these knots. Look at me – will this help to open the knots?” He pulled both the ends of the handkerchief; the knots became smaller and tighter. Somebody shouted, “What are you doing? This way those knots will never open. Such fine silk and you are pulling so hard! The knots are becoming so small that it will become almost impossible to open them again.”

Buddha said, “You can understand about this handkerchief so clearly – can’t you understand yourself? Can’t you see yourself in the same, understanding way? Have you been pulling your knots or not? Otherwise why do they go on becoming smaller and smaller, and tighter and tighter?

“A child is loose, relaxed. Look at the old man, just knots and knots. Certainly, whatever you are doing is wrong. You are pulling the handkerchief. You are trying hard; your intention is good, you want to open the knots. You are taking much trouble – but your doing is your very undoing. You are making things more and more complicated, worse and worse. And the more complicated they become, the harder you pull, because you think, What else to do?”

Buddha asked, “Then I would like to ask you, what do you suppose I should do?”

One monk stood up and he said, “I would like to come close, and first I would like to see how the knots have been put together.”

Buddha said, “That’s a scientific way. Before you can undo something, you have to know how it has been done, because if you know how it has been done, you have already known all that is needed to undo it; you have just to reverse the process.”

The monk looked at the handkerchief and he said “The knots have been done in such a way that if we relax the handkerchief and allow the knots to become looser rather than tighter, and help them to become loose, it is not going to be very difficult. They are simple knots.”

Buddha gave the handkerchief to him and the man opened the knots one by one. Buddha said,

“Today’s sermon is finished. I am not going to speak anymore today. Just go and meditate about your knots, and how you have managed to make them so tight. And just do the reverse.”

Any small problem, just look at it, at how you have been trying to solve it, and it goes on becoming worse and worse. Certainly in your doing there is something which is becoming nourishment to it rather than a killer. You are not poisoning it, you are nourishing it, feeding it. And don’t try to work on so many knots together. Just choose one small knot, the smallest you can find in yourself; by smallest, I mean the most insignificant.

People have the tendency to choose the most significant; even when they are choosing to solve their problems, they choose the greatest problem first. Now, that is simply foolish. Just become a little aware, alert. Start from the small things, very small things.

In one sermon Buddha was speaking, and a man sitting in front of him was moving his toe continuously. Buddha was not like me; otherwise he would have stopped him immediately. He tolerated it, tolerated it, tolerated it – but it was too much, because the man was just in front of him and he went on, went on, went on.

At the end Buddha said, “What is wrong with your toe?” The moment he said, “What is wrong with your toe?” the man stopped. Buddha said, “This is what is wrong with your toe: you are not aware of it. You were not doing it, it was happening almost unconsciously. It is just a habit; you must be doing it everywhere you are sitting. Now it goes on doing it by itself knowing that the master needs it. The master is not even aware that it is happening, because the moment I asked you about it, it stopped immediately. That means the moment your awareness went to the toe there was a complete break.”

Now, start with such small things which have not much investment in them. People start with their ego – they want to become egoless. Now, you are taking on such a big problem. You are so small, and the problem is so big, that you are going to fail.

In fact that’s why you have chosen the big problem, because you want to fail, you don’t want to succeed. Perhaps this too is the way of the ego, to choose the biggest problem. You are no ordinary man trying to change small things here and there; when you want to change, you want to change the real problem. Perhaps this is the ego coming in from the back and deceiving you.

Now choose something very insignificant, which makes not much difference. But the beauty is, the smallest problem has the same properties as the biggest problem, the same ingredients as the biggest problem and the same solution as the biggest problem.

All problems are one problem.

If you can solve a small problem – dissolve it, get rid of it, be finished with it – you know the master key.

Now you can go on opening all the locks in your house. And there is not going to be any trouble.

The basic key is awareness.

And while solving a small problem, you are starting to learn the ABC of awareness.

Choose something meaningless with no investment; it will be easier to work with. And once you have worked with it, you will be surprised: you have the secret, the whole secret of your puzzled, knotted life.

Solve it, then man is born in you.

Before that, you are only a problem.

-Osho

Excerpt from From Misery to Enlightenment, Chapter 19

Copyright© OSHO International Foundation

An 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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Purushottama Yoga

The fifteenth chapter of the Bhagavad Gita is entitled Purushottama Yoga or Yoga of the Supreme Spirit. Following are three translations of the text.

Purushottama Yoga

  1. Krishna said:
    They speak of the eternal Ashvattha tree
    Having its origin above and its branches below
    Whose leaves are the (Vedic) hymns.
    One who understands this
    Is a knower of the Vedas.
  2. The branches spread below and above.
    The tree is nourished by the Gunas;
    Sense pleasures are its sprouts;
    And its roots stretch below
    In the human world causing Karmic bondage.
  3. Neither its form nor its beginning,
    Neither its end nor its existence
    Is perceptible here on the earth.
    Having cut these firm roots of the Ashvattha tree
    By the mighty axe of Vairaagya or detachment;
  4. The goal should be sought reaching
    Which one does not come back; thus thinking:
    In that very primal spirit I take refuge
    From which this primal manifestation comes forth.
  5. Those who are free from pride and delusion,
    Who have conquered the evil of attachment,
    Who are constantly dwelling in the Supreme Self
    With all Kaama completely stilled, who are free
    From the dualities known as pleasure and pain;
    Such undeluded persons reach the eternal goal.
  6. The sun does not illumine there,
    Nor the moon, nor the fire.
    That is My supreme abode.
    Having reached there they do not come back.
  7. Atma in the body is My eternal
    Indivisible fragment indeed.
    Atma gets bound due to superimposition
    Or association with the six sensory faculties,
    Including the mind, of perception.
  8. As the air takes away the aroma from the source,
    Similarly Atma takes the six sensory faculties
    From the physical body it casts off
    To the body it acquires.
  9. The Jeevaatma enjoys sense pleasures
    With the help of six sensory faculties:
    Hearing, touch, sight, taste, smell, and mind.
  10. The ignorant do not perceive Jeeva
    Departing from the body, or remaining in the body
    And enjoying sense pleasures by associating with the Gunas.
    Those with the eye of knowledge can see.
  11. The yogis striving behold Atma
    Abiding in their heart; but the ignorant,
    Whose intellect is not pure,
    Do not perceive Him even though striving.
  12. The light that coming from the sun
    Illumines the whole world;
    And which is in the moon, and in the fire;
    Know that light to be Mine.
  13. Entering the earth
    I support all beings with My energy;
    Becoming the sap-giving moon
    I nourish all the plants.
  14. Becoming the digestive fire,
    I remain in the body of all living beings;
    Uniting with vital breaths, the Prana and Apana,
    I digest all four varieties of food; and
  15. I am seated in the hearts of all beings.
    The memory, knowledge, and the removal of doubts
    And wrong notions by reasoning or in Samadhi come from Me.
    I am verily that which is to be known by all the Vedas.
    I am, indeed, the author of the Vedanta
    And the knower of the Vedas.
  16. There are two entities in this world:
    The perishable and the imperishable.
    All beings are perishable,
    And the Atma is imperishable.
  17. There is another supreme spirit
    Called Ishvara or Paramaatma,
    The indestructible Lord who pervades
    The three worlds and sustains them.
  18. I am beyond the perishable body,
    And higher than the imperishable Atma;
    Therefore, I am known in this world and in the Vedas
    As Purushottama, or the Supreme Spirit.
  19. The wise one, who truly knows Me as the Purushottama,
    Knows everything and worships Me wholeheartedly, O Arjuna.
  20. Thus this most secret science
    Has been explained by Me, O sinless Arjuna.
    Having understood this, one becomes enlightened
    And one’s all duties are accomplished.

This is the end of Chapter XV of the Bhagavad Gita
Entitled “Purushottama-Yoga,”

http://www.santosha.com/philosophy/gita-chapter15.html

Purushottama Yoga: (The Yoga of the Supreme Person)

1. The Blessed Lord said: “Creation, with its Eternal as well as ephemeral aspects, can be likened to the Ashwattha tree which has its roots above70and branches below; the Vedas are its leaves. He who fully comprehends the nature of this tree truly understands.

2. “Above and below spread its branches; the sense objects are its buds and nourished it is by the Gunas; and its roots which bind the soul according to Karma, stretch forth into the world.

3. “Its true form is not comprehended here 71 , nor its end, nor its origin, nor even its existence. With determination one must cut down this strongly rooted tree with the sharp axe of non-attachment.

4. “Thereafter, one must seek that Supreme State from which there is no return and there surrender to that Primeval Being from Whom this Creation has emanated.

5. “To that imperishable haven go the enlightened ones who are free from both pride and delusion, who have transcended the desire for objects of the senses, who are ever dwelling in the Self, and are also beyond the clutches of the pairs of opposites such as pleasure and pain.

6. “Neither the Sun, nor the Moon, nor fire can illumine that Supreme Self-effulgent State upon reaching which there is no return. That is My Supreme Abode.

7. “The Eternal Jivatma in the human body is but a small part of My own Being; and It is that alone which draws round Itself the mind and the senses, both of which are rooted in Prakriti.

8. “Even as the wind carries the scents from flower beds, so too the Jivatma who is the Master of the body, carries with Him the senses and the mind whenever He discards one body and acquires another.

9. “It is while dwelling in the senses of sound, sight, touch, taste, and smell, and in the mind that the Jivatma experiences objects.

10. “The deluded perceive Him neither when He experiences sense objects in association with the Gunas, nor when He departs from a body; but they see, who are endowed with the eyes of Knowledge.

11. “Yogis who strive, see Him seated in themselves but not so the ignorant, whose heart is impure, even though they may try hard.

12. “The light of the Sun that illumines the whole world, as also that of the Moon and even fire – know thou that all this light is Mine.

13. “Pervading this world, I animate all beings with My energy; and becoming the sap, I nourish all plants.

14. “It is I again as Vaiswanara 72 fire, who entering the body of living beings digests, in association with breath, the four kinds of food 73 .

15. “I reside in the hearts of all; from Me proceed the faculties of memory, wisdom and discrimination; it is I who am to be known in all the Vedas; it is I who am the Author of Vedanta and the Knower of the Vedas as well.

16. “There are two Purushas in the world, associated respectively with the perishable 74 and the Imperishable 75 . All the perishable aspects belong to the former, and the eternal aspects to the latter.

17. “But distinct from these two and above them both is the Supreme Purusha 76 called the Universal Self 77 , who as the Indestructible Lord 78 pervades the three worlds and sustains them.

18. “Because I transcend the perishable and even the Imperishable as well, I am known in the world and also in the Vedas as Purushottama, the Supreme Person.

19. “O Bharata, he who, undeluded, knows Me as Purushottama, knows all, and he worships Me with all his heart.

20. “Thus, O sinless one, have I revealed to thee this most profound Knowledge. He who grasps it becomes enlightened and his mission in life is accomplished.”

Thus in the Bhagavad Gita, the Essence of the Upanishads, the Science of Brahman, the Scripture of Yoga, the Dialogue between Sri Krishna and Arjuna, ends the fifteenth chapter, entitled: Purushottama Yoga

70In God.
71In the state of being involved in the worldly life. This phenomenon (the tree of Samsara) vanishes to one upon attainment of Brahma Jnana. But it continues to exist for all others, in ignorance.
72The fire in the stomach.
73i.e., that which is masticated, sucked, licked and drunk.
74Kshara.
75Akshara.
76Purushottama.
77Paramatma.
78Parameshwara.

http://www.abuddhistlibrary.com/Buddhism/H%20-%20World%20Religions%20and%20Poetry/World%20Religions/From%20the%20Indian%20Tradition/Classic%20Texts/The%20Bhagavad%20Gita/Purushottama%20Yoga_%20The%20Yoga%20of%20the%20Supreme%20Person.htm

 

FIFTEEN: THE LORD-GOD

 

Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, but having its seed above in the Highest and its ramifications on this earth below. The scriptures are its leaves, and he who understands this, knows.

Its branches shoot upwards and downwards, deriving their nourishment from the Qualities; its buds are the objects of sense; and its roots, which follow the Law causing man’s regeneration and degeneration, pierce downwards into the soil.

In this world its true form is not known, neither its origin nor its end, and its strength is not understood., until the tree with its roots striking deep into the earth is hewn down by the sharp axe of non-attachment.

Beyond lies the Path, from which, when found, there is no return. This is the Primal God from whence this ancient creation has sprung.

The wise attain Eternity when, freed from pride and delusion, they have conquered their love for the things of sense; when, renouncing desire and fixing their gaze on the Self, they have ceased to be tossed to and fro by the opposing sensations, like pleasure and pain.

Neither sun, moon, nor fire shines there. Those who go thither never come back. For, O Arjuna, that is my Celestial Home!

It is only a very small part of My Eternal Self, which is the life of the universe, drawing round itself the six senses, the mind the last, which have their source in Nature.

When the Supreme Lord enters a body or leaves it, He gathers these senses together and travels on with them, as the wind gathers perfume while passing through the flowers.

He is the perception of the ear, the eye, the touch, the taste and the smell, yea and of the mind also; and the enjoyment the things which they perceive is also His.

The ignorant do not see that it is He Who is present in life and Who departs at death or even that it is He Who enjoys pleasure through the Qualities. Only the eye of wisdom sees.

The saints with great effort find Him within themselves; but not the unintelligent, who in spite of every effort cannot control their minds.

Remember that the Light which, proceeding from the sun, illumines the whole world, and the Light which is in the moon, and That which is in the fire also, all are born of Me.

I enter this world and animate all My creatures with My vitality; and by My cool moonbeams I nourish the plants.

Becoming the fire of life, I pass into their bodies and, uniting with the vital streams of Prana and Apana, I digest the various kinds of food.

I am enthroned in the hearts of all; memory, wisdom and discrimination owe their origins to Me. I am He Who is to be realised in the scriptures; I inspire their wisdom and I know their truth.

There are two aspects in Nature: the perishable and the imperishable. All life in this world belongs to the former, the unchanging element belongs to the latter.

But higher than all am I, the Supreme God, the Absolute Self, the Eternal Lord, Who pervades the worlds and upholds them all.

Beyond comparison of the Eternal with the non-eternal am I, Who am called by scriptures and sages the Supreme Personality, the Highest God.

He who with unclouded vision sees Me as the Lord-God, knows all there is to be known, and always shall worship Me with his whole heart.

Thus, O Sinless One, I have revealed to thee this most mystic knowledge. He who understands gains wisdom and attains the consummation of life.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the fifteenth chapter, entitled: The Lord-God.

Buddham Sharanam Gachchhami – Osho

Beloved Osho,

Is this a question, a realization, or a declaration?

Something beyond forces me to put this on paper; though I am writing this, the words are not mine.

It is past midnight, about five o’clock on the full moonlight night of the Indian month known as “Bhadra the Thursday,” The Guruvar Master’s Day in Indian language.

I am in vipassana meditation, as my eyes open, a dazzling light brightens the room. I cannot keep my eyes open, as the light is too dazzling. After a few minutes, I can open my eyes and I become quite aware.

Two figures are standing before me: one is beloved Bhagwan with folded hands and that gentle, beautiful smile; and the other is Gautam Buddha in Gyan Mudra. It is Buddha’s third body.

He looks at beloved Bhagwan, and after a few moments he touches the feet of Bhagwan and merges with his body, smilingly.

I hear him saying:

“I have fulfilled my promise. I was to come as Maitreya after two thousand five hundred years, and I have come. If you have eyes, you will see me; if you have ears you will hear me; if you have a heart you will feel and recognize me. My third body I had kept in existence to rebirth, to help whoever wanted my help.

“With due respect and adoration, I have to state that I could have merged with Krishnamurtiji, but due to his insistence on being original I could not merge and help individuals through him. I was hopeful, as he was especially prepared for my appearance – but he was adamant. His body suffered a lot due to his resistance to accepting me. He preferred and chose ceaseless pain and suffering for this.

“My third body now cannot remain in existence if it is not accepted for rebirth or merging. The time I had decided for it is coming close to an end so I cannot wait any longer, and hence I am merging my third body with Bhagwan’s energy without disturbing his individuality.

“He is like an ocean; many small and big rivers merge with it, but still the ocean remains, unperturbed. Its identity remains as an ocean without any change.

“In him, all enlightenments – past, present and future – have become alive and active; a unique event that has not happened before, nor will it happen again. Bhagwan is total acceptance, total emptiness, total nothingness, and unbounded compassion. He is both Purna and Shunya incarnated.

“From my third body, I address him as ‘Bhagwan,’ but from now onwards he will not be only ‘Bhagwan Rajneesh,’ he will be ‘Bhagwan Rajneesh, the Buddha Lord Maitreya’ – A Buddha, A True Friend to All.”

Thus saying, Buddha’s third body merged with our beloved, beautiful Bhagwan.

Bhagwan’s radiance was increasing and filled the whole universe. I remember the prophecy of Lama Karmapa, who had predicted this event, but had asked me not to talk about the event till it happened. Now it has happened and flowers have showered.

So let it be known to all, let it be shouted from the rooftops that Bhagwan Rajneesh, the Buddha Lord Maitreya, is here; Buddha has fulfilled his promise.

The light was fading, the full moon was setting slowly in the West with its cool, silent fading light; and in the East the new sun was rising with a light orange glow, silently bringing a new day, and with it a new journey.

Beloved, beautiful Bhagwan slowly, slowly disappeared with a gentle smile and folded hands, leaving me in that gentle morning light with a heart full of gratitude and eyes full of tears.

Beloved Osho, I bow down to you, announcing to the world that Bhagwan Rajneesh, the Buddha Lord Maitreya, is here and the flowers have showered. To date, Masters have declared themselves, but today a disciple declares with gratitude that the Master, the Buddha, a Real Friend, has come with a new radiance to help all.

Beloved Osho, I have nothing to offer – not even a flower – and yet I offer everything. Thus, something is given and something is taken.

Oh beloved sannyasins, devotees and friends who are present here are the blessed ones to hear this declaration and witness this unique event.

Oh sannyasins, rejoice, celebrate and sing, “BUDDHAM SHARANAM GACHCHHAMI;

SANGHAM SHARANAM GACHCHHAMI; DHAMMAM SHARANAM GACHCHHAMI.”

Beloved Osho, I was reluctant to write this to you, but something unknown forces me to write to you. I do not know whether this is right to do or not. Will you please comment on the event?

Govind Siddharth, it is not a question.

It is a realization, and it is a declaration.

Whatever you have experienced was not a dream. Your whole life may have been a dream, but this experience is absolute reality. That’s why you felt an unknown force compelling you to declare it. You had to declare it – it is impossible to hide the truth.

It has not only happened to you alone; there are two more persons present here to whom the same experience at the same time has happened. They are also hesitating whether to declare it or not. The hesitation is natural, because the declaration is so big and you feel so small, but you cannot keep it within you. It is just like a pregnant woman – how long can she hide that she is pregnant? One day she is going to give birth to a child.

Every truth is a living experience.

And the very nature of life is expression, expansion, declaration. Each flower declares it, each morning the sun declares it, each night millions of stars declare it. Of course their language of declaration is different – a flower declares it by its fragrance, the star declares it by its light, the moon declares it by its beauty.

But truth, beauty, good… these three – satyam, shivam, sundaram – are the basic, the fundamental trinity of existence. You cannot hide them.

One feels embarrassed – how to say it? And to say it in a world which is skeptical, in a world where people are deaf as far as truth is concerned, where people are blind as far as beauty is concerned, where people don’t have hearts as far as feeling, sensitivity is concerned… one feels alone to declare such a thing.

But it is not out of egoism – you cannot declare such a thing out of egoism because the ego will feel very embarrassed, and ego does not like to feel embarrassed. It is out of humbleness that one declares such experiences.

I was waiting… out of those three persons, who is going to declare it first? Govind Siddharth has proved really humble, courageous. Whatever he is saying, he has seen – not in sleep, not in dream.

It is true that J. Krishnamurti was prepared for exactly this phenomenon.

Gautam Buddha had promised that after twenty-five centuries he will be coming as Lord Maitreya. Maitreya means ‘the friend’.

Of course, his own body was burned and could not be kept for twenty-five centuries; the technology was not yet developed. Now it is possible. There are ten bodies in the world which are being kept. They are dead, it is very expensive to keep them, but those people were very rich people and they have willed that their bodies should be kept – because science is saying that within ten or twelve years, at the most twelve, we will be able to revive dead bodies. These rich people have allowed their bodies to be kept, so that when the technology is ready to revive them, they can be revived back to life again.

Gautam Buddha had to use a totally different kind of technology – not scientific but occult. The physical body died. But there are other bodies within this body which don’t die, and he has lived with his third body. He cannot be born through a womb; that is impossible, that is against the nature of things. Once you are enlightened, you cannot be born through the natural process, through a womb.

It is his compassion. No one before him has ever tried. Perhaps no one before him had such compassion.

The story is that Gautam Buddha reaches the door of nirvana – and once you enter the door you disappear into the universe. The doors are opened, the doorkeeper welcomes him. But Buddha refuses to enter the door and he says, “I will stay here outside the door, because millions of my fellow travelers are groping in the dark. I will try in every possible way to help them. Unless every living being has passed through the door, I will wait. I am going to be the last.”

This is not just a parable, not just a fictitious story, but something absolutely factual in the world of mysticism. It is not factual in the world of matter, it is factual in the world of the spirit.

J. Krishnamurti was prepared by very learned scholars who had found in all the scriptures – Tibetan, Chinese, Japanese, Indian – the promise of Buddha that after twenty-five centuries he would be coming back: “I will find a way. I cannot come through a womb but I can enter into a living being, can merge my soul with his soul.” When the theosophists found this, they started searching for somebody who could be prepared – in purity, in discipline, in meditation, consciously – so that he can become a vehicle of Lord Maitreya.

They worked really hard on J. Krishnamurti.

He was not the only one they worked on. They had chosen at least five children of immense intelligence, and they worked on all five. One of the five was Nityananda, Krishnamurti’s elder brother. He died; he died because of too much arduous discipline. He was immensely intelligent. He would have become a great scientist, a great philosopher, but he was not meant to become a great mystic – and perhaps not a vehicle of Gautam Buddha.

Training those five – and when Nityananda died, the four – slowly it became clear that Krishnamurti was the best out of the four. One was Raj Gopal, who was made personal secretary to J. Krishnamurti. And he betrayed J. Krishnamurti because he carried that resentment for his whole life. He was chosen for the same purpose, and finally he was just made a personal private-secretary. He was angry, resentful, but he didn’t show it.

He was the managing trustee of all the properties that belonged to the organization which was created for Krishnamurti – its name was “The Star of the East.” The royalties for all of Krishnamurti’s books were going to Raj Gopal. And just five years ago, he simply betrayed J. Krishnamurti. He simply said, “You have nothing to do with the organization, the money, the books, the royalties.” At the age of eighty-five, Krishnamurti had to begin again from ABC.

This man, Raj Gopal, must have had a tremendous patience, because for sixty years he kept the resentment repressed in himself, waiting for the right moment when Krishnamurti was so old that he could not do anything. At that moment he would desert him. He took away all the assets of Krishnamurti Foundation – he was the head of the foundation – and Krishnamurti was left, at the age of eighty-five, just a beggar.

Another boy who was trained was a German. Seeing that he was not going to be chosen, he behaved just like a German: he created a new organization and revolted against the theosophical movement, created a split in the movement. And the German section of the theosophical society became a separate party. He became the leader of it, hoping that he would compete with J. Krishnamurti not understanding at all that these matters are not of competition.

Krishnamurti himself, after years of training and discipline… rather than becoming pure, rather than becoming a right-vehicle, he became so hateful towards all the ringleaders who were torturing him – telling him to fast, telling him to wake up early in the morning at three o’clock, have a cold bath at three o’clock – with all good intentions, but they never realized the fact that you cannot make anybody a Gautam Buddha. It is not a question of training. However good the intentions are, the result is going to be a disaster.

When Krishnamurti reached the age of twenty-five, they gathered the chief leaders of the theosophical movement in Holland, where Krishnamurti was going to declare that Gautam Buddha had entered into him and he has become the world teacher.

But he was a sincere man. Gautam Buddha did not enter. If he had been a man like the pope or

Ayatollah Khomeini he could have said, “Yes, Gautam Buddha has entered in me and I am the world teacher.” But he refused. He said, “No Gautam Buddha has not entered in me, and I am not the world teacher. Not only that, I am not going to be a teacher at all.”

It was such a shock to the six thousand leaders of the movement who had come from all over the world. They could not believe it – they had prepared this man, they had fought for this man in the courts, they had done everything that was possible to give him the best education. He never gave an indication that he was unwilling. And at the last moment, when he stood up, he declared, “I dissolve the organization, ‘The Star of the East’. I am not the world teacher.” It was a reaction. You cannot force anybody into paradise. A forced paradise will become hell, because the basic element of freedom is missing.

Gautam Buddha’s third body has been hovering around the world to find someone to become a vehicle, so that whatever he said twenty-five centuries ago can be updated, resurrected, made fit for the modern man – for the new man who is going to be born.

In twenty-five centuries so much dust has gathered that unless something absolutely fresh begins…

There are millions of Buddhists, there are thousands of great Buddhist monks; it looks simply absurd that he should not choose a vehicle from these people. It will be just natural and logical to choose a Dalai Lama or a great Buddhist monk, learned.

But you have to remember – that is one of my basic emphases – that these people cannot be chosen, because they are still hanging on to the Buddha that was twenty-five centuries ago. To choose them as vehicles is just meaningless; they will be repeating the same.

I love Gautam Buddha as I have not loved any other master, but my love is not blind. I have criticized him as severely as possible. I have praised him when I have found him right – right for today, right for tomorrow, right for the new humanity to come. And I have criticized him severely whenever I have found that he is twenty-five centuries old, still carrying conditionings, rotten ideas which are of no use for the new man, but will be a great hindrance.

Govind Siddharth must have been puzzled seeing what he has seen, because I would appear to be the last man that Gautam Buddha would choose to be a vehicle.

But this is the beauty of Gautam Buddha: he understands that the message has to be for the present and for the future, that he needs an absolutely fresh being – unattached to any old tradition, his tradition included – a man absolutely untraditional, unorthodox. A man of today, as fresh as today’s rose – even if the man goes many times against the teachings of the old Buddha.

I was not going to declare it for the simple reason that then it would become difficult for me to criticize the old man. So I was keeping completely aloof, so that my freedom and my independence are not in any way curtailed.

I have my own message.

If Gautam Buddha finds that my message has the essentials of his message too, then it is his choice.  It is not a burden on me. I will go on criticizing him whenever I find anything that is not right for human growth in the future.

But Govind Siddharth’s difficulty was that he could not keep it a secret. One of the most difficult things in the world is to keep a secret – and such a secret!

But I will remain exactly the same as I am, no compromise. Gautam Buddha and all the masters of the past can choose me as their vehicles, but I will not allow any pollution. My message will remain my message.

Yes, they can… and Govind Siddharth says it rightly: The river can fall into the ocean; thousands of rivers can fall into the ocean – they don’t make the ocean sweet. They themselves become salty.

Gautam Buddha has chosen me as his vehicle because it was difficult now to keep hanging around in his third body anymore. Twenty-five centuries have passed; in fact a few more years have passed. He had to choose, but he has chosen a person who has his own message. It will surely be beautiful if it coincides with his essentials, but if it does not coincide, then I am going to be as hard on him as I have been before. It will not make any difference.

I am not going to be his voice; I am going to remain my voice.

But what Govind Siddharth has seen is a tremendous experience, a great realization.

There are two more persons present here – if they gather courage, then their questions will be coming. If they cannot gather courage, then they will always remain burdened with a secret. It is better to bring it in the open and be free of it – and anyway it is in the open, Govind Siddharth has done almost 99.9 percent of the work. Nothing is left for you.

Anybody who has been close to me has felt it many times, that I bring Gautam Buddha, his life, his stories, more than those of anybody else to illustrate some of my ideas. Gautam Buddha comes very close to me. The difference is not of twenty-five centuries – maybe only twenty-five centimeters – but the difference is there.

I am not a person who compromises.

I will not be compromising with Gautam Buddha either, but whatever is ultimate truth is nobody’s possession, neither Gautam Buddha’s nor mine. Only the non-essentials are different; the essential is always the same. And my effort is to cut all non-essentials and give you only the pure, essential message, because only the essential religion is going to survive in the future. The non-essential rituals are all going to be dead.

With this century ending, there will be a religiousness in the world but no religions.

Perhaps he has chosen a right man.

And he has also chosen a right man in Govind Siddharth to declare the fact. I was not going to declare it, because declaration from my side brings a certain compromise, as if I have become a vehicle of somebody else’s message.

I am nobody’s vehicle. In fact, my message and Gautam Buddha’s message are almost parallel – so parallel, so similar that it can be said that he was my vehicle or it can be said that I am his vehicle. But it is not going to change my approach in any way. Now I will be even harder on Gautam Buddha, so that only the most essential and the purest part of him reaches to humanity in the future.

-Osho

From The Osho Upanishad, chapter 35.

There is a related post concerning Govind Siddharth’s meeting with the 16th Karmapa at Osho and the 16th Karmapa.

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.

Five Categories of Teachers – Osho

14 October, 1982 in INS Portland Oregon

Osho’s visit to the U.S Immigration and Naturalization Service was in connection with an application for permanent residence in the USA, filed on his behalf a year earlier. These extracts are from highlights of what Osho said about his work and vision.

Q: Okay, do you consider yourself a teacher of religion?

I will have to explain it.

Q: You may feel free to explain that to me.

In India we have five categories of teachers. The first category is called the Arihanta; he’s a teacher and also a master. Being a master means that he has realized what he says. For example, Jesus will be called an Arihanta because whatsoever he says is his own realization. He says, “It is on my own authority.”

The second category is called the Siddha. The Siddha is only a master. He has realized but he’s incapable of communicating it. He cannot say what he has realized; in a way he is dumb. And there have been many saints in the world who have not spoken because they cannot manage to bring the beyond within the words. That too is called a Buddha, a teacher.

The third category is called an Acharya – who is only a teacher but not a master. He knows exactly what he’s teaching, but not on his own authority. The Pope is an Acharya. If Jesus is an Arihanta, then the Pope is an Acharya. He is speaking on the authority of the Bible, not on his own authority.

The fourth category is called Ubadhyay – one who is not even certain of what he says. Perhaps fragments are true. P.D. Ouspensky has written a book on Gurdjieff: In Search of the Miraculous. Its subtitle is “Fragments of an Unknown Teaching”, and he’s very true in writing the subtitle – only fragments, because he could understand only parts of it; parts were beyond him. He’s also called a teacher.

And the fifth is called a Sadhu. A Sadhu is one who has not achieved but is trying sincerely to achieve. He may be just one foot ahead of you, but he can teach that much. He cannot claim the achievement; he cannot say with certainty that this is so.

English is poor in that way, it has only two words. English is poor in many ways, particularly as far as religion is concerned, but is bound to be so. Eastern languages are poor in scientific terms. So you have only one word, teacher, for everything. You can call me a teacher but to us it means a very lower category.

Q: Where would you put yourself on this list of five categories?

I am an Arihanta. You can call me a super teacher, because I speak on my own authority. I don’t have to rely on Jesus, or Buddha, or Krishna. What I say, I know. If I don’t know, I don’t say it.

Q: Do you consider Sheela enlightened?

No, not yet.

Q: Does she not have the power to conduct sannyas?

She has the power to conduct Sannyas, as one of the Acharya category – those five categories all can conduct Sannyas – but she has to conduct Sannyas only with my consent, she cannot conduct Sannyas on her own.

Q: Sheela has not reached?

She may reach any moment, but she has not reached yet.

There is some discussion of the running of the ashram in Poona. Osho explains the difference between the day-to-day running of the ashram and the spiritual work.

About these small things I give them absolute freedom. As far as initiation is concerned and the inner transformation is concerned, sannyas is total surrender. Either you are a Sannyasin or you are not. You cannot be in a doubtful situation.

And it is not democratic; remember… no transformation process can be democratic because it is like asking the sleeping people, “Would you like to be awake?” So what?… A sleeping person has to be awakened. He cannot be asked. He may even resist, he may even fight you, that you are disturbing his beautiful dream.

I’m not talking about the society. For the society and the political world, democracy is perfectly okay, but for any inner transformation process democracy does not work, it has never worked.

[NOTE: This was published in The Rajneesh Times, 26th August 1983 while Osho was in silence.]

Copyright© OSHO International Foundation

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

Stilling the Mind vs. No-Mind – Osho

There has been a long misunderstanding about these two things: Keeping the mind still and mindlessness. There have been many people who have thought that they are synonymous. They appear to be synonymous, but in reality they are as far apart as two things can be, and there is no way to bridge them.

So first let us try to find the exact meanings of these two words, because the whole of Ta Hui’s sutra this evening is concerned with the understanding of the difference.

The difference is very delicate. A man who is keeping his mind still and a man who has no mind will look exactly alike from the outside, because the man who is keeping his mind still is also silent. Underneath his silence there is great turmoil, but he is not allowing it to surface. He is in great control.

The man with no mind, or mindlessness, has nothing to control. He is just pure silence with nothing repressed, with nothing disciplined — just a pure empty sky.

Surfaces can be very deceptive. One has to be very alert about appearances, because they both look the same from the outside — both are silent. The problem would not have arisen if the still mind was not easy to achieve. It is easy to achieve. Mindlessness is not so easy to achieve; it is not cheap, it is the greatest treasure in the world. Mind can play the game of being silent; it can play the game of being without any thoughts, any emotions, but they are just repressed, fully alive, ready to jump out any moment. The so-called religions and their saints have fallen into the fallacy of stilling the mind. If you go on sitting silently, trying to control your thoughts, not allowing your emotions, not allowing any movement within you, slowly slowly it will become your habit. This is the greatest deception in the world you can give to yourself, because everything is exactly the same, nothing has changed, but it appears as if you have gone through a transformation. The state of no-mind or mindlessness is just the opposite of stilling the mind — it is getting beyond the mind. It is creating such a distance between yourself and the mind that the mind becomes the farthest star, millions of light years away, and you are just a watcher. When the mind is stilled you are the controller. When the mind is not you are the watcher. These are the distinguishing marks.

When you are controlling something you are in tension; you cannot be without tension, because that which is controlled is continuously trying to revolt against you, that which is enslaved wants freedom. Your mind sooner or later will explode with vengeance.

A story I have loved … In a village there was a man of a very angry and aggressive type, so violent that he had killed his wife, for something trivial. The whole village was afraid of the man because he knew no argument except violence.

The day he killed his wife by throwing her into a well, a Jaina monk was passing by. A crowd had gathered, and the Jaina monk said, “This mind full of anger and violence will lead you to hell.”

The situation was such that the man said, “I also want to be as silent as you are, but what can I do? I don’t know anything. When anger grips me I’m almost unconscious, and now I have killed my own beloved wife.”

The Jaina monk said, “The only way to still this mind, which is full of anger and violence and rage, is to renounce the world.” Jainism is a religion of renunciation, and the ultimate renunciation is even of clothes. The Jaina monk lives naked, because he is not allowed to possess even clothes. The man was of a very arrogant type, and this became a challenge to him. Before the crowd he threw his clothes also into the well with the wife. The whole village could not believe it; even the Jaina monk became a little afraid, “Is he mad or something?” The man fell down at his feet and said, “You may have taken many decades to reach the stage of renunciation … I renounce the world, I renounce everything. I am your disciple — initiate me.” His name was Shantinath, and shanti means ‘peace’. It often happens … if you see an ugly woman, most probably her name will be Sunderbhai, which means ‘beautiful woman’. In India people have a strange way … to the blind man they give the name Nayan Sukh. Nayan Sukh means ‘one whose eyes give him great pleasure’. The Jaina monk said, “You have a beautiful name. I will not change it; I will keep it, but from this moment you have to remember that peace has to become your very vibration.” The man disciplined himself, stilled his mind, fasted long, tortured himself, and soon became more famous than his master. Angry people, arrogant people, egoistic people can do things which peaceful people will take a little time to do. He became very famous, and thousands of people used to come just to touch his feet.

After twenty years he was in the capital. A man from his village had come for some purpose, and he thought, “It will be good to go and see what transformation has happened to Shantinath. So many stories are heard — that he has become a totally new man, that his old self is gone and a new, fresh being has arisen in him, that he really has become peace, silence, tranquility.”

So the man went with great respect. But when he saw Muni Shantinath, seeing his face, his eyes, he could not think that there had been any change. There was none of the grace which necessarily radiates from a mind which has become silent. Those eyes were still as egoistic — in fact they had become more pointedly egoistic. The man’s presence was even more ugly than it used to be.

Still, the man went close. Shantinath recognized the man, who had been his neighbor — but now it was beneath his dignity to recognize him. The man also saw that Shantinath had recognized him, but he was pretending that he did not. He thought, “That shows much.” He went close by Shantinath and asked, “Can I ask you a question? What is your name?”

Naturally, great anger arose in Shantinath because he knew that this man knew perfectly well what his name was. But still he kept himself in control, and he said, “My name is Muni Shantinath.”

The man said, “It is a beautiful name — but my memory is very short, can you repeat it again? I have forgotten … what name did you say?” …

This was too much. Muni Shantinath used to carry a staff. He took the staff in his hand he forgot everything — twenty years of controlling the mind — and he said, “Ask again and I will show you who I am. Have you forgotten? — I killed my wife, I am the same man.”

Only then did he recognize what had happened … in a single moment of unconsciousness he realized that twenty years have gone down the drain; he has not changed at all. But millions of people feel great silence in him … Yes, he has become very controlled, he keeps himself repressed, and it has paid off. So much respect and he has no qualification for that respect — so much honor, even kings come to touch his feet.

Your so-called saints are nothing but controlled animals. The mind is nothing but a long heritage of all your animal past. You can control it, but the controlled mind is not the awakened mind.

The process of controlling and repressing and disciplining is taught by all the religions, and because of their fallacious teaching humanity has not moved a single inch — it remains barbarous. Any moment people start killing each other. It does not take a single moment to lose themselves; they forget completely that they are human beings, and something much more, something better is expected of them. There have been very few people who have been able to avoid this deception of controlling mind and believing that they have attained mindlessness.

To attain mindlessness a totally different process in involved: I call it the ultimate alchemy. It consists only of a single element — that of watchfulness.

Gautam Buddha is passing through a town when a fly comes and sits on his forehead. He is talking to his companion, Ananda, and he just goes on talking and moves his hand to throw off the fly. Then suddenly he recognizes that his movement of the hand has been unconscious, mechanical. Because he was talking consciously to Ananda, the hand moved the fly mechanically. He stops and although now there is no fly, he moves his hand again consciously.

Ananda says, “What are you doing? The fly has gone away …”

Gautam Buddha says, “The fly has gone away … but I have committed a sin, because I did it in unconsciousness.”

The English word ‘sin’ is used only by Gautam Buddha in its right meaning. The word ‘sin’ originates in the roots which mean forgetfulness, unawareness, unwatchfulness, doing things mechanically — and our whole life is almost mechanical. We go on doing things from morning to evening, from evening to morning, like robots.

A man who wants to enter into the world of mindlessness has to learn only one thing — a single step and the journey is over. That single step is to do everything watchfully. You move your hand watchfully; you open your eyes watchfully; you walk, you take your steps alert, aware; you eat, you drink, but never allow mechanicalness to take possession over you. This is the only alchemical secret of transformation.

A man who can do everything fully consciously becomes a luminous phenomenon. He is all light, and his whole life is full of fragrance and flowers. The mechanical man lives in dark holes, dirty holes. He does not know the world of light; he is like a blind man. The man of watchfulness is really the man who has eyes.

– Osho

From The Great Zen Master Ta Hui, Chapter 28

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.

Here to Now and Behind

We begin from Here, where we are. We are in the particular. We are completely identified with all that we perceive. We see thoughts and consider them our own; we sense and believe the body to be our self. We sense emotions and think they are us. We say I am happy or I am sad.

So from here we bring attention to sensing and become aware that sensing appears in our consciousness. Everything that we notice appears in our consciousness and yet we are aware of all things. By being aware of all that is in consciousness we are out of the particular. Only that which is on a higher plane can perceive. We are in a way, above and beyond all that we sense and yet it is in us. We have been identified with the sensing – we move now to the identification with the Awareness of sensing.

In this awareness of sensing we notice sensation around the heart space. We pay attention to our breathing. We see that we can only perceive one object at a time. If we are paying attention to our breathing we are not able to give attention to the thoughts that are dancing just on the periphery. It is almost as if our attention is retreating from dispersion out into the particular and coming back home to our heart. It seems that all experiencing is a projection from this heart. Staying here with the heart we notice that the energy that was occupied in the head is drawing down into the heart. We can almost feel it slide down into the heart. Perhaps down through the back of the head, down the spine and into the heart cavity. This beingness we sense in our heart is nourishing, it is mothering, it is loving, it is welcoming. It is Now and we rejoice.

We realize that this being is indivisible. It is undifferentiated. It is Individual and we are aware of it in us, in our consciousness. All of this experiencing is still happening within the space of non-experiencing, otherwise how could we possibly have perception? There must be a background on which the perceiving can manifest. This background, this unmanifest, this not-knowing, this unborn mind is our home in the absolute. We can never know it directly but can only infer it. It can never be an object of our awareness because it Is awareness. It is the ultimate subject. It is not divided although all multiplicity springs forth from this Oneness. This Awareness is never for a single moment not here. We cannot – not be in it.

This Awareness is our own true nature. If we remember the One to which all appears, if we understand that this is our one true abode and refer back to this unknowingness, this unborn mind, this original face; then it pulls us, it calls us back home. The pulling out into experience falls away and we  rejoice, first in our beingness of the heart, and then even that experience leaves as we are rejoined from whence we came – back to Behind.

-purushottama

This post is from a collection of essays, stories, insights and poems that have occurred to me along the Way titled Here to Now and Behind.

O-theism

O-theism is Religion-less Religious-ness.

It is the No Religion of Whole religion.

O-theism is the understanding that there is no God separate from existence. It is the understanding that God is the Beingness which is experienced when one is at-one knowingly with the whole of existence.

It is the understanding that this Beingness is the potential of all human beings and that it is the identification with a fictitious entity (ego) which prevents the realization of this potential.

O-theism is the understanding that there have been many masters who have attained that Beingness and have expressed that experience in the language and culture in which they lived. Their experience is One but their expressions are many.

It is the perennial philosophy. It is the Heart of the teachings of all the Awakened Masters including Krishna, Lao Tzu, Mahavir, Mohammed, Zarathustra, Guru Nanak, Buddha and Christ.

O-theism is the religion-less of the Sufis, Tao, Advaita, Tantra, Yoga and Zen.

It is the religious-ness of Ramakrishna, Ramana Maharshi, Meher Baba, Krishnamurti and Osho.

O-theism is the religion of Enlightenment.

It is the ground in which Theism, Atheism and Deism dissolve.

O-theism is the end of theism. It is All-theism and No-theism, hence O-theism.