The Enlightenment of Govind Siddharth – Osho

Beloved Osho,

The other day I had narrated an event, and yesterday you replied in your own way. The event, the question and answer, is known to you and me only. Now I can understand what must have transpired between Bhagwan Buddha and the disciple Mahakashyap. Beloved beautiful Osho, it’s not the language but the silence that has and had asked, that has answered and had answered. Words are not spoken, but I have listened. There was a flower between Bhagwan Buddha and the disciple Mahakashyap. Between you and me there was something else. You know and I know what it was – Something that you brought and gave, and something that I received. Everybody has seen it, and yet no one knows it. The disciple Mahakashyap laughed, and I shed tears. My beloved, beautiful lord, my heart bows down to you full of gratitude and thankfulness, and eyes full of tears of joy and happiness. The event is repeated again on September the twenty-second, nineteen eighty-six. Let this be recorded. Osho, would you like to comment?

Govind Siddharth, the laughter of Mahakashyap and the tears of yours do not mean different things. Perhaps you laughed more deeply than Mahakashyap. When laughter is abysmal, it can only come out into tears – tears of joy, tears of gratitude, tears of blissfulness.

Yes, something has transpired between me and you. And the date that you are giving is absolutely accurate; it will be on record.

The master can give only something which cannot be seen by the ordinary eyes.

Even though Gautam Buddha had given the flower to Mahakashyap it was not the flower that made him laugh, it was something else. The flower was just an excuse. Everybody saw the flower. Only a few – those who had eyes to see the invisible and to hear the unsaid – were able to understand that the flower was not the real thing, it was a cover-up.

And for twenty-five centuries, mystics have been discussing what was really transmitted. It cannot be just the flower; the flower can be given to anybody. Something else was given. But Buddha was very kind, even to those who are blind. If he had not given the flower and just transmitted the wordless message, Mahakashyap would have laughed all the same. But the people who could not see the invisible would have thought either that Mahakashyap was mad, or would have felt ashamed that they could not see what had transpired between the master and the greatest disciple.

After twenty-five centuries, man has come of age; and I hope that I can transfer the unseeable without hiding it behind an excuse. Neither has Govind Siddharth to feel ashamed for his tears nor do the others have to feel that he must be mad because they can’t see anything happening – and particularly in this temple of the mystery school. Only those few people are present who will understand at least the possibility of something mysterious, miraculous happening. You are here only for that miracle; you are not here to listen to a talk, to listen to words, theories, philosophies.

You are here to taste something of the beyond.

And that day, Govind Siddharth tasted something of the beyond. He experienced the flowering. I have not given a flower to him, but he has experienced the flowering of his inner lotus.

Every one of you, sooner or later, is going to taste, to experience the same mystery.

He is what Gautam Buddha used to call “become an elder.”

He has arrived to the point which we call enlightenment.

And you should rejoice in it because one of you becoming enlightened makes it easier for you to become enlightened, makes it possible, brings it within your reach.

It is not an impossibility. You don’t have to be special, unique – a savior, a prophet. In your very ordinariness, in your very simplicity, in your very humanity you have the potential.

Govind Siddharth becomes a proof for your potential.

You should rejoice as if you have become enlightened. His becoming enlightened is your becoming enlightened; it is only a question of time. But he is enough of a proof and a guarantee.

Enlightenment is not something that comes from above. It is something that grows in you, the seed everyone is carrying for lives together.

Jesus used to say, “You can throw the seeds: some may fall on the rocks and will never grow. Some may fall on the footpath: they will grow but will be crushed by people continually passing on the footpath. Some will fall into the right soil and will grow and realize their ultimate flowering, will dance in the wind, in the sun, in the rain – expressing their gratitude to existence.”

This is a garden.

Whatever I am saying to you is just providing you with a right soil.

Slowly, slowly, a few seeds will start sprouting. Each seed sprouting should fill you with great celebration because it reflects you. It reflects your future, it indicates all the possibilities that are hidden in you.

The day I had given sannyas to Govind Siddharth… I remember it. Why had I given him the name Siddharth? Siddharth is Gautam Buddha’s original name – when he became enlightened, people slowly, slowly forgot Siddharth. ’Buddha’ means the enlightened one; Gautama is his family name.

He was Gautam Siddharth, now he had become Gautam Buddha. Siddharth was the seed, his buddhahood was the flowering.

Siddharth is a beautiful name. It was given to him by a very strange man; nobody knows his name. He had come the day Gautam Buddha was born. He was an old, very old, almost ancient saint living in the Himalayas. He rushed, because his death was very close. His disciples asked, “Where are you going? At this age don’t go for any travel, it can prove dangerous.”

But the old man said, “It doesn’t matter. I will have to go, because if I don’t reach in time I will never be able to see a child who is going to become an awakened being. I have been doing everything to become awakened – I have failed. Perhaps whatever I was doing was wrong, perhaps whatever I was doing was not intense enough, was not total enough, although it may have been right. But a child is born, and I want to see him.

And he reached, down the hills… Gautam Buddha was born just near the Himalayas on the boundary line of Nepal and India. As he reached…. The king Shuddhodhana, Gautam Buddha’s father, had never seen such an old man. He touched his feet, asked him why he had come – he could have called on him, since he was too old to travel.

He said, “There was no time. I want to see the child that has been born to your wife.” The child was brought. The old man touched the feet of the child.

The king could not believe it. He said, “What are you doing? You are a great, respected saint and you are touching the feet of a child?”

That old man said, “I am old, I am respected as a saint, but I am not yet awakened. My spiritual sleep still continues. But this child is going to become an awakened soul. This is his last life. I give him the name Siddhartha.”

The father said, “But what is the meaning of this name Siddhartha? It is not common” – it was at least not common in those days. The old man explained the meaning of Siddharth: it means one who is going to achieve the meaning of life.

When I gave sannyas to Govind Siddharth I thought for a moment for his name, and I felt so definitely that he was going to achieve the meaning that I gave him the same name, Siddhartha. And he has fulfilled my feeling of that moment. He has fulfilled a promise that he had not given to me.

It is not only his enlightenment; it is yours, too. Participate in it, celebrate it. That should be the way of every disciple. Anyone coming home, a part of you has also come home with him – recognize it.

And Govind Siddhartha is doubly blessed: my blessings are with him, and now Gautam Buddha’s blessings are also with him.

And you should accept this celebration as a challenge too. It opens a door. Forget all the nonsense that has been imposed on you for centuries – that Krishna becomes enlightened because he is already born as an incarnation of God. In fact, if he is born as an incarnation of God then his enlightenment is not much to be celebrated. He is already God, he cannot be more than what he is: he is dead.

If Jesus is enlightened because he is the only begotten son of God, that is not something to be proud of – because to be the only begotten son… Now, enlightenment cannot be an addition to your being in any way. You have all that a man can be. And because of these people, millions of human beings have shrunk back from the journey thinking that it is only for those towards whom God is especially favorable – “It is not for us ordinary human beings.”

And to make these people special, the priests have done everything in their power. Jesus is not born like any other human being: he is born out of a virgin mother – just to make him special; otherwise, it is absolute nonsense. Nobody can be born out of a virgin mother. Yes, there are unfertilized eggs but nothing is born out of them. They are born out of virgin mothers but they are pure vegetables, there is nothing alive in them.

If Jesus was an unfertilized egg… But then these priests cannot be forgiven – to make him an unfertilized egg, and then crucifying the poor egg! First he is dead, no life, no possibility of life, and then putting him on the cross… the whole story is so fictitious.

Life is possible only with the meeting of man and woman. The woman alone is not capable of giving birth, neither is man capable of giving birth alone. Life is a harmony between the man and the woman, between two polarities a meeting. But just to make him special…

Gautam Buddha is born, the mother is standing. Now, no woman gives birth to a child standing. But perhaps she was practicing some yoga discipline and was able to stand up while giving birth. Even up to this point, it can be accepted rationally – but then Gautam Buddha is born, also standing. The first thing he does is, he walks seven feet. And the second thing he does is to declare that “I am the most awakened being who has ever walked on the earth.” Not even seven minutes old!

But to make them special, these fictitious stories are created around Krishna, around Mahavira, around everybody. These stories are, in a subtle way, to prevent you from becoming enlightened. These are to create a distance between you and those who have become awakened, and the distance is so vast, so unbridgeable that it is better not to try because you are going to fail. There is no possibility of succeeding.

My basic standpoint is that all these people were as ordinary as you are. Yes, they became extraordinary, but so can you become. That extraordinariness is the flowering of your seed, of your potentiality.

What has happened to Govind Siddharth, I hope and bless you all that nobody should be left behind.

You all have to claim your birthright.

-Osho

Taken from The Osho Upanishad, Chapter 36

A few days later Govind Siddharth asked this question:

I have no words to express your love and compassion showering on me. My gratitude and thankfulness cannot be expressed in any word or any language. Please forgive me for my shortcomings. Also, please forgive me, my dearest lord Osho, that you had to bend down to take my head into your hands. I know how painful your back is. It was so painful for me that because of me you had to bend down. On the day of my sannyas, you had taken by hand in your hands. Yesterday you had taken my head in your hands. I hope, pray, and beg everyone’s blessings that I can become worthy of it. My beloved Master, please tell and explain to all that the journey has only begun. I am not yet worthy of their respect. Instead of respect, let all give me their blessings so that one day I can become worthy of really touching your feet. I am requesting and pleading with folded hands to you to tell all to save me from embarrassment, giving respects to me which I do not deserve yet.

Govind Siddharth, the laws of spiritual life are diametrically opposite to those of the ordinary mundane existence.

In the world, one wants to be respected whether one deserves it or not. In fact the less people deserve, the more they want. In the spiritual realm, the more you deserve the less you want.

I am happy to know that you feel embarrassed by people respecting you. That is a sign of real humbleness. And to say that you do not deserve it makes you worthy enough to be respected.

In the world, people declare themselves ‘the great’. When Alexander the Great met Diogenes, he introduced himself: “I am Alexander the Great.”

And Diogenes laughed and he said, “If you were really great, you would not have used that word for yourself. You should be ashamed. The true greatness does not assert itself, the true greatness radiates itself. It needs no language, it needs no expression, it needs no words – its presence is enough.”

And I know the difficulty. When for the first time suddenly people start looking at you with respect, a humble person, a person who deserves it, feels embarrassed. Because it is the ego that demands respect, begs for prestige, power, respectability. True greatness is simply oblivious to it. The moment you respect such a person, he feels embarrassed – “What are you doing?” – Because he is not expecting it, it is so unexpected.

And the humbleness, the simplicity, the innocence does not make anyone holier-than-thou. It makes you stand last in the queue, because you are so certain of your integrity, you need not go shouting about it, you don’t need any recognition from anybody. Your own feeling is so absolute that even if the whole world rejects it, it makes no difference.

Recognition from others is sought only by people who are suffering from inferiority. A real superior man is not aware of his superiority, is not in any need of recognition from others. His superiority is just his nature.

Govind Siddharth, don’t feel embarrassed if people respect you. You will have to learn, and to see people’s respect in a new light; when people respect you, they are respecting their own potential. They are respecting one of their brothers who has arrived. They are recognizing you not as you; you have become a mirror and they can see their possibilities opening. They are thankful to you because you have made them feel, for the first time, not inferior to anybody; you have given them their humanity, their respectability. You have become an argument, a proof for their own possible fulfillment.

So when they respect you, accept it with love, with respect, realizing the fact that they are seeing themselves in you. You have been of tremendous help to them because you come from them, you have been a fellow traveler.

As far as you are concerned it is certainly a beginning, but it is also an ending; it is a death and a resurrection. One chapter is closed, another has opened. One life that you have been living is now just a memory and another life is opening its doors – which you have dreamed about in thousands of ways, in thousands of lives, and for the first time the dream is becoming real. It is a beginning.

And remember it; it is always a beginning.

Changes will be coming, old chapters will be disappearing, new doors will be opening. And a moment comes when your sensitivity is such that each moment you die and each moment you are born. You die to the past and you are born for the future.

But it is tremendously beautiful on your part to feel that you don’t deserve it. That is felt only by people who deserve it.

That’s what I meant when I said that in the spiritual life, laws are diametrically opposite to what they are in the ordinary mundane world. Here you have to try to be somebody, because you go on feeling that you are nobody; you feel so empty, so meaningless, so faceless, that you are begging everybody – “Give me a face, a name, an identity.” And people give it to you but those faces are just masks, those identities are just false. They make you hypocrites. They make you believe what you are not. And you have wasted many of your lives in believing in things which you are not and you have never been.

In such a moment of transformation as Govind Siddharth has passed through, one for the first time drops all the masks, all the old identities. One accepts oneself as nameless, as a nobody. And this is the tremendous miracle: that the moment you accept yourself as nobody, for the first time you have become somebody. For the first time you have attained to your original face.

And if people see it happening… it is good for people, because it will become a remembrance to them. Something that they had forgotten, your presence may make them remember. And you cannot take away their right to thank you. That’s what ‘respect’ means.

The word ‘respect’ is beautiful. It does not mean honor; that is a dictionary meaning. Existentially it means re-spect, a desire to see again. Somebody looks at you, remembers something, wants to remember more, wants to look at you deeper, wants to be closer to you, wants to look into your eyes, wants to hold your hands. It has nothing to do with honor, it is simply an effort to remember his own forgotten treasure.

-Osho

Taken from The Osho Upanishad, Chapter 40

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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LSD: A Shortcut to False Samadhi – Osho

An interview with Acharya Rajneesh by Ma Ananda Prem Instructor, Sivananda Ashram, New York, U. S. A. on 25th, October 1970, Bombay (India)

Ma Ananda Prem: Acharayaji, before asking a question I would like to tell you my experience in meditation with special reference to controlled LSD-experimentation I underwent.

In New York I used to study psycho-analysis. As a result of that, I became a subject in a Government sponsored experiment to study the effects of LSD. In this experiment, I was given seven small doses of LSD, over a period of two years, in a controlled situation. I had learned how to use it to awaken the Kundalini and bring meditation.

Three times I had a certain experience, which I am sure was Samadhi – of the variety with seed, in the sixth body, where I became the whole existence. I would like to describe the experience to you to get your opinion on whether or not what I experienced was true cosmic consciousness.

I sat in a meditative asana, after taking the drug, and meditated. Shortly, thereafter, the Kundalini began coming up the Sushumna from the Muladhara. I concentrated on Agna Chakra, and all the energy flowed there. From Agna, some flowed down to Anahat, releasing various tension knots there. All was very blissful.

I was aware of four colours: the colour saffron, like my clothes, was the main one, and I seemed to be enveloped in it. This was mixed with a yellow colour. Under the yellow was white, still more subtle. And beyond the saffron, without, was a deep blue. Everything seemed to be mainly saffron though.

Suddenly, the Kundalini shot up the spine, very fast and powerful, and there was an explosion in the Agna Chakra. As a result of this, I felt that I became the whole existence, and was one with everything. Or rather, that I had dissolved completely, and the universe, was all there was. This I experienced with complete awareness and clarity such as I never had before.

This state was completely desireless, as all the cravings and desires had melted away. The feeling was one of perfect harmony. There was nothing to be desired, as everything was therein one vast present. It was as if a fog had lifted, and that the curtain of subjectivity called ego, that usually coloured my view of the outer reality, (thus separating me from it), was no longer there. All barriers and separateness between the inner and the outer were gone.

At that point, I stopped meditating because it felt as if I had reached the end of meditation and of bliss. It was thus no longer possible to meditate. My spine seemed melted down to zero tension level. Everything was perfect love, so there was no longer any craving for love. For the first time, love was not the result of any ego need, as I had no desires or needs any longer. All creation seemed to be a joyous, blissful lighthearted prank. It seemed as if the creation wanted to have fun with itself through its multitudes of energy atoms.

I then got up and walked about, but though my body was walking, it was very clear that I was not the body but the universe. The body seemed to move in front of me and all identity with it was gone.

I remained this way some twelve hours during each of the three experiences. Then the body tensions returned, drawing me back to my former way. However, I had a lot of Kundalini and very blissful meditation for two months after each experiment, such as I have never gotten with any yoga practice. When I do yoga and the usual meditation, it feels as if these practices are taking me in the same direction as these LSD experiences. I see no difference. Also, these experiences seem to match all descriptions of Samadhi with seed, or the Jivanmukta state, that I have ever read.

My questions then are:

1. In your opinion was the experience genuine Samadhi, as I feel it was? If not, how does genuine Samadhi at the sixth body level differ, other than it being permanent?

2. Is there any harm in occasionally using LSD only for spiritual purposes, in a controlled situation, to help meditation?

3. Is permanent self-realization possible with the help of a chemical like LSD?

4. What do the colours mean?

Acharya Rajneesh: It was not genuine. It was not Samadhi, but a chemical change. The mind can project anything it likes to project – even an unconscious desire of Samadhi! So whatsoever you have known about Samadhi and have read about it, will be projected through the chemical help of LSD. LSD or any other chemical drug is nothing but a help to make the mind more projective. All the hindrances, all the ordinary hindrances are withdrawn. The ordinary reason and conscious mind are withdrawn. You are completely in the hold of the unconscious. But the unconscious itself will not bring Samadhi through LSD. It can only be possible, if the unconscious has been fed with conceptions, colours and vital experiences. Everything that has been put into it can be projected.

If you have not known anything about Kundalini, it is impossible to feel it through LSD. A person who is suffering from any Phobia will project his phobia. A person who is under some suppressed fear will feel the actual phenomenon to take place. So LSD will bring different experiences to different persons.

LSD can only be a help to project whatsoever is in the seed form of your unconscious mind. If it is love, then love will be projected – if it is hatred, then hatred will be projected. LSD is an expanding drug; whatsoever is in the seed form will be expanded into a tree. You could feel Kundalini, you could feel Chakras, and you could feel harmony or the totality, only because these are the seeds already in your unconscious mind. If they are not there, then LSD will not project these.

The projection is because of LSD, but this is not Samadhi. Samadhi comes from your unconscious longing. If you have longed for it then LSD will help you. LSD can be a help to anything unconscious, to be psychically realised, but it is not a spiritual revelation. What you have seen is something which you wanted to realize, projected on the psychic canvas, so it is not Samadhi and it is not genuine. It is neither; and it is nothing else than dreaming. It is just a dreaming phenomenon.

In the night you dream because the conscious barriers are withdrawn. So whatever in your mind is suppressed, desired, longed for, begins to take shape and form and begins to be imagined. But when you are in a dream, you never know that it is a dream. It is so lifelike, it is so real. It seems so authentically real, that you can never conceive within a dream that you are dreaming. LSD is a chemical way of dreaming. It is not a natural way of dreaming, but a chemical way of dreaming.

So you can see things which you have never seen, know things that you have not known, realise things that you have never realised. But all these realisations are only apparent realisations. They are not real. They are beautiful; they have their own charm, just like nice dreams. But LSD can project a nightmare also. It depends on you, not on LSD. If your mind is hallucinating and is suffering from some untoward images, these will be projected. So there are persons who have seen hell in their LSD trip, and there are persons who have seen demons. It depends on persons. All that chemical drugs can do is to project whatsoever is there to be projected.

So do not mistake it for samadhi and do not cling to such experiences, otherwise they will be obstructions in meditation. You have felt so much in LSD dreams that, when you go in real meditation it is faint. It is not so vital that the feeling is not of such a great upsurge. Compared to your dream experiences meditation will look faint. This will create a depressive mood. You will feel something is being lost. You have known something and this something is not coming through meditation. Then the mind will say, “LSD is better”. And if you go on taking LSD your mind will become less and less meditative. And meditation and its experiences will go on becoming fainter and fainter. So don’t take LSD again.

Ma A. P.: It was just an experiment.

Acharya Rajneesh: Yes it was, but it has made an impact on your mind. And the impact is dangerous because you will always be comparing. The comparison will always be there.

The real meditation will seem unreal because unreal has appeared to you as authentic.

Ma A. P.: I can’t find the real difference?

Acharya Rajneesh: There are so many things. First, the comparison can never be accurate. It can never be right; because what you have seen in your LSD trip you cannot remember exactly when you are awakened. You cannot remember a dream exactly when you are out of your dream. The dream is again imagined. You add much to it. It is not the same; because when you are out of LSD, you cannot remember it exactly as it was. Only a faint feeling of blissfulness will be there. And now you will imagine the whole experience again. This is not exactly the experience that it was. It can never be. You have a feeling that you have known something. That feeling is illusory and you will again imagine what you have seen, what you have known in the experience itself. But there will be a blissfulness, because of revelation through the chemical drugs.

You are totally relaxed. Your tensions at that moment are withdrawn. They are not  nonexistential; they are awaiting you to come back. But they are not in focus, so you are relaxed totally. The revelation is so great; you will have a blissful feeling afterwards. You will feel it. The hangover bliss will be there. In this bliss you will imagine again what you have seen, what you have known.

Now this is all imaginary – 90% of it will be imagination and the greater the distance between the experience and the remembrance, the more beautiful, the more blissful, it will look to you. It will become a cherished memory. Now each time in meditation you will compare it. Meditation will be a faint thing in comparison because it is real. It is not a dreamland. The progress is step by step. It is not so sudden. It will never overtake you. You will always be prepared in-between, and the progress is very slow. It will seem slow because now in the real world, there is time; but in LSD experiences or in ordinary dreams, there is no such time, as it exists in our waking hours. So you can dream in a single moment, a dream that will take years together in reality to pass. So in LSD, the thing is sudden. It is so sudden that it overwhelms you. It shatters your total memory. All the tensions are non-existential for the moment. You are relaxed and the cosmic harmony is felt. The barriers are not there. You do not exist as an I; and the world and you have become one. This is so sudden and blissful that you will have a cherished memory of it afterwards. And you will go on adding to it each time you compare it with reality. It will become more and more beautiful, and the reality will become fainter. So don’t compare it.

Firstly, you cannot compare it, because you are in two states of mind and the memory cannot be brought from one state to another. It cannot be brought. Only faint remembrances are there. Secondly, when you compare retro-spectively, it is the same mind which has projected these experiences of LSD, the same unconscious mind, the same medium. You have taken LSD and you are meditating. All the time the unconscious seeds are there which you can project in your meditation. The second thing to be remembered is, don’t conceive any pre-formulated, readymade conceptions. What is to be the result? Don’t think about it. To go in meditation is to go in an uncharted sea. You can’t know beforehand what is going to happen, and if you know already what is going to happen, it will begin to happen; and it will still be a projection.

You can project in LSD. You can project in meditation also, because the unconscious is the projector. So all the knowledge about Kundalini, all the knowledge of Chakras, all the knowledge that you have of knowing must be thrown out; because your ordinary mind can also project it.

When you are meditating, you can project the same thing. The process will be slow because there is no chemical help. It will take longer time but the phenomena is the same. I am not saying that kundalini is not. I am not saying that chakras are not. I am not saying that there are no experiences. There are, but you must not know beforehand, otherwise you will project them.

You must be completely unknowing. You must be ignorant. There’s a basic condition to proceed further, you must not know beforehand. Each thing must be known directly, must be experienced, not taken for granted. Information should not be made knowledge. So throw away all information. Cease to know things and proceed as a vacuum. Proceed in ignorance – you don’t know. So everything will be a surprise, everything must be a surprise. If it is not a surprise then you say, “Yes, I have known it, this has happened before.”

There is a great possibility of self-delusion, for the mind is deceptive. And the unconscious goes on playing tricks! It is not only in LSD that the deception is possible, even in ordinary meditation, the deception is possible. The unconscious is the same. You must change it. You must make it vacant. It must not be a knowing unconscious. It must be openly vulnerable, ready to face the unknown. Meditation is going into the unknown. So you need a purge, you need a cleansing, you need a complete overhaul.

The unconscious must be cleaned. It must not be pre-burdened – it must not have seeds.

Sabeej Samadhi is a Samadhi with seeds. A Samadhi with seeds means a Samadhi with your projections. It is not a Samadhi at all. It is just a name-sake. There is another term – Nirbeej Samadhi, a Samadhi which is seedless. Only a seedless Samadhi is Samadhi, which is authentic because there is nothing to be projected. It is not that you are projecting – something has come to you. You have encountered something. You have known something new, completely fresh, absolutely unknown before, not even imagined; because whatsoever you can imagine you can project.

So knowledge is a hindrance in Samadhi and a person who is a ‘knowing-person’, can never reach Samadhi. You must not go burdened with knowledge. You must reach the door of Samadhi completely empty handed, naked, vacant, only then the authentic thing happens. Otherwise, you are meditating with the projections. You have been projecting in meditation, and you have been projecting in your LSD experiences. Both are projections.

You must unburden yourself. You must understand this. Forget all that you have known.

Don’t conceive Samadhi in any way. Do not conceive, do not conceptualize, just go like a child in an unknown country. The language is not known, there is no one acquainted, everything is new and you have no guide book with you. Only in this way things will begin to happen, which are authentic. Otherwise this will take a long time, and you will go on, encircling yourself and the projection will go on. In this way LSD will be more forceful. LSD will be more vital. LSD will be an experience and meditation will be something faint compared to it. But if you unburden your knowledge, forget all these names – ‘Kundalini’, ‘Chakras’, etc., everything, put it aside and proceed just like a child, only then meditation will happen. Otherwise meditation too will be imaginary and a dream.

The difference is very subtle. It is really difficult to know what the difference is, although there is a difference. But one thing could be understood correctly and that is, if things are happening according to your knowledge, then you must not take them seriously; because they can never happen according to your knowledge. They happen to each individual so differently, that no scripture, no ‘Guru’, can exactly say what will happen. Everything that is being said is just a generalization. To no one it happens exactly like that. The seven Chakras or the ‘Kundalini’ or the passage, are so different, that they are bound to be different in each individual. So, if things are happening according to a pattern, you must not take them seriously. You are imagining. Things will be different for you. They will never be the same to anyone else. The happening is individual and there are no generalizations.

Everybody’s experiences are different and incomparable, and all these things which are being said are generalizations. Generalizations never happen. We are twenty persons here. We can calculate the average age of all here, but no one will be exactly of that age. Average is a myth.

It is a generalization. We can have the average height; but no one will correspond exactly with it. We can have average knowledge, but no one may possess it. All the generalizations are myths. They help to formulate things but they don’t help to be life-springs. They help to make systems, they help to make scriptures, and they help to make maps. But you can never take a map as a country. You must not. You must have seen the map of India; but nowhere in India will you find it. The map is there, with its formulation. When you enter India, you will never encounter it. It is just a generalization – it helps formulation, but it never helps experience. Rather, it becomes obstructive. So knowledge can be gathered without knowing that knowledge is dangerous. If it is concerned with outward information, it is all right, it makes no difference; but if it is inner experience, it makes a lot of difference. Because the mind projects. It makes a lot of difference.

So you begin your meditation as if you have never heard anything about ‘kundalini’, ‘Chakras’ – just be without this information. Make it a point – a first condition to enter meditation – that you are not supposing anything, that you do not know anything, that you are ready and open to anything that happens. You have nothing to compare. First, your information (your preconceived ideas) must go. You must not cling to them. If you do not cling to them they will go – die. The seed will die. It will burn. But if you cling to it, it will seem like knowledge, it will seem as a help, it will seem as a guide. So don’t cling to them and they will become redundant. Then it will not be a living seed. It will not project itself.

Secondly, forget your LSD experiences as dreams, otherwise they will be coming between you and your meditation and comparison will go on. That comparison will be suicidal. It must not be compared, otherwise meditation will cease; and you will lean over to LSD. Any chemical help can only create psychic phenomena. It can never be an authentic realization. Realisation is something to which you have happened. Realisation is not something which has happened to you. Realisation is something in which you have jumped. It is not that something has penetrated into you.

In LSD you go nowhere; you are just where you were. Something happens to you because of chemical changes; because your ordinary mind is not functioning. It has been de-functioned.

The ordinary reasoning, the ordinary checks are numbed. They are put off and the unconscious is put on. This has been done through a chemical agent. You are not the controller but the chemical agent is the controller. You are under its influence. You are not a free agent – now LSD is free in you and LSD will work something in you. It is not that you are working, but you are being worked upon and something will happen to you – not that you have happened to something. Realisation means you have happened to something – you have jumped, you have encountered, you have gone! You are not where you were. You have changed. This change is a conscious change, with full awareness; and the change is your effort. Because you have done it, you have traveled, you have gone to some peak, you can be on the Everest. There are two ways:

1. That you are on the Everest but you will be in your bed. You have gone nowhere; and

2. You can go and the very going is the change.

The very struggle to go upward will change you and the peak will not only be a peak of

Everest; but will also be a peak of your efforts. When you have reached the Everest, you have reached the Everest of your will power. In your dreams you have gone nowhere, you exist in the same state, in the same time, only something has happened to you. A dream has come to you. This dream can come in two ways – you can create it through LSD. That is why they look similar. Both ways you are creating it. The unconscious must not be a burden – the unconscious with seeds, with projections, with longings. Only then meditation is possible.

Another difference: when you have taken LSD, your conscious mind has gone to sleep and your unconscious mind begins to work over you. But in meditation, your unconscious is not asleep; rather your conscious is expanding and making your unconscious also conscious. The light of the conscious is going into the unconscious, and a time comes when your whole mind is one. Then meditation has happened. But in LSD the conscious goes to sleep and your unconscious takes charge of you.

Ma A.P.: What do the colours and their sequence mean?

Acharya Rajneesh: They have some meaning but the order is always different for each individual. The order is never the same. But they do have meaning. Colours, perfumes, sounds – everything has a meaning. The first thing that is to be noticed is, the moment you go deep inwards, your each sense has got a corresponding inner organ. We have got an outer sense just like eyes. They see what is without; but when we close our eyes they can see what is within. Every outward experience is stored inward also. The essence of it is stored.

So all your senses have reservoirs of experience in your mind. When you travel inwards, these reservoirs will be met. When you come to the reservoir of colours, you will see beautiful colours which you have never seen with your eyes. But these are essences of all the past experiences – just like a painter painting a beautiful woman. This is not any particular woman. He has seen so many women. This is the essence of them all. All that he has seen, all that he has known, is being depicted in this one figure. Something is from somewhere and something is from somewhere else. This particular figure is nowhere to be met. It is not imaginary and yet, it is nowhere to be found. It is authentic because it has been taken from experiences and yet, it is just an image. It is real and unreal both.

Our senses have stored all the experiences, not only of this life, but of all the lives that have been lived. These are certain essences in us. The eyes have stored colours, light, etc. Ears have stored sounds, harmonies, silences, etc. All the essences have their store-rooms. Now even Science confirms this. They say that if you can touch a particular brain cell with an electrode, then that particular brain cell will explode. A person falling down may see stars. The shock may create stars, if particular brain cells which store light-experiences are being touched. With an electrode, your memories can be touched. If with an electrode I touch a cell which conserves your memory of childhood, you will again become a child and everything will be replayed on the canvas of the mind.

So when you go inwards, these essential essences will explode; and you will know many things which are unknown in such sure form in the outward world. Outward world is always impure with substances, but the inward experiences are pure essences. There is no impurity of matter. They are just electrical phenomena. As phenomenon is just energy, it is pure, and nothing obstructs it. It is transparent. Don’t take these experiences seriously. They are only meaningful as indications that you are going deep down. But it is only the way, it is not the destination.

When you really reach deep down, and in, there will be no experiences – neither of light, nor of sound, nor of anything. Unless all these experiences cease, you cannot transcend the mind. It is the psyche which is displaying its experiences, conserved through endless lives. So first, each person will feel different things because each one is differently oriented, as far as his senses are concerned.

Just two days back someone came, who had no sense of taste; had never known what taste means, so he cannot feel in his inner experiences any feeling of taste. There are persons who are blind, or colour-blind. One person in twelve is colour-blind. A colour-blind person means he cannot see a particular colour. He sees everything else but only a particular colour is not seen by him. Bernard Shaw could not see yellow. He could not make any difference between yellow and green. So he was colour blind as far as yellow was concerned. He could never see yellow in his inner experiences. There was no reservoir of yellow colour. There was no essence of yellow. He had never seen it.

To him it was non-existential. We do not see all the colours. These seven colours are not all the colours. We see only up to these seven colours. Beyond them, we are colour-blind. Below these seven and beyond these seven, there are infinite ranges of colours. We have not seen them, so we will not feel them in our inward journey; because all that is felt in the store-room, is of the without. So, if a musician goes in meditation, he will know sounds which we can ever know. A painter will know colours, which we can never know. If Van Gogh goes into meditation, we cannot conceive what colours he will see, what new combinations he will know! So this too will differ from individual to individual. There can be no order. One thing is certain, when you go deep down in your inner path, things will begin to happen. You will have experiences of colours, sound, perfumes, smells. These are all stored experiences. The whole mind is a storehouse. Every cell is a bundle of experiences ready to explode. Go on, touch it and it will explode! This is meaningful as far as it indicates inwardness. But it will become a hindrance if you cling to it. As the feeling is lovely, the mind will long to cling to it, to repeat it. Then it will be a hindrance to further progress.

A state of mind is to be reached where there is no experience. Rather you say – state of mind with no experience; or you can say – a state of mind with experience of nothingness. Experience itself is the last barrier. One must come to the point where one IS, and there is no experience. Experience has ceased. Only when experience has ceased, duality ceases. When you are experiencing something, duality is there. You are there, so the experience is there. Something without is there. Even if you experience oneness with the world, this experience is duality.

So in meditation, there will be no experiences. When meditation takes its full flowering, there will be no experience at all. YOU WILL BE – and just being is the experience. Nothing is, except just your being – your existence only. And when the experience is not, the experiencer explodes; because it can exist only as a second polarity to experience. When the object is not, the subject explodes itself. There is no subject, no object. Only then the existential is achieved – only then you can say

God IS. You are not, and the World is not – GOD IS. The very ISNESS is God. So these experiences will come, they will come.

-Osho

Taken from the booklet LSD: A Shortcut to False Samadhi

You can read the entire book at: http://www.osho.com/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.

Authentic Being Through Meditation – Osho

Love. It is tragic but true that few people ever possess

their souls.

They possess everything except themselves.

And, then, naturally they just become a thing among their

other things.

And the possessor becomes the possessed.

“Nothing is more rare in any man,” says Emerson, “than

an act of his own”.

But this is just what can be expected.

Because, no one is ones own.

No one is oneself.

Most people are other people.

They are not living – but only acting roles given to them

by others.

Their thoughts are someone else’s opinions. And, their

faces are just masks.

They are faceless.

They have no authentic being at all.

There lives: a mimicry.

And, their passions: a quotation.

Break this vicious circle otherwise you will never BE.

Break this through meditation.

And, it cannot be broken by anything else.

Because through mind it cannot be broken.

And except meditation, all else is mind.

Mind is the prison.

Meditation: The Door.

And the only door.

-Acharya Rajneesh

19-4-1971

Taken from The Gateless Gate

You can read the entire book at: http://www.osho.com/library/

Freedom for Being – Osho

My Beloved One,

Love.

Freedom from becoming means freedom for BEING.

Becoming is desiring.

BEING is That-Which-Is.

Becoming is longing for the future.

BEING is to be in the present.

Becoming is mental.

BEING is existential.

That is why – becoming must cease for the BEING to

reveal itself.

Becoming is just like the smoke around the flame.

Or, just like the outer covering around the seed.

So, please let the smoke go for the flame to explode in its

complete glory and splendour.

And, let the seed die to its outer shell so that it may be

what it is in its inner most depth.

Acharya Rajneesh

7-1-1971

Taken from The Gateless Gate.

A New Awakening on the Horizon of Our Consciousness – Osho

A New Awakening on the Horizon of Our Consciousness

I believe that this talk was from a meditation camp held at Ranakput, Rajashthan in 1964. It would become part of the first book published of Osho’s talks. It has appeared with various titles: Sadhana Path, The Path of Self Realization and The Perfect Way.

The First Morning, June 4 1964

It is a delight to see you. In this solitary place you have come together to realize God, to find the truth, to know your own selves. But may I ask you a question? Is what you are seeking separate from you? You can search for someone who is away but how can you seek that which is your own self? Your own self cannot be sought in the sense in which everything else is sought because in this case there is no difference between the one who is seeking and the one who is being sought. You can seek out the world but you cannot seek your self. He who goes out in search of his self goes farther away from his self. It is important to understand this fact fully. Only then the search may be possible. If you want the material things of the world you have to look outside yourself, but if you want to find your self you have to be composed, unruffled, and to abandon all seeking. What you really are can only be seen in perfect calm and emptiness.

Remember that a search is also an excitement, a tension that it is a desire and a passion as well. But the soul cannot be realized through passion. This is the difficulty. Passion indicates that one desires to become something or to attain something, while the soul is already there within one. The soul is what I, myself, am. Passion and the soul lie in the opposite directions. They are opposite dimensions.

Therefore understand fully that the soul can be realized but it cannot be the object of desire. There cannot be any desire as such for the soul. All desire is worldly; no-desire is spiritual. It is desire and passion that make up the world. Whether this passion or desire is for money or for religion, for authority or for the realization of God, for worldly pleasures or for the liberation of moksha, it makes no difference. All passion is ignorance and bondage.

I do not ask you to desire the soul. I only ask you to comprehend the nature of desire. The understanding of passion frees one from passion because it reveals its painful character. The knowledge of pain is freedom from pain. Nobody, having known pain, can want it. And when there is no desire, when the mind is neither disturbed by passion nor searching for anything, then at that very moment, at that calm and tranquil moment you experience your real authentic being. The soul declares itself when passion disappears.

Therefore my friends, I ask you not to hanker after the soul but to understand desire itself and to rid yourselves of it. Then you will know and will realize the atman, the soul.

What is religion? Religion, dharma, has nothing to do with thoughts or with thinking. It has to do with no-thinking. Thinking is philosophy. It gives you results or conclusions but does not bring you satisfaction. Dharma is contentment. The process of logic is the doorway to thought while samadhi is the gateway to contentment.

Samadhi is the result of shunya and chaitanya, of emptiness and consciousness. The mind must be empty but watchful, and in that state of tranquility the door to truth opens. Truth is realized only out of emptiness and one’s whole life is subsequently transformed.

We reach the stage of samadhi through meditation, but what is generally understood as meditation is not true meditation. It too is thinking. Possibly the thoughts relate to the soul or to God but they are still thoughts. To what the thoughts relate makes no difference. In reality all thoughts pertain to another, to an outsider. They relate to what is not the self, to the material. There cannot be thought about the self because for thought to exist, two are needed. Therefore thought cannot take you beyond duality. If one is to realize this unity, to live in the self and to know it, then meditation, not thinking, is the way. Thought and meditation are in diametrically opposite directions. The former moves outward, the latter inward. Thought is the way to know the other; meditation, the way to know the self. But thought is generally taken for meditation. This is a very serious and widespread mistake and I want to caution you against this fundamental error. Meditation means becoming action-less. Meditation is not action but a state of being. It is being steady in one’s own self.

In action we come into contact with the outside world; in inaction, with ourselves. When we are not doing anything we become aware of what we are, but we are constantly involved in different activities and do not know ourselves. We do not even remember that we exist.

We are deeply preoccupied. At least the body rests but the mind does not rest at all. Awake, we think; asleep, we dream. Engrossed in these constant preoccupations and activities, we simply forget ourselves. In the press of our own affairs we lose ourselves. How strange this is! But it is a fact. We have become lost, not in the crowds of other people, but in our own thoughts, in our own dreams, in our own preoccupations and activities. We have become lost in ourselves. Meditation is the way to extricate ourselves from this self-created crowd, from this mental wanderlust.

By its nature meditation cannot involve any action. It is no-action. It is a term for an unoccupied mind. This is what I teach. It may look rather odd to say that I teach no-action and to say that we have gathered here to practice no-action but the language of man is very poor and very limited. Designed to express action only, it is never able to express the soul. How can that which is fashioned for speech express silence?

The word “meditation ”suggests that it is some sort of action but it is by no means action of any kind. It would be wrong of me to say I was “practicing” meditation; it would be correct to say I was “in” meditation. It is just like love. I am in love, but love cannot be manufactured. Hence I say meditation is a state of mind. It is of prime importance to be clear about this at the outset.

We have not gathered here to do anything but have come to experience that state where we simply are, where no action takes place, where there is no smoke to suggest action and only the burning flame of being remains, where only the self remains, where even the thought that “I am” no longer remains, where simply “being ”remains. This is shunya, emptiness. This is the point where we see not the world, but the truth. It is in this void, in this emptiness, that the wall that keeps you from knowing your self topples; that the curtains of thought rise and wisdom dawns. At this point you do not think, you know. Then there is vision; then there is realization.

But the words “vision” and “realization” are not quite appropriate because here there is no difference between the knower and the known, no difference between the subject and the object. Here there is neither the known nor the knower, simply knowing. In this context no word is suitable. “No-word” is the only appropriate word. If anyone asks me about this state I remain silent – or you might say I convey my answer through my silence.

Meditation is no-action. Action is something we may or may not do according to our wishes. But there is a difference between one’s nature and one’s actions. One’s nature is not action; it is neither doing nor non-doing. For example, understanding and sight are parts of our nature, parts of our being. Even if we do nothing, they will still be there. Nature is constantly present in us and only that which is constant and continuous can be called natural. Nature is not something of our making, it is our foundation. It is our selves. We do not create it, it is an intrinsic cohesion. We call it dharma. Dharma means our nature; it means pure existence.

This constant and continuous nature of ours is suppressed by the scattered direction of our actions. Just as the sea is covered by waves and the sun by clouds, we are covered by our own actions. The layer of activities on the surface hides that which is deep inside. Insignificant waves hide from our view the unfathomable depths of the ocean. How strange it is that the mighty is suppressed by the trivial, that a speck in the eye renders mountains invisible! But the sea does not cease to exist because of the waves. It is the soul of the waves and is present in them as well. Those who know even recognize it in the waves, but those who do not know must wait until the waves subside. They can only look at the ocean after the waves disperse.

We have to dive into this ocean, into nature itself. We have to forget about the waves and jump into the sea. We have to know our own depths where there is the sea without waves, where there is being without becoming.

This world of wave-less and motionless knowing is always present in us but we are not aware of it. We have turned our faces away from it – we look outside, we look at things, we look at the world. But bear one thing in mind – we are looking, and what is seen is of the world. But the one who sees is not the world, it is the self.

If sight is related to the object that is seen it is thought; if sight is free from the object that is seen and turns towards the seer himself it is meditation. Do you follow my distinction between thought and meditation?

Seeing is present in both thought and meditation but in the former it is objective and in the latter it is subjective. But whether we are in thought or in meditation, whether we are in action or in no-action, seeing is a constant factor. Awake, we see the world; asleep, we see dreams; in samadhi, we see our selves – but in each of these conditions there is seeing. Seeing is constant and continuous. It is our nature. It is never absent no matter what the condition.

Seeing is even present in fainting. After we come out of a faint we say, “I don’t know anything. I don’t know where I was.”Please do not think this is ignorance. This is also knowledge. If seeing had been totally absent, the knowledge of “I don’t know anything” would not have been possible, and in that case the time that passed by in the faint would not have existed for you. It would not have been part of your experience; it would not have left any trace on your memory. But you know you were in a state where you were not aware of anything. This too is knowledge. And seeing is also present here. The memory has not recorded any internal or external phenomena during this period, but our seeing has definitely noted, has definitely experienced this gap, this interval. And this experience of the interval, of the gap in the recording of events is later known to the memory as well. Similarly, during sleep, even when there are no dreams, seeing is always present. When we awaken in the morning we are able to say we had such a sound sleep that we did not even dream. This condition too has been observed.

You must realize from all of this that conditions change that the content of consciousness changes, but that seeing does not change. Everything in the realm of our experience changes; all things are in a flux. Seeing and seeing alone is ever-present. The seer alone is the witness to all this change, to all this fluidity. To know this constant and eternal seer is to know one’s self. All else is alien, the other. All else is samsara, the world.

This seer or witness cannot be attained or realized by any action, by any kind of worship or adoration, by any mantra or technique, because he is the witness of all these things as well. He is different and apart from all these things. Whatever can be seen or whatever can be done is different from and other than the witness. He cannot be realized by action but by no-action; not by effort but by stillness. He will be realized only when there is no activity, when there is no object to be seen, when only the seer or witness remains, when only seeing remains. When we are seeing but nothing is being seen, when we know but nothing is being known, then in this consciousness-devoid-of-content the knower of all is known. When there is no object to be seen the curtain in front of the seer drops away, and when there is no object to be known knowledge becomes aware of itself. When there are no waves we can see the ocean; when there are no clouds we can see the blue sky.

This ocean and this sky are there in everyone and if you wish to know this sky, this space, you can. There is a path that leads there and it is present in everyone, available to everyone. And each one knows how to walk on this path. But we only know how to walk on it in one direction. Have you ever thought of the fact that a road cannot lead in one direction only? Inevitably each road travels in two directions, in two opposite directions. Otherwise it is not a road; it cannot exist. The road that has brought you here to the seclusion of these hills is the same road that will take you back. There is only one road for coming as well as for going. The same road will serve both purposes. The road will be the same but the direction will not be the same.

The road that leads to samsara, to the world, is the same as the road that leads to the self. Only the direction is different. What has been in front of you for so long will now be behind you and you will have to direct your sight to what was at your back. The road is the same. We must simply turn, do an about-face. We must turn our backs on what we were facing and face that which was at our backs.

Please ask yourself where your face is turned now. What are you seeing? In what direction is the current of your vision, of your consciousness, flowing? Experience it. Observe it. You will find it is flowing outwardly. All your thoughts are about the world outside. All the time you are thinking about external things, about the world outside. When your eyes are open you see outside; when they are closed you see the same outside – because the forms and images of outside things that are imprinted on the mind rise up and surround us even when our eyes are closed. There is a world of objects outside and inside us there is another world of thoughts, the echo of outside things. Although it is inside this other world it is also outside, because the “I”, the ego, is outside as well. The witness also sees the “I”, the ego, so, therefore, that too is outside.

We are surrounded by objects and by thoughts, but you will see on deeper consideration that being encircled by objects is no hindrance on the path of self-realization, while being surrounded by thoughts is an obstacle. Can objects encircle the soul? Objects can only encircle objects. The soul is surrounded by thoughts. The current of vision, of consciousness, flows towards thoughts. Thoughts and thoughts alone are in front of us everywhere and our sight is curtained by them.

We must turn our faces from thoughts towards thoughtlessness. But this change of direction is revolutionary! How can it be done? First we must know how thoughts are born and only then can we stop them from coming into being. Generally so-called seekers begin to suppress thoughts before they understand how they are born. Some of them may go crazy trying but none of them will ever be free of thoughts. The suppression of thoughts does not help because new thoughts arise every moment. They are like those giants of mythology who, when one head was lopped off, grew ten more.

I do not ask you to destroy thoughts because they die of their own accord every moment. Thoughts are very short-lived; no thought endures for long. A particular thought does not last long but the thought-process does. Thoughts die one after another but the flow of thoughts persists. No sooner does one thought die than another takes its place. This process takes place very quickly and this is the problem. It is not the death of a thought but its quick rebirth that is the real problem. Therefore I do not ask you to kill thoughts. I want you to understand the process of their birth and how you can rid yourselves of this process. One who comprehends the process of the birth of thoughts can easily be freed from it. But one who does not understand the process goes on creating fresh thoughts and at the same time tries to resist them. Instead of thoughts coming to an end, the consequence is that the person fighting them breaks down himself.

Again I repeat: thoughts are not the problem but the birth of thoughts is the problem. How they are born is the problem. If we can stop their coming into being, if we can exercise thought birth-control, the thoughts that have already been born will disappear in a moment. Thoughts die out every second but their total destruction does not happen because new thoughts spring up incessantly.

I say it is not that we have to destroy thoughts but that we have to stop their coming into being. Stopping their birth is as good as their destruction. We all know that the mind is fickle. But what does this mean? It means that no thought endures for long. It is born and it passes away. If we can only stop its birth we will be saved from the violence involved in killing it and it will die of its own accord.

How is thought born? The conception and birth of a thought is the result of our reaction to the outside world. There is a world of events and objects outside and our reaction to this world is alone responsible for the birth of thoughts. I look at a flower. Looking is not thinking and if I simply go on looking no thought will be created. But if as soon as I look at it I say, “It is a very beautiful flower,” a thought has been born. If on the other hand I continue looking at the flower I will experience and enjoy its beauty, but no thought will be born. But as soon as we have an experience we begin to express it in words. With this expression of experience through the symbols of words, thought comes into being.

I am looking at you, and if I just keep on looking at you without expressing it in words, what will happen? As you are now you cannot even imagine what will happen. There will be a great revolution, the likes of which has never been seen before. Words get in the way and stop that revolution from taking place. The birth of thoughts hinders that revolution. If I keep on looking at you and do not give it any expression in words, if I simply keep on looking I will find during the process that a wonderful and divine grace descends upon me and that a quality of emptiness, of the void, is spreading all around. And in this emptiness, in this absence of words, the direction of consciousness takes a new turning and then I do not see only you but even the one who watches over us all gradually begins to appear. There is a new awakening on the horizon of our consciousness, as if we are waking from a dream, and our minds are filled with pure light and infinite peace.

In the final analysis I wish to say that in this Sadhana Camp we must make this one experiment – and that is not to allow our vision to be smothered by words. I call this the experiment of right-mindfulness. You must remember you must stay aware so that words are not formulated. It is possible to stop words evolving because they are just a habit of ours after all. A newborn child views the world without the intermediary of words. This is pure, direct vision. Later he gradually forms the habit of using words because words are helpful and useful in his external life and in the world outside. But what is useful in the outer life becomes an impediment in knowing the inner life. It is because of this that even the old must reawaken in themselves a child’s capacity of pure vision in order that they may know their selves. They knew the world with the help of words and now they must come to know their selves with the help of the void, of emptiness.

What are we to do in this experiment? We will sit quietly, keeping the body relaxed and the spine erect. We will stop all movement of the body. We will breathe slowly and deeply and without any excitement. We will silently observe our own breathing and we will listen to any sounds falling on our ears from outside. We will not react in any way; we will not give them a second’s thought. We will let go into a state of mind where, without the interference of words, we will simply be a witness. We will stand at a distance and watch whatever is taking place. Don’t try to concentrate at all. Simply be quiet and watch whatever is happening. Listen. Just close your eyes and listen. Listen quietly in silence. Listen to the chirping off the sparrows, to the swaying of the trees in the wind, to the cry of a child, to the sound of the water wheel at the well. Simply listen. And do nothing else.

First, within yourself, you will experience a throbbing of the breath and a beating of the heart – and then a new kind of quiet and peace will descend upon you. You will find that although there is noise outside there is silence inside. You will find you have entered a new dimension of peace. Then you will find, that there are no thoughts, that only pure consciousness remains.

And in this medium of emptiness your attention turns towards the place that is your real abode. From the outside you turn towards your home.

Your vision has led you inwards. Simply keep watching. Watch your thoughts, your breath and the movement at the navel. No reaction. The result will be something that is not a creation of the mind that is not of your creation at all. This is in fact your being, your existence. This is the cohesion that sustains us all. It reveals itself unto us and then one’s own self, the biggest surprise of all, appears.

I recall a tale. A sadhu, a seeker, was once standing on a hill. It was early morning and the sun was beginning to shine. Some friends were out for a walk. They saw the sadhu, standing all alone. They asked each other, “What can this sadhu be doing here?”One of them said, “Perhaps his cow often gets lost in the jungle and he is standing on the hill looking for her.”The other friends did not agree. Another said, “From the way he is standing, he does not seem to be looking for something. He rather seems to be waiting for somebody, perhaps a friend who accompanied him and has been left behind somewhere.”But the others did not agree with this either. A third one said, “He is neither searching for any one nor waiting for anyone. He is absorbed in the contemplation of God.”

They could not agree so they approached the sadhu himself to clarify the situation. The first one asked, “Are you looking for your lost cow?” The sadhu replied, “No.” Another asked, “Are you waiting for someone then?” To this he answered, “No. ”The third one asked, “Are you contemplating God?” Again the sadhu replied in the negative. All the three were amazed. Together, they asked him, “Then what are you doing here?” The sadhu said, “I am doing nothing. I am just standing. I am just being.”

We have to exist this simply. We have to do nothing. We have to give up everything and just be. Then something that cannot be put into words will happen. The experience that will come to pass cannot be expressed in words. It is the epitome of experiences. It is the realization of the truth, of one’s self, of God.

-Osho

Taken from the edition titled The Perfect Way.

The Light That Remains Forever – Osho

The Light that Remains Forever

Does the Being, or Self, in the person die with the death of the person; or does it live beyond death in another body?

The question is a little complicated.

First you have to understand that your personality is not your reality; it is given by the culture, by the society.

Individuality is yours, but personality is not yours.

As personality you are always dead; only as individuality are you alive. But to be an individual you have to rebel against personality and against all those people who are forcing a certain personality on you.

Each child is born with a certain potential to be – and each society tries to make him something else.

I have heard about a man who was celebrating the golden jubilee of his marriage. All his friends, relatives, acquaintances, had gathered. There was much joy, laughter. But suddenly they realized that the man was missing. They could not understand where he had gone. They looked in the garden and he was sitting in the shadows, in darkness, by the side of a tree, very sad.

His friends said, “This is strange. You have called all of us to celebrate, and you are sitting here in such sadness as if somebody has died! What is the problem?”

He said, “The problem is… This woman that I married has tortured me so much that twenty-five years ago I enquired of my attorney, ‘If I shoot her what will be the result?’ and he said, ‘Are you mad? If you shoot her you will get twenty-five years in jail!’ I am feeling sad because today I would have been free. That idiot attorney has died; otherwise I would have killed him! He made me afraid.”

A man has to live with a woman he does not love, which is simply misery. A woman has to live with a man… which is simply misery, hell. A man has to work in a certain profession he hates. Everybody becomes something that he does not like. This is your personality. Society distracts everybody from his natural individuality and makes him something other than he was destined to be.

So the first thing to be understood is that you are not a person, you are not a personality. The word ‘person’ comes from Greek drama. In Greek drama the actors used masks, and the mask… you could not see the person’s real face; you could only hear his sound. Sona means sound. Persona means you don’t know who is speaking; you just hear the sound, the face is missing. The word ‘personality’ comes from that Greek drama.

Everybody is wearing a mask. You can hear the sound but you can’t see the face; you can’t see the individual. So the first thing: you are not a ‘person’. If you are a person, you are already dead. If you are only a personality, you have dragged yourself from the cradle to the grave but you never lived. You live only when you are an individuality – when you assert yourself against every tradition, every religion, every past that wants you to be someone other than existence wants you to be. Then you live.

Again I am reminded: a great surgeon I used to know – perhaps he was the most famous surgeon in India – was retiring, and all his friends, his colleagues, had given him a party, a farewell party, but he was very sad. I asked him, “Why are you sad? You should be happy: you are the topmost surgeon in the whole country.”

He said, “You don’t understand. I never wanted to become a surgeon in the first place, so who cares that I am the topmost surgeon? I hate to hear that! I wanted to become a musician, but my parents forced me to become a surgeon – against my will I became a surgeon. By chance I became the topmost surgeon; perhaps I would not have been able to become the topmost musician. I am rich, I have everything, I have respectability, but that does not help me to be happy.

“Even if I had remained a beggar, as a musician I would have been blissful because I would have been myself. This surgeon seems to be somebody else; it is a role that I have played, but it is not me. These people are celebrating, and I am crying within myself that my whole life is lost.”

So first, you are not a ‘person’; otherwise you are dead before death. And there are millions of people who die thirty, forty, or fifty years before they actually die. You are an individual, and only individuality is capable of knowing your real self. Personality has no self – only an ego, as false as personality. Individuality has a self, a soul. The individual is a living principle of life.

If you know life you will never ask this kind of question. Knowing life authentically means you also know that it is immortal. The knowledge of its immortality is intrinsic. It is not something informed, from outside. Just living your true being in totality you slowly, slowly become aware of the immortal current of life within you. You know the body will die, but this soul, which is life’s whole essence, cannot die.

In existence nothing is destructible.

And it is not something to believe in, it is a scientific truth that you cannot destroy anything. You cannot destroy even a small piece of stone. Whatever you do it will remain in some form or other.

Science enquires into the objective world and finds that even objective reality is immortal. Religion works exactly like science in the inner world and finds the dancing life is intrinsically immortal.

It will be good to remember Socrates at this point because he was not a man to believe anything. If you had asked him whether your soul would survive after bodily death he would say, “Let me first die – because unless I die, how can I say?” And the day he was given poison is one of the most significant days in the history of man. His disciples were sitting around him and he was lying down. He told his disciples, “I will tell you what is happening. As long as I can, I will go on informing you.”

Then he said, “Up to my knees, my legs are dead. Please somebody pinch my legs so I can know whether I can feel it or not.” Somebody pinched his legs. He said, “I cannot feel it; the legs have died. But remember one thing: I am as alive as I ever was. The death of the legs has not cut a part of my life; my life is as whole as it ever was.” Then all of the legs became dead, half of the body. And he said, “Half of my body is dead, but I am whole, as whole as ever.”

Then his hands became dead and he said, “I am still here and I am still whole. Perhaps now my heart will stop, but I can say to you that even though I may not be able to inform you, I will remain, because if all these parts are gone and I am whole, then it doesn’t matter: the heart is only a part.”

And when he died his face was so delighted, so joyous, that Plato, his disciple, remembers, “We have never seen his face so full of light, so radiant. Perhaps the last moment when the soul is leaving the body is just like the sunset when the sun is going down and the whole sky becomes so beautiful and radiant.”

It is not a question of belief. I am not a believer in anything, so I will not say to you to believe me that the soul is immortal. But it is my experience that it is immortal because I can remember my past lives, and that is a solid proof that there are going to be future lives. I can teach you techniques for remembering past lives and that will become a solid proof for you that you have a future. You have an eternity of past and an eternity of future.

You have always been here and you will always be here.

But first drop your fake personality.

Grow into your authentic individuality.

Live the way existence wanted you to live. Your very life should be so intense and so total that you burn your life’s torch from both ends. In that very intensity you will know that you have touched something of eternity. And if you have known it in your life, in your death you will find a deeper confirmation of the fact.

People who live in personality always die unconscious. They have never lived. They don’t know what consciousness is, so before death they become unconscious. That’s why we don’t  remember our past lives. You were unconscious, and death happened in your unconsciousness.

But if you live consciously, as an individual, then you will die consciously, the way Socrates is dying – so conscious to the last breath. And this memory will be with you in the next life too.

In the East there are three great religions: Hinduism, Jainism, Buddhism. They disagree on every point – their philosophies are different about everything – but on one point they agree, and that is the eternal existence of the soul, because it is not a question of theoretical discussion, it is a question of existential experience. You can’t disagree about it – it is exactly so.

Against these three religions in the East, outside of India there are three religions: Judaism, Christianity, and Mohammedanism. They all believe in one life, and that simply shows their poverty. They have not explored deeply enough to find past lives, and they cannot guarantee anything about the future. These three religions born outside India are superficial. Their work is not in-depth research.

But in India for ten thousand years thousands of people have entered into self-realization and have found that there is some light that remains forever. It goes on moving from one body to another body but is indestructible.

I will not tell you to believe it. I will only tell you to experiment. I am against all beliefs, because every belief destroys you, destroys your thinking. I am in favor of experimenting, and there are techniques available.

That has been my whole life’s work – to make those techniques available to anybody who really wants to search and to find, to one who is not only a curious person but is a seeker who is ready to risk everything for the search. And it is a search for which you need to risk everything because you are going to find the greatest treasure.

-Osho

Taken from The Path of the Mystic, Chapter 1.

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Witnessing is the Beginning, No-Mind is the Fulfillment – Osho

How does watching lead to no-mind? I am more and more able to watch my body, my thoughts and feelings and this feels beautiful. But moments of no thoughts are few and far between. When I hear you saying “Meditation is witnessing,” I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all. Would you please comment?

Prem Anubuddha, meditation covers a very long pilgrimage. When I say “meditation is witnessing”, it is the beginning of meditation. And when I say “meditation is no-mind,” it is the completion of the pilgrimage. Witnessing is the beginning, and no-mind is the fulfillment. Witnessing is the method to reach the no-mind. Naturally you will feel witnessing is easier. It is close to you.

But witnessing is only like seeds, and then is the long waiting period; not only waiting, but trusting that this seed is going to sprout, that it is going to become a bush; that one day the spring will come and the bush will have flowers. No-mind is the last stage of flowering.

Sowing the seed is of course very easy; it is within your hands. But bringing the flowers is beyond you. You can prepare the whole ground, but the flowers will come on their own accord; you cannot manage to force them to come. The spring is beyond your reach – but if your preparation is perfect, spring comes; that is absolutely guaranteed.

It is perfectly good, the way you are moving. Witnessing is the path and you are starting to feel once in a while a thoughtless moment. These are glimpses of no-mind… but just for a moment.

Remember one fundamental law: that which can exist just for a moment can also become eternal. You are given not two moments together, but always one moment. And if you can transform one moment into a thoughtless state, you are learning the secret. Then there is no hindrance, no reason why you cannot change the second moment, which will also come alone, with the same potential and the same capacity.

If you know the secret, you have the master key which can open every moment into a glimpse of no-mind. No-mind is the final stage, when mind disappears forever and the thoughtless gap becomes your intrinsic reality. If these few glimpses are coming, they show you are on the right path and you are using the right method.

But don’t be impatient. Existence needs immense patience. The ultimate mysteries are opened only to those who have immense patience.

I am reminded…

In old Tibet it was customary, respectful, that every family should contribute to the great experiment of expanding consciousness. So the first child of each family was given to the monasteries to be trained in meditation. Perhaps no country has done such a vast experiment in consciousness.

The destruction of Tibet at the hands of communist China is one of the greatest calamities that could have happened to humanity. It is not only a question of a small country, it is a question of a great experiment that was going on for centuries in Tibet.

The first child was given to the monasteries when he was very small, five or at the most six years old. But Tibet knew that children can learn witnessing better than grown ups. The grown-ups are already utterly spoiled. The child is innocent and yet the slate of his mind is empty; to teach him emptiness is absolutely easy.

But the entrance of a child into a monastery was very difficult, particularly for a small child. I am reminded of one incident… I am telling you only one; there would have been hundreds of incidents like it. It is bound to be so.

A small child, six years old, is leaving. His mother is crying, because life in a monastery for a small child is going to be so arduous. The father tells the child, “Don’t look back. It is a question of our family’s respectability. Not even once has a child in the whole history of our family ever looked back. Whatever is the test to be given for entrance into the monastery – even if your life is at risk, don’t look back. Don’t think of me or your mother and her tears.

“We are sending you for the ultimate experiment in human consciousness with great joy, although the separation is painful. But we know you will pass through all the tests; you are our blood, and of course you will keep the dignity of your family.”

The small child rides on the horse with a servant riding on another horse. A tremendous desire arises in him when the road turns, just to have a look again back to the family house, its garden.

The father must be standing there, the mother must be crying… but he remembers that the father has said, “Don’t look back.”

And he does not look back. With tears in his eyes, he turns with the road. Now he cannot see his house anymore and one never knows how long it will take – perhaps years and years – until he will be able to see his father and mother and his family again.

He reaches the monastery. At the gate of the monastery the abbot meets him, receives him gracefully, as if he is a grownup, bows down to him as he bows down to the abbot. And the abbot says, “Your first test will be to sit outside the gate with closed eyes, unmoving, unless you are called in.”

The small child sits at the gate, outside the gate with closed eyes. Hours pass… and he cannot even move. There are flies sitting in his face, but he cannot remove them. It is a question of the dignity that the abbot has shown to him. He does not think any more like a child; so respected, he has to fulfill his family’s longing, the abbot’s expectations.

The whole day passes, and even other monks in the monastery start feeling sorry for the child.

Hungry, thirsty… he is simply waiting. They start feeling that the child is small, but has great courage and guts.

Finally, by the time the sun is setting, the whole day has passed; the abbot comes and takes the child in. He says, “You have passed the first test, but there are many more peaks ahead. I respect your patience, being such a small child. You remained unmoving; you did not open your eyes. You did not lose courage; you trusted that whenever the time is right you will be called in.”

And then years of training in witnessing. The child was only allowed to see his parents again after perhaps ten years, twenty years had elapsed. But the criterion was that until he experiences no-mind, he cannot be allowed to see his parents, his family. Once he achieves no-mind, then he can move back into the world. Now there is no problem.

Once a man is in a state of no-mind, nothing can distract him from his being. There is no power bigger than the power of no-mind. No harm can be done to such a person. No attachment, no greed, no jealousy, no anger, nothing can arise in him. No-mind is absolutely a pure sky without any clouds.

Anubuddha, you say “How does watching lead to no-mind?”

There is an intrinsic law: thoughts don’t have their own life. They are parasites; they live on your identifying with them. When you say, “I am angry,” you are pouring life energy into anger, because you are getting identified with anger.

But when you say, “I am watching anger flashing on the screen of the mind within me” you are not anymore giving any life, any juice, any energy to anger. You will be able to see that because you are not identified, the anger is absolutely impotent, has no impact on you, does not change you, does not affect you. It is absolutely hollow and dead. It will pass on and it will leave the sky clean and the screen of the mind empty.

Slowly, slowly you start getting out of your thoughts. That’s the whole process of witnessing and watching. In other words – George Gurdjieff used to call it non-identification – you are no more identifying with your thoughts. You are simply standing aloof and away – indifferent, as if they might be anybody’s thoughts. You have broken your connections with them. Only then can you watch them.

Watching needs a certain distance. If you are identified, there is no distance, they are too close. It is as if you are putting the mirror too close to your eyes: you cannot see your face. A certain distance is needed; only then can you see your face in the mirror.

If thoughts are too close to you, you cannot watch. You become impressed and colored by your thoughts: anger makes you angry, greed makes you greedy, lust makes you lustful, because there is no distance at all. They are so close that you are bound to think that you and your thoughts are one.

Watching destroys this oneness and creates a separation. The more you watch, the bigger is the distance. The bigger the distance, the less energy your thoughts are getting from you. And they don’t have any other source of energy. Soon they start dying, disappearing. In these disappearing moments you will have the first glimpses of no-mind.

That is what you are experiencing. You say, “I am more and more able to watch my body, my thoughts and feelings, and this feels beautiful.” This is just the beginning. Even the beginning is immensely beautiful – just to be on the right path, even without taking a single step, will give you immense joy for no reason at all.

And once you start moving on the right path, your blissfulness, your beautiful experiences are going to become more and more deep, more and more wide, with new nuances, with new flowers, with new fragrances.

You say, “But moments of no thoughts are few and far between.” It is a great achievement, because people don’t know even a single gap. Their thoughts are always in a rush hour, thoughts upon thoughts, bumper-to-bumper, the line continues, whether you are awake or asleep. What you call your dreams are nothing but thoughts in the form of pictures…because the unconscious mind does not know alphabetical languages. There is no school, no training institute which teaches the unconscious language.

The unconscious is very primitive; it is just like a small child. Have you looked at the books of your small children? If you want to teach the child, you have to make a big picture first. So you will see, in children’s’ books, pictures, colorful pictures with very little writing. The child is more interested in the pictures. He is primitive; he understands the language of pictures.

Slowly, slowly you make the pictures and the language associated – whenever he sees the mango he knows, “It is a mango.” And he starts learning that underneath the picture of the mango there is a certain word describing it. His interest is in the mango, but the word ’mango’ slowly becomes associated. As the child grows, pictures will become smaller and language will become more. By the time he enters the university, pictures will have disappeared from the book; only language will remain.

By the way, it reminds me to tell you that television has taken humanity back into a primitive stage, because people are again looking at pictures. There is a danger in the future – it is already apparent that people have stopped reading great literature. Who bothers to read, when you can see the film on the TV? This is a dangerous phenomenon, because there are things which cannot be reproduced in pictures. Great literature can be only partially reproduced in pictures. The danger is that people will start forgetting the language and its beauty and its magic, and they will again become primitives, watching the television.

Now the average American is watching television for seven and a half hours every day. This is going to destroy something which we have achieved with great difficulty. Now, this man who is watching television for seven and half hours per day…you cannot expect him to read Shakespeare, Kalidas, Rabindranath Tagore, Herman Hesse, Martin Buber or Jean Paul Sartre.

The greater the literature, the less is the possibility of putting it into pictures.

Pictures are colorful, exciting, easy, but they are no comparison to language. The future has to be protected from many things. Computers can destroy can destroy people’s memory systems, because there will be no need – you can keep a small computer the size of a cigarette packet in your pocket. It contains everything that you will ever need to know. Now there is no need to have your own memory; just push a button and the computer is ready to give you any information you need.

The computer can destroy the whole memory system of humanity that has been developed for centuries with great difficulty. Television can take away all great literature, and the possibility of people like Shelley or Byron being born again in the world. These are great inventions, but nobody has looked at the implications. They will reduce the whole of humanity into a retardedness.

Anubuddha, what you are feeling is a great indication that you are on the right path. It is always a question for the seeker whether he is moving in the right direction or not. There is no security, no insurance, no guarantee. All the dimensions are open; how are you going to choose the right one?

These are the ways and the criteria of how one has to choose. If you move on any path, any methodology and it brings joy to you, more sensitivity, more watchfulness and gives a feeling of immense well-being – this is the only criterion that you are going on the right path. If you become more miserable, more angry, more egoist, more greedy, more lustful – those are the indications you are moving on a wrong path.

On the right path your blissfulness is going to grow more and more every day, and your experiences of beautiful feelings will become tremendously psychedelic, more colorful – colors that you have never seen in the world, fragrances that you have never experienced in the world. Then you can walk on the path without any fear that you can go wrong.

These inner experiences will keep you always on the right path. Just remember that if they are growing, that means you are moving. Now you have only a few moments of thoughtlessness… It is not a simple attainment; it is a great achievement, because people in their whole lives know not even a single moment when there is no thought.

These gaps will grow.

As you will become more and more centered, more and more watchful, these gaps will start growing bigger. And the day is not far away – if you go on moving without looking back, without going astray – if you keep going straight, the day is not far away when you will feel for the first time that the gaps have become so big that hours pass and not even a single thought arises. Now you are having bigger experiences of no-mind.

The ultimate achievement is when twenty-four hours a day you are surrounded with no-mind.

That does not mean that you cannot use your mind; that is a fallacy propounded by those who know nothing about no-mind. No-mind does not mean that you cannot use the mind; it simply means that the mind cannot use you.

No-mind does not mean that the mind is destroyed. No-mind simply means that the mind is put aside. You can bring it into action any moment you need to communicate with the world. It will be your servant. Right now it is your master. Even when you are sitting alone it goes on, yakkety-yak, yakkety-yak – and you cannot do anything, you are so utterly helpless.

No-mind simply means that the mind has been put in its right place. As a servant, it is a great instrument; as a master, it is very unfortunate. It is dangerous. It will destroy your whole life.

Mind is only a medium for when you want to communicate with others. But when you are alone, there is no need of the mind. So whenever you want to use it, you can use it.

And remember one thing more: when the mind remains silent for hours, it becomes fresh, young, more creative, more sensitive, rejuvenated through rest.

Ordinary people’s minds start somewhere around three or four years of age, and then they go on continuing for seventy years, eighty years without any holiday. Naturally they cannot be very creative. They are utterly tired – and tired with rubbish. Millions of people in the world live without any creativity. Creativity is one of the greatest blissful experiences. But their minds are so tired… they are not in a state of overflowing energy.

The man of no-mind keeps the mind in rest, full of energy, immensely sensitive, ready to jump into action the moment it is ordered. It is not a coincidence that the people who have experienced no-mind, their words start having a magic of their own. When they use their mind, it has a charisma, it has a magnetic force. It has tremendous spontaneity and the freshness of the dewdrops in the early morning before the sun rises. And the mind is nature’s most evolved medium of expression and creativity.

So the man of meditation – or in other words, the man of no-mind – changes even his prose into poetry. Without any effort, his words become so full of authority that they don’t need any arguments.

They become their own arguments. The force that they carry becomes a self-evident truth. There is no need for any other support from logic or from scriptures. The words of a man of no-mind have an intrinsic certainty about them. If you are ready to receive and listen, you will feel it in your heart: The self-evident truth.

Look down the ages: Gautam Buddha has never been contradicted by any of his disciples; neither has Mahavira, nor Moses, nor Jesus. There was something in their very words, in their very presence that convinced you. Without any effort of converting you, you are converted. None of the great masters have been missionaries; they have never tried to convert anyone, but they have converted millions.

It is a miracle – but the miracle consists of a rested mind, of a mind which is always full of energy and is used only once in a while.

When I speak to you, I have to use the mind. When I am sitting in my room almost the whole day, I forget all about the mind. I am just a pure silence… and meanwhile the mind is resting. When I speak to you, those are the only moments when I use the mind. When I am alone, I am utterly alone, and there is no need to use the mind.

Anubuddha, you say, “When I hear you say ’Meditation is witnessing,’ I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all.”

How can it sound easy? – Because it is your future possibility. Meditation you have started; it may be in the beginning stages, but you have a certain experience of it that makes you understand me. But if you can understand meditation, don’t be worried at all.

Meditation surely leads to no-mind, just as every river moves towards the ocean without any maps, without any guides. Every river without exception finally reaches to the ocean. Every meditation, without exception finally reaches to the state of no-mind.

But naturally, when the Ganges is in the Himalayas wandering in the mountains and in the valleys, it has no idea what the ocean is, cannot conceive of the existence of the ocean – but it is moving towards the ocean, because water has the intrinsic capacity of always finding the lowest place. And the oceans are the lowest place… so rivers are born on the peaks of the Himalayas and start moving immediately towards lower spaces, and finally they are bound to find the ocean.

Just the reverse is the process of meditation: it moves upwards to higher peaks, and the ultimate peak is no-mind. No-mind is a simple word, but it exactly means enlightenment, liberation, freedom from all bondage, experience of deathlessness and immortality.

Those are big words and I don’t want you to be frightened, so I use a simple word, no-mind. You know the mind… you can conceive of a state when this mind will be non-functioning.

Once this mind is non-functioning, you become part of the mind of the cosmos, the universal mind. When you are part of the universal mind your individual mind functions as a beautiful servant. It has recognized the master, and it brings news from the universal mind to those who are still chained by the individual mind.

When I am speaking to you, it is in fact the universe using me. My words are not my words; they belong to the universal truth. That is their power, that is their charisma, that is their magic.

-Osho

From Satyam Shivam Sundram, Chapter Seven

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