The Doctrine of Sameness – Osho

I consider the doctrine of sameness as the absolute ground of reality.

Buddha says: Things are not different, they are the same; they only look different, they only appear different. The tree there, and the rock, and you, and the animals and the stars, are not different. At the innermost core, reality is one and the same. Substance is one and the same, there are no distinctions. Distinctions are dreams.

Physicists call that one reality ‘electricity’ or ‘energy’. Materialists, Marxists, communists, call that reality ‘matter’. idealists call that reality ‘mind’. Yogis call that reality ‘consciousness’. Buddha calls that reality ‘nothingness’.

Now, this word ‘nothingness’ is very important. ‘Nothingness’ means: no-thing-ness. No thing is. All things are just forms, dreams. We are different only in form, and forms are just dreams. It is as if out of gold you can make many sorts of ornaments. Those forms, different ornaments, are just dreams, because the gold is the reality. Behind all the forms is gold; behind all the forms is one reality. Buddha says: That sameness is the absolute ground of reality.

If you go in, you leave the form. First you leave the form of the body. Have you observed it? — people who are close to me and meditating, come again and again to that insight — and these sayings can be understood only if you have certain insights of your own. Otherwise, it is impossible to understand them. When you are meditating, many times it happens that you forget your form, your body; you don’t know who you are and how you look. You forget your face. In fact, in deep meditation, you completely become oblivious of your body. When you close your eyes, you are formless. Your mind also has form. You are a Hindu, Christian, Mohammedan, Jain, Buddhist; then you have a form of the mind: you think in terms of being a Christian, you have a certain identity, dogma defines you. But if you go still deeper, mind also disappears. Then you are no more a Christian.

At the deepest core you are neither a body nor a mind. Then what are you?

Buddha says: Nothingness, no-thing-ness: now you are not a thing, now you are universal. Now you are not confined in any idea, you are infinite. You are that which has always been there and will remain always. You are eternal. Then there is no birth to you and there is no death to you. You are like the sky: clouds come and go and the sky remains untouched by them. Millions of times clouds have come and gone, and the sky has remained pure and virgin. It has not been corrupted or polluted by them. You are the inner sky. And when all forms disappear, the inner and the outer also disappear — because they are also forms. Then there is nothing inner and nothing outer… oneness, sameness.

Buddha does not call it ‘God’ — because to call it ‘God’ you may start thinking again of form. But that’s exactly what the word ‘God’ means, or should mean — God is that sameness that exists in all. ‘God’ means existence, isness. The tree is, the rock is, the cloud is, the man is — forms are different but isness is the same. As far as isness is concerned, a tree and you are the same. The form is different: the tree is green and you are not green, and the tree has flowers and you don’t have any flowers, and the bird can fly into the sky and you cannot fly; but these are differences of the form. But isness is the same. To look into that isness is what meditation is all about. And to come to realize that isness is nirvana.

This is the last message, the last sutra of this Sutra of Forty-Two Chapters. This is the forty-second sutra, Buddha’s ultimate message. I don’t think you will be able to understand it right now. Intellectually of course you can understand it, but the real understanding has to be existential. That will come only if you follow the path of inner discipline to the point where you can drop it. If you follow the path of meditation to the point where even meditation becomes a hindrance, and you drop it…. It is as if you move on a staircase from one floor to another, but when you have reached to the next floor you get off the staircase. You don’t cling to it. All methods are staircases — or in Buddha’s terminology: All methods are like boats; you cross the river, then you leave the boat, and you forget all about it.

Methods have to be used and then dropped. It has to be remembered from the very beginning — because there is every possibility that you may become too attached to the method. You become so attached that the method becomes a clinging: you start possessing it and it starts possessing you. Then the medicine has become a disease.

It happens: you are ill, you take medicine. Then illness goes but you cannot leave the medicine now. You have become accustomed to the medicine, to the drug. When the illness has gone, throw the medicine immediately.

Meditation is a medicine — because you are ill you have to use it. When wellness has come, then drop it immediately.

All devices have to be dropped one day, and all scriptures have to be dropped one day. This is the greatness of Buddha: that he says that even his teachings, his methods, have to be dropped.

When Zarathustra was saying goodbye to his disciples, the last thing that he said to his disciples has to be remembered. Keep it in your heart. This is what Buddha is saying in the last sutra. Said Zarathustra to his disciples, “Now I am going and this is my last message: Beware of Zarathustra!” And he left.

Beware of Zarathustra? Beware of the Master… because you can fall in love too much. You can become too much attached. The real Master is one who helps you to fall in love, and then helps you to stand on your own so that you can leave the Master. A real Master never becomes a crutch for you. Never! Before he sees that you are clinging too much, he starts getting out of your life — because the ultimate goal is freedom —freedom from all crutches, freedom from all props, freedom from every discipline, doctrine, method. Freedom from all: that’s the goal.

Always remember that goal. Remembering that goal will help you not to go astray.

A small story and I will finish this discourse. It is a Hassid story: The Three Prisoners.

After the death of Rabbi Uri of Istalisk, who was called ‘The Seraph’, one of the Hassidim came to Rabbi Birnham and wanted to become his disciple. Rabbi Birnham asked, “What was your teacher’s way of instructing you to serve?”

“His way,” said the Hassid, “was to plant humanity in our hearts. That was why everyone who came to him, whether he was a nobleman or a scholar, had first to fill two large buckets at the well in the marketplace, or to do some other hard and menial labor in the street.”

Rabbi Birnham said, “I shall tell you a story….

“Three men, two of them wise and one foolish, were once put in a dungeon black as night, and every day food and eating utensils were lowered down to them. The darkness and the misery of the imprisonment had deprived the fool of his last bit of sense, so that he no longer knew how to use the utensils; he could not see. One of his companions showed him, but the next day he had forgotten again. And so his wise companion had to teach him continually. But the third prisoner sat in silence and did not bother about the fool.

“Once the second prisoner asked him why he never offered his help. ‘Look,’ said the other, ‘you take infinite trouble and yet you never reach the goal because every day destroys your work. But I, sitting here, am not just sitting. I am trying to bore a hole in the wall so that the light and sun can enter, and all three of us can see everything.’ ”

Now, there are two types of Masters in the world. The first type I call the teacher. He teaches you things: disciplines. virtue, character, but next day you forget. Again he teaches you the same, and next day you forget again. The second I call the Master. He does not teach you virtue, he does not teach you character, he does not teach you ordinary humility, humbleness, poverty — no. He bores a hole into your being so that light can penetrate, and you can see yourself. He tries to make you aware, full of light. That’s the real Master. In the East we call him Satguru, the right Master. Teachers are many; Satgurus are very few and far between. Remember this distinction.

If you are with a teacher you may become a good man, but you cannot become enlightened. And your goodness will always remain on a volcano; it can erupt any moment. If you are with a teacher he will teach you outward things — how to discipline yourself, how to be good, how to be a servant, how to serve people, how to be non-violent, how to be loving, kind, compassionate. He will teach you a thousand and one things.

If you come to a Master, he teaches only one thing — that is: how to become aware, how to bore a hole into your being so light can enter into your imprisonment. And in that light, everything starts happening of its own accord.

And when things happen of their own accord, they have a beauty to them. Then there is great benediction.

-Osho

From The Buddha Said…, Chapter 22

Copyright© OSHO International Foundation

Also published as The Discipline of Transcendence V. 4, Chapter Eleven

 

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

 

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

 

Suddenly there are No More Wounds – Osho

Why is it so difficult to forgive, to stop clinging to hurts long since past?

Anand Katyayani, the ego exists on misery – the more misery the more nourishment for it. In blissful moments the ego totally disappears, and vice versa: if the ego disappears, bliss starts showering on you. If you want the ego, you cannot forgive, you cannot forget – particularly the hurts, the wounds, the insults, the humiliations, the nightmares. Not only that you cannot forget, you will go on exaggerating them, you will emphasize them. You will tend to forget all that has been beautiful in your life, you will not remember joyous moments; they serve no purpose as far as the ego is concerned. Joy is like poison to the ego, and misery is like vitamins.

You will have to understand the whole mechanism of the ego. If you try to forgive, that is not real forgiveness. With effort, you will only repress. You can forgive only when you understand the stupidity of the whole game that goes on within your mind. The total absurdity of it all has to be seen through and through, otherwise you will repress from one side and it will start coming from another side. You will repress in one form; it will assert in another form – sometimes so subtle that it is almost impossible to recognize it, that it is the same old structure, so renovated, refurnished, redecorated, that it looks almost new.

The ego lives on the negative, because the ego is basically a negative phenomenon; it exists on saying no. No is the soul of the ego. And how can you say no to bliss? You can say no to misery, you can say no to the agony of life. How can you say no to the flowers and the stars and the sunsets and all that is beautiful, divine? And the whole existence is full of it – it is full of roses – but you go on picking the thorns; you have a great investment in those thorns. On the one hand you go on saying, “No, I don’t want this misery,” and on the other hand you go on clinging to it. And for centuries you have been told to forgive.

But the ego can live through forgiving, it can start having a new nourishment through the idea that, “I have forgiven. I have even forgiven my enemies. I am no ordinary person.” And, remember perfectly well, one of the fundamentals of life is that the ordinary person is one who thinks that he is not; the average person is one who thinks that he is not. The moment you accept your ordinariness, you become extraordinary. The moment you accept your ignorance, the first ray of light has entered in your being, the first flower has bloomed. The spring is not far away.

Jesus says: Forgive your enemies, love your enemies. And he is right, because if you can forgive your enemies you will be free of them, otherwise they will go on haunting you. Enmity is a kind of relationship; it goes deeper than your so-called love.

Savita has asked a question that, “Osho, why a harmonious love affair seems to be dull and dying?”

For the simple reason because it is harmonious; it loses all attraction for the ego; it seems as if it is not. If it is absolutely harmonious you will completely forget about it. Some conflict is needed, some struggle is needed, some violence is needed, some hatred is needed. Love – your so-called love – does not go very deep; it is only skin-deep, or maybe not even so deep. But your hate goes very deep; it goes as deep as your ego.

Jesus is right when he says, “Forgive,” but he has been misunderstood for centuries. Buddha says the same thing – all the awakened ones are bound to say the same thing. Their languages can differ, naturally – different ages, different times, different people – they have to speak different languages, but the essential core cannot be different. If you cannot forgive, that means you will live with your enemies, with your hurts, with your pains.

So on the one hand you want to forget and forgive, because the only way to forget is to forgive – if you do not forgive you cannot forget – but on the other hand there is a deeper involvement.

Unless you see that involvement, Jesus and Buddha is not going to help. Their beautiful statements will be remembered by you, but they will not become part of your lifestyle, they will not circulate in your blood, in your bones, in your marrow. They will not be part of your spiritual climate; they will remain alien, something imposed from the outside; beautiful, at least it appeals intellectually, but existentially you will go on living the same old way.

The first thing to remember is: ego is the most negative phenomenon in existence. It is like darkness.

Darkness has no positive existence; it is simply absence of light. Light has a positive existence; that’s why you cannot do anything directly with darkness. If your room is full of darkness, you cannot put the darkness out of the room, you cannot throw it out, you cannot destroy it by any means directly.

If you try to fight with it, you will be defeated. Darkness cannot be defeated by fighting. You may be a great wrestler but you will be surprised to know that you cannot defeat darkness. It is impossible, for the simple reason that darkness does not exist. If you want to do anything with darkness you will have to go via light. If you don’t want darkness, bring light in. If you want darkness, then put the light off. But do something with light; nothing can be done with darkness directly. The negative does not exist – so is the ego.

That’s why I don’t say to you: Forgive. I don’t say to you: Don’t hate; love. I don’t say to you that drop all your sins and become virtuous. Man has tried all that and it has failed completely. My work is totally different. I say: Bring light into your being. Don’t be bothered by all these fragments of darkness.

And at the very center of darkness is ego. Ego is the center of darkness. You bring light – the method is meditation – you become more aware, you become more alert. Otherwise you will go on repressing, and whatsoever is repressed has to be repressed again and again and again. And it is an exercise in futility, utter futility. It will start coming up from somewhere else. It will find some other, weaker point in you.

I come across every day so many questions which show how negativity asserts, in how many subtle ways. Just the other day I was joking that Mukta has asked me: Can she bring a 1939 model Rolls Royce for me? I said, “I am no more interested in anything old and rotten. You can call it a vintage car, you can call it antique, and you can call it beautiful names, but the truth is: for forty years so many rotten people have used it… I don’t want to use it anymore.”

Yatra immediately wrote a question to me: “Osho, don’t you have any taste? Old things also have their beauty.” Yatra may not be knowing, may not be aware that this is a form of negativity. I was simply joking, otherwise why I should be speaking on Ko Hsuan? Twenty-five centuries old… But immediately… A chance cannot be missed. If you can say something against me, you will not miss the chance.

Just today I have received another question from Atta, that “You use so many times the word ‘I’, ‘me’, ‘my’, ‘my sannyasins’. You seem to be the greatest ego around.”

I can stop using “I”, “me”, “my”, “my sannyasins” – that won’t help. These are just words, and perfectly utilitarian. I also use the word “darkness”, although it does not exist. It has never existed, it cannot exist. Just by using the word “darkness”, darkness does not start existing. But Atta must be waiting for some opportunity to say something aggressive to me, to be in some way violent to me.

This is natural, because sannyas means surrender, and when you surrender then more often than not you are repressing your ego. It will find its way from somewhere to assert.

It is not just a coincidence that Buddha’s own brother, Devadatta, tried many times to kill him. His own cousin-brother… Why? Why he was so antagonistic to him? And he was also his disciple. But they were contemporaries, of the same age. They were brought up in the same palace, educated by the same teachers in the same academy, played together. And then Buddha became enlightened, and there was deep jealousy in Devadatta. First he tried on his own to become enlightened; he could not. So, unwillingly, reluctantly, he surrendered to Buddha. He must have said with deep resistance, “Buddham Sharanam Gachchhami; I take shelter into the Buddha, into your feet.”

But deep down somewhere he must be thinking that, “We belong to the same royal family, the same blood, the same education. We have played together. So why I should surrender to this man?” And then, once he started going a little into meditation, just a little, few experiences of meditation, and he started gathering a following around himself He started to spread the rumor that he has also become enlightened.

Buddha called him, that “You WILL become enlightened; there is no problem about it. But right now you are just on the way. Don’t miss this opportunity.” This offended him very much. Immediately all repressed resistance asserted – he revolted. He took away few people those who had become his friends and followers, away from Buddha. And their whole effort was: How to kill this man? Judas was the cause of Jesus’ death, and Judas was the most intellectual disciple of Jesus.

Remember it. Never forget it, that he was the most sophisticated disciple of Jesus. All others were very unsophisticated, simple people, almost primitive people: villagers, fishermen, carpenters, potters, weavers; except Judas nobody was educated. Judas was really far more educated than Jesus himself, far more informed. And he was waiting that sooner or later, he will be the head. Once Jesus is removed from the scene, he will be the head of the whole commune. And there seemed to be no possibility of Jesus ever dying before him. Finally he decided that it is time that this man should be removed forcibly.

Judas was the culprit, the real murderer. He sold Jesus only in thirty silver coins. He was thinking that this is the only way to remove Jesus from the scene, then he can take over the leadership of the group, of the commune. There must have been deep down a hurt ego.

It has always happened that way. Mahavira’s own disciple, Makkhali Ghosal, revolted against him and he started spreading the rumor that “Mahavira is not the true enlightened person, I am the true enlightened person.” When Mahavira heard it he laughed. When Mahavira came to the place where Ghosal was staying, he went to see him and he said, “Makkhali Ghosal, have you gone mad? What are you doing?”

And the man must have been immensely cunning. He said, “I am not your disciple, remember; the man who used to be your disciple is dead. The body is of Makkhali Ghosal, but a great spirit has entered into the body. The spirit of Makkhali Ghosal has left. I am a totally different person, can’t you see?”

Mahavira laughed and he said, “I can see perfectly well. You are the same stupid fellow, and you are still doing stupid things. Don’t waste time! Put your energies in becoming enlightened yourself. Why be worried about me – whether I am truly enlightened or not. If you are not my disciple, Makkhali Ghosal, if you are a totally different spirit who has entered, I accept. If you say, I accept it. But then why you are concerned with me? Twenty-four hours you are speaking against me. That simply shows that you are still carrying some grudge against me.”

It is very essential to understand because you are all disciples here, and you all will be carrying some grudge or other against me, for the simple reason because I am trying to destroy your ego. That I have to do; that’s the function of the Master, to destroy your ego. And you can become very revengeful, and you can carry deep wounds through it.

Katyayani, you ask me: Why is it so difficult to forgive, to stop clinging to hurts long since past?

For the simple reason that they are all that you have got. And you go on playing with your old wounds so that they keep fresh in your memory. You never allow them to heal.

A man was sitting in a compartment in a train. Across from him was sitting a Catholic priest who had a picnic basket beside him. The man had nothing else to do so he just watched the priest.

After a while the priest opened the picnic basket and took out a small cloth which he placed carefully on his knees. Then he took out a glass bowl and placed it on the cloth. Then he took out a knife and an apple, peeled the apple, cut it up, put the pieces of apple in the bowl. Then he picked up the bowl, leaned over and tipped the apple out of the window.

Then he took out a banana, peeled it, cut it up, put it in the bowl, and tipped it out of the window. The same with a pear and a little tin of cherries and a pineapple, and a pot of cream – he tipped them all out of the window after carefully preparing them. Then he cleaned the bowl dusted off the cloth, and put them back in the picnic basket.

The man who had been watching the priest in amazement, finally asked, “Excuse me, Father, but what are you doing there?”

To which the priest replied coolly, “making fruit salad.”

“But you are tipping it all out of the window,” said the man.

“Yes,” said the priest. “I hate fruit salad.”

People go on carrying things that they hate. They live in their hatred. They go on fingering their wounds so they don’t heal; they don’t ALLOW them to heal – their whole life depends on their past. Unless you start living in the present, you will not be able, Katyayani, to forget and forgive the past. I don’t say to you: Forget and forgive all that has happened in the past; that is not my approach. I say: Live in the present that is the positive way to approach existence. Live in the present. That is another way of saying: Be more meditative, more aware, more alert, because when you are alert, aware, you are in the present.

Awareness cannot be in the past and cannot be in the future. Awareness knows only the present.

Awareness knows no past, no future; it has only one tense, the present. Be aware, and as you will start enjoying the present more and more, as you will feel the bliss of being in the present, you will stop doing this stupid thing that everybody goes on doing. You will stop going into the past. You will not have to forget and forgive, it will simply disappear on its own accord. You will be surprised – where it has gone? And once the past is no more there, future also disappears because future is only a projection of the past. To be free from past and future is to taste freedom for the first time, is to taste God. And in that experience one becomes whole, healthy; all wounds are healed. Suddenly there are no more any wounds; you start feeling a deep well-being arising in you. That well-being is the beginning of transformation.

-Osho

From Tao: The Golden Gate, V.1, Chapter Two

Copyright© OSHO International Foundation

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

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

From Orange Sunshine to Meditation

In early fall of 1968 a good friend of mine, Michael and I rented a house in a predominately African-American neighborhood of Kansas City, MO east of Prospect on the corner of 69th St. and College. Before we rented it, the house had been used as a neighborhood church. It had a big front room, which had been the meeting room, two bedrooms, one bathroom, a small kitchen and a room that was used as a living room. The house was painted pink and had a somewhat flat roof, hence we called it the Pink Flat.

Immediately the house started gathering a commune within its walls. Michael and I would go around to building sites after dark and pick up discarded plywood, two by fours and whatever else we could find and bring it back to the house. We then constructed a loft around the perimeter of the big room so that there were two levels of sleeping spaces and it began to fill.

We all made an effort to keep the house neat and tidy. Sometimes that required posting reminders. Some would remind us to wash our dishes, others would remind us to keep the bathroom clean. And all in all it remained remarkably clean considering the number of people who lived there.

Sometime in late spring or early summer of 1969 the extremely pure form of LSD, Orange Sunshine, appeared on the scene in Kansas City. Orange Sunshine was unlike any LSD that had preceded it.

One evening I took a dose of Orange Sunshine at the Pink Flat. It turned out to be my most significant LSD experience and laid the groundwork for a lifetime with meditation at the center.

Once the LSD started affecting me I left the house and walked around the neighborhood alone. I was a couple of blocks away from the house in some neighbor’s yard when I started to experience hallucinations and paranoia. This was unusual for me, it was rare for me to experience paranoia and I was not prone to hallucinations. But on this occasion it was happening. At some point it clicked that I was the one who was creating the hallucinations and the paranoia. And immediately with that realization the energy being projected from the mind started to go in reverse. It was literally as if I was reeling in the mind. And when all the energy that had been projected out returned home there was peace, a clarity, an At Homeness that I had never experienced so profoundly before. I was experiencing Being. I was at home, the ground of being.

It also became clear through this experience that I had had this realization as a result of taking the LSD but the truth of the experience of At Homeness was because of an ending of mental projection. The seeing of this was enabled by the heightened state of consciousness from the LSD but the realization that took place was beyond the chemistry. I had seen, quite literally, how the projecting mind works.

This new found at homeness lingered for weeks, perhaps even a month or more because I found I could return home by stopping the journey away from home. And the summer of 1969 continued to be a summer of awakening.

Most everyone in our Pink Flat commune began selling copies of The Kansas City Free Press, the local underground newspaper, on street corners as a means of income for the house. While I was creating a sales chart for our house sales I experienced the “witness” as I watched myself (from beyond the me) draw the columns.

A couple of months later after we had closed the house and everyone dispersed I was on The Country Club Plaza in Kansas City selling the Free Press on a street corner when a man named Charlie walked up and introduced me to Meher Baba. And through Meher Baba I was introduced to Tratak meditation.

Seven years later, in 1976, I would find myself being initiated by Bhagwan Shree Rajneesh (Osho) in the city that Meher Baba had been born and grown up in, Poona, India. And through Osho a much wider world of meditation opened before me.

If I remember correctly I took LSD one more time in that seven years after the Orange Sunshine experience and before I arrived in Poona and that was, as I saw it, some kind of self-check-up.

It is only within the last year that I came to know that the creator of Orange Sunshine, Nicholas Sand, also went to Poona, India in 1978 and was initiated by Bhagwan Shree Rajneesh (Osho) and became Deva Pravasi. Ironically his sannyas darshan with Osho is recorded in the darshan diary titled Turn On, Tune In and Drop the Lot.  Our paths crossed a few times at Rajneeshpuram  but I didn’t know that he hadbeen the creator of Orange Sunshine.

I am extremely grateful to Pravasi and his gift of chemistry for giving me a glimpse of the workings of the mind and that first experience of no-mind which helped propel me to meeting my Master, Osho.

Osho introduced me to the Meditation of watching the mind and by and by I discovered that the heightened state of consciousness that I had experienced with Orange Sunshine was none other than my “natural state”. I discovered that this “natural state” is clouded with mind, with desire, with thought, with identity and that it is possible to come clear of the clouds by watching directly the comings and goings of the mind. But the important ingredient to this watching is watching without grasping or rejecting, watching without judging, watching without jumping into the fray. And as one watches without interference the energy that is involved in thought begins to return home and the mind is reeled in, not by any effort and not by chemistry, but by no longer being a party to the creation of the me.

Of course as long as there are impressions remaining within the mind one is drawn out again and again but also it becomes easier and easier to return. This is the gift of meditation and this is the gift of Osho.

-purushottama

For more info see:

Osho News story on Pravasi

Osho – The Attraction for Drugs is Spiritual

The documentary: The Sunshine Makers available on Netflix

Osho – LSD, A Shortcut to False Samadhi

NY Times story: Nicholas Sand, Chemist Who Sought to Bring LSD to the World, Dies at 75

The Nature of Darkness – Osho

Let us first meditate a little on the nature of darkness. It is one of the most mysterious things in existence – and your life is so much involved in it, you cannot afford not to think about it. One has to come to terms with the nature of darkness because the same is the nature of sleep, and the same is the nature of death, and the same is the nature of all ignorance.

The first thing, if you meditate on darkness, that will be revealed to you is that darkness does not exist, it is there without any existence. It is more mysterious than light. It has no existence at all; rather, on the contrary, it is just an absence of light. There is no darkness anywhere, you cannot find it, it is simply an absence. It is not in itself, it has no “in-itself” existence, it is simply that the light is not present.

If the light is there, there is no darkness; if the light is not there, there is darkness – absence of light, it is not a presence of something. That’s why light comes and goes – darkness remains. It is not, but it persists. Light you can create, light you can destroy, but you cannot create darkness and you cannot destroy darkness: it is always there without being there at all.

The second thing, if you contemplate, you will come to realize that because it is nonexistential you cannot do anything to it. And if you try to do anything to it, you will be defeated. Darkness cannot be defeated, how can you defeat something which is not? And when you will be defeated you will think: “It is very powerful because it has defeated me.” This is absurd! Darkness has no power; how can a thing have power which is not? You are not defeated by the darkness and its power, you are defeated by your foolishness. In the first place you started fighting – that was foolish. How can you fight with something which is not? And remember, you have been fighting with many things which are not, they are just like darkness.

The whole morality is a fight against darkness, that’s why it is stupid. The whole morality, unconditionally, is a fight with darkness, fighting with something which in itself is not. Hate is not real, it is just the absence of love. Anger is not real, it is just the absence of compassion. Ignorance is not real, it is just the absence of buddhahood, of enlightenment. Sex is not real, it is just the absence of brahmacharya. And the whole morality goes on fighting with that which is not. A moralist can never succeed, it is impossible. Finally he has to be defeated – his whole effort is nonsense.

And there is the distinction between religion and morality: morality tries to fight with darkness, and religion tries to awaken the light which is hidden within. It doesn’t bother about the darkness, it simply tries to find the light within. Once the light is there, darkness disappears; once the light is there, you need not do anything to darkness – simply it is not there.

This is the second thing, that nothing can be done to darkness directly. If you want to do something with darkness, you will have to do something with light, not with darkness. Put the light off and the darkness is there; put the light on and the darkness is not there – but you cannot put on and put off darkness; you cannot bring it from somewhere, you cannot push it out. If you want to do something with darkness, you have to go via light, you have to go in an indirect way.

Never fight things which are not. The mind is tempted to fight, but that temptation is dangerous: you will waste your energy and life and dissipate yourself. Don’t be tempted by the mind; simply see whether a thing has a real existence or is just an absence. If it is an absence then don’t fight with it, then seek the thing of which it is the absence – then you will be on the right track.

The third thing about darkness is that it is involved deeply with your existence in many millions of ways.

Whenever you are angry, your light within has disappeared. In fact, you are angry because the light has disappeared, the darkness has entered. You can be angry only when you are unconscious, you cannot be angry consciously. Try it: either you will lose consciousness and anger will be there, or you will remain conscious and anger will not arise – you cannot be angry consciously. What does it mean? It means the nature of consciousness is just like light, and the nature of anger is just like darkness – you cannot have both. If the light is there, you cannot have darkness; if you are conscious, you cannot be angry.

People come to me continuously and ask how not to be angry. They are asking a wrong question – and when you ask a wrong question it is very difficult to get the right answer. First ask the right question. Don’t ask how to dispel darkness, don’t ask how to dispel worries, anguish, anxiety; just analyze your mind and see why they are there in the first place. They are there because you are not conscious enough. So ask the right question: How to be more and more conscious? If you ask how not to be angry, you will become the victim of some moralist. And if you ask the question how to be more conscious, so anger cannot exist, so lust cannot exist, so greed cannot exist, then you are on the right track, then you will become a religious seeker.

Morality is a false coin; it deceives people. It is not religion at all. Religion has nothing to do with morality, because religion has nothing to do with darkness. It is a positive effort to awaken you. It does not bother about your character; what you do is meaningless and you cannot change it. You may decorate it, you cannot change it. You may color it in beautiful ways, you may paint it, but you cannot change it.

There is only one transformation, only one revolution, and that revolution comes not by being concerned with your character, by your acts, by your doings, but being concerned with your BEING. Being is a positive phenomenon; once the being is alert, awake, conscious, suddenly darkness disappears – your being is of the nature of light.

And the fourth thing… then we can enter the sutra. Sleep is just like darkness. It is not accidental that you find it difficult to sleep when there is light; it is simply natural. Darkness has an affinity with sleep; that’s why it is easy to sleep in the night. Darkness all around creates the milieu in which you can fall into sleep very easily.

What happens in sleep? You lose consciousness by and by. There comes an interval period in which you dream. Dreaming means half-conscious, half-unconscious; just on the midway, moving towards total unconsciousness; from your waking state you are moving to total unconsciousness. On the path dreams exist. Dreams mean only that you are half-awake and half-asleep. That’s why, if you dream continuously the whole night, you feel tired in the morning. And if you are not allowed to dream, then too you will feel tired – because dreams exist for a certain reason.

In your waking hours you accumulate many things: thoughts, feelings, incomplete matters hang in the mind. You looked at a beautiful woman on the road and suddenly a desire arose in you. But you are a man of character, manners, civilized; you simply push it down, you will not look at it, you will go on with your work – an incomplete desire hangs around you. It has to be completed, otherwise you will not be able to fall into deep sleep. It will pull you back again and again. It will say, “Come up! That woman was really beautiful, her body had a charm. And you are a fool, what are you doing here? Seek her – you have missed an opportunity!”

The desire hanging there will not allow you to fall into sleep. The mind creates a dream: again you are on the road, the beautiful woman passes, but this time you are alone without any civilization around you. No manners are needed, no etiquette is needed. You are like an animal, you are natural, no morality. This is your own private world; no police constable can enter into it, no judge can judge it. You are simply alone; there will not be even a witness. Now you can play with your lust: you will have a sexual dream. That dream completes the hanging desire, then you fall into sleep. But if you continuously dream, then too you will feel tired.

If your dreams are not allowed…. In the United States they have many sleep labs, and they have come to discover this phenomenon: if a person is not allowed to dream, within three weeks he will go mad. If he is awakened again and again whenever he starts dreaming…. There are visible signs. When a person starts dreaming you can awake him. Particularly his eyelids start fluttering fast; that means he is seeing a dream. When he is not seeing a dream his eyelids rest, because when he starts seeing a dream his eyes are functioning. Awake him and do this the whole night – whenever he starts dreaming, awake him. Within three weeks he will go mad.

Sleep doesn’t seem to be so necessary. If you awake a person… whenever he is not dreaming awake him: he will feel tired, but he will not go mad. What does it mean? It means dreams are a necessity for you. You are such… you are so illusory, your whole existence is such an illusion – what Hindus have called maya – that dreams are needed. Without dreams you cannot exist: dreams are your food, dreams are your strength, without dreams you will go mad. Dreams are a release of madness, and once the release happens you fall into sleep.

From waking you fall into dreaming and from dreaming you fall into sleep. Every night a normal person has eight cycles of dreaming, and just a few moments between two dreaming cycles he has of deep sleep. In that deep sleep all consciousness disappears, it is absolutely dark. But still you are near the boundary, any emergency will awake you. The house is on fire, you will have to run back to your waking consciousness; or you are a mother and the child starts crying, you will run, rush, towards waking – so you remain on the boundary. You fall into deep darkness, but remain on the boundary.

In death you fall exactly to the center. Death and sleep are similar, the quality is the same. In sleep, every day, you fall into darkness, complete darkness; that means you completely become unconscious, the very opposite pole of buddhahood. A buddha is totally awakened, and every night you fall to total unawakened state, absolute darkness.

In the Gita, Krishna says to Arjuna that when everybody is fast asleep, the yogi is still awake. That doesn’t mean that he never sleeps: he sleeps, but only his body sleeps, his body rests. He has no dreams because he has no desires, so he cannot have incomplete desires. And he has no sleep like you – even in deepest rest his consciousness is clear, his consciousness burns like a flame.

Every night you fall into sleep, you fall into deep unconsciousness, a coma. In death you fall in a deeper coma. These are all like darkness. That’s why you are afraid of darkness, because it is deathlike. And there are people who are afraid of sleep also, because sleep is also deathlike.

I have come across many people who cannot sleep, and they want to sleep. And when I tried to understand their mind, I came to realize that they are basically afraid. They say they would like to sleep because they feel tired, but deep down they are afraid of sleep – and that is creating the whole trouble. Ninety percent insomnia is fear of sleep; you are afraid. You are afraid of darkness; you will be afraid of sleep also, and the fear comes from the fear of death.

Once you understand that these are all darknesses and your inner nature is that of light, things start changing. Then there is no sleep for you, only rest; then there is no death for you, only a change of clothes, of bodies, only a change of garments. But that can happen if you realize the inner flame, your nature, your innermost being.

-Osho

From Tantra: The Supreme Understanding, Chapter Three

Copyright© OSHO International Foundation

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Sex IS Stupid – Osho

I still don’t believe that sex is stupid.

Yogesh, it is not a question of your believing or not believing it; such is the case. What can I do? Sex is stupid. I feel sorry for you, but I have to tell the truth some day or other. Yes, I have been telling you, “From sex to superconsciousness,” and you have been very happy – you only hear “from sex,” you don’t hear “to superconsciousness.”

And this is the case with those who are against me and with those who are in favor of me – the same. Man is almost the same; friends and enemies are not very different. I am being misunderstood by the opponents, and that is understandable, but I am also being misunderstood by the followers; that is not understandable at all. The opponents can be forgiven, but the followers cannot be forgiven.

Because I said, “Sex is stupid,” many angry questions have come to me. One of my sannyasins, Maya, has written to me: “You have some nerve to say that sex is stupid!” She must have felt hurt. And I can understand: when you are living in a certain way you don’t want it to be described as stupid. Nobody wants to be called stupid. It is not over the question of sex that you are disturbed, it is your life. If it is stupid and you are living it, then you are being stupid. That hurts. But I have to say it even if it hurts because that is the only way to make you aware that there is something more in life, something higher, something greater, something far more blissful, far more orgasmic.

Sex is only a beginning but not the end. And nothing is wrong if you take it as a beginning; if you start clinging to it, then things start going wrong. If I say anything against homosexuality, immediately the homosexuals start writing to me. If I say anything against anything, there are people who will start writing. If it hurts your ego, then you are immediately ready to defend – not only to defend but to attack.

Yogesh, whatsoever you are doing is going to be stupid because unless something comes out of meditation it remains stupid. It is not only a question of sex. The way you eat is stupid; the things that you eat are stupid, not for any other reason than the simple reason that whatsoever you are doing is being done without any awareness. Stupidity is sleep. Stupidity is unintelligence.

Just watch people – what they are doing, what kinds of things they are doing. And whatsoever they are doing they are doing with the feeling that this is the right thing to do, that this is the most intelligent thing to do.

Abby, a well-stacked coed, was undressing when her roommate, Jean, said, “Do you know there is the impression of a large M on your stomach?”

“My fiancé is in town this weekend,” confided Abby, ”and he likes to make love with his football-letter sweater on.”

”Which school does he attend, Michigan or Minnesota?” questioned Jean.

“Neither,” giggled Abby, “he goes to Wisconsin.”

But tell her fiancé that this is stupid and he will hit you on the head!

An ugly-looking little Italian guy always succeeded in picking up the best-looking girls in his favorite bar every night. The other guys in the car just couldn’t understand how such a creep could be so irresistible to women.

One night they asked the bartender, “The guy’s scoring so much – what is his secret?”

“Well,” said the bartender, “I don’t know if the guy’s hung, but he’s the only guy who comes in here who can lick his eyebrows with his tongue.”

But nobody can tell the guy, “You are stupid.”

Whatsoever you are doing seems to be the most intelligent thing in the world to do. Whatsoever space you are in seems to be the right space. Everybody else may be wrong, but not you. You have to become aware of this phenomenon; this is one of the greatest illusions of humanity. You have to be watchful. You have to learn to see that, yes, there are many things that you are doing which are stupid. How can it be otherwise? You are not meditative.

Yogesh, you are not a Buddha, you are not awakened. How is it possible that you can do something which is not stupid? So whatsoever you are doing is bound to be stupid – it is out of unawareness. You go on doing things, not exactly knowing why. How did you learn them? From whom did you learn them? Why did you learn them? There are millions of stupid people just like you, and you go on imitating them, you go on learning things from them.

Sex is one of the greatest intoxicants. It is in your very biology. It releases a certain drug in your very bloodstream and you become possessed; you are no longer in your senses, you don’t know what you are doing. You are being forced to do it. Some unknown force – call it nature, biology, chemistry, hormones – whatsoever you want to call it – some unknown force, XYZ, forces you to do something. In your saner moments you also know that this is stupid: “What was I doing, and why? And what have I gained out of it?” And you know those saner moments also.

That’s why, after making love, many women will cry and weep, for the simple reason that the whole thing seems to be so meaningless. Why? It may be a titillation for the moment, but the same titillation again and again is a repetition; you are not reaching anywhere. And the man immediately goes to sleep after making love, for the simple reason that he wants to avoid the saner moment so he need not think about it. And by the morning he will have forgotten all about it.

After making love, at least for one hour sit in zazen and you will see what I am saying. You will understand what I mean when I say sex is stupid. After making love make it a point to sit in zazen for one hour just watching what has happened. Were you the master of it or just a slave? If you were the master of it, then it is not stupid. If you were a slave, it is stupid, because by repeating it you are making your slavery more and more strong, you are feeding your slavery.

Yogesh, it is only through meditation that you will be able to understand what I have been telling you. It is not a question to be decided by argument; it can only be decided by your own meditation, your own understanding, your own awareness.

-Osho

From Walking in Zen, Sitting in Zen, Chapter Four

Copyright© OSHO International Foundation

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

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Whole Life is Yoga – Osho

Sri Aurobindo says somewhere that the whole life is yoga – and it is so. Everything can become a meditation. And unless everything becomes a meditation, meditation has not happened to you.

Meditation cannot be a part, a fragment. Either it is – and when it is you are wholly in it – or it is not. You cannot make a part of your life meditative. That is impossible, and that is what is being tried everywhere.

You can become meditative, not a part of you; that is impossible because meditation is a quality of your being. It is just like breathing: you go on breathing whatsoever you are doing. Irrelevant of what you are doing, you go on breathing. Walking, sitting, lying, sleeping, you continue breathing. You cannot arrange it in such a way that sometimes you breathe and sometimes you don’t breathe. It is a continuum.

Meditation is an inner breathing, and when I say “an inner breathing,” I mean it literally; it is not a metaphor. Just as you are breathing air you can breathe consciousness, and once you start breathing consciousness in and out you are no more just a physical body. And with that start, beginning with a higher breathing – a breathing of consciousness, of life itself, as it were – you enter a different realm, a different dimension. That dimension is metaphysics.

Your breathing is physical; meditation is metaphysical. So you cannot make a part of your life meditative. You cannot meditate in the morning and then forget it. You cannot go to a temple or to a church and meditate there and come out of your meditation as you come out of the temple. That is not possible, and if you try it you will be trying a false thing. You can enter a church and you come out of it, but you cannot enter meditation and come out of it. When you enter, you have entered.

Wherever you go, now meditation will be you. This is one of the basic, primary, elemental facts to be remembered always. Secondly, you can enter meditation from anywhere because the whole life is in a deep meditation.

The hills are meditating, the stars are meditating, the flowers, the trees, the elements are meditating, the very earth is meditating. The whole life is meditating, and you can enter it from anywhere; anything can become an entrance. This has been used. That is why there are so many techniques; that is why there are so many religions; that is why one religion cannot understand another – because their entrances are different. And sometimes there are religions which are not known even by the name of religion. You will not recognize certain persons as religious because their entrance is so different.

For example, a poet. A poet can enter meditation without going to any teacher, without going to any temple, without in any way being religious, so-called religious. His poetry, his creativity, can become an entrance; he can enter through it. Or a potter who is just creating earthen pots can enter meditation just by creating earthen pots. The very craft can become an entry. Or an archer can become meditative through his archery, or a gardener, or anyone can enter from anywhere.

Whatsoever you can do can become a door. If the quality of awareness changes while you are doing something, it becomes a technique. So there can be as many techniques as you can imagine.

Any act can become a door. So the act, the technique, the way, the method, is not primary, but the quality of consciousness that you bring to the act is the basic thing.

Kabir, one of India’s greatest mystics, was a weaver, and he remained a weaver even when he attained. He had thousands and thousands of disciples, and they would come and they would tell him, “Now stop your weaving. You don’t need it. We are here and we will serve you in every way.” Kabir would laugh and he would say, “This weaving is not just weaving. I am making clothes – that is the outer act – but something goes on within me simultaneously that you cannot see. This is my meditation.” How can a weaver be a meditator through weaving? If the quality of the mind that you bring to weaving is meditative, then the act is not relevant; it is irrelevant.

Another mystic was a potter; his name was Gora. He worked on earthen pots, and he would dance and he would sing while he was making his pots. While he was making a pot on the wheel, as the pot would center on the wheel he would also center within himself. One would see only one thing: the wheel was moving, the earthen pot was emerging and he was centering the earthen pot. You were seeing only one centering. Another centering was happening simultaneously: he was also being centered. While centering the pot, while helping the pot to emerge, he was also emerging in the unseen world of inner consciousness. When the pot was created, that was not the real thing he was working on; he was also creating himself.

Any act can become meditative, and once you know how an act becomes meditative you can transform all your acts into meditation. Then the whole life becomes yoga. Walking on the street or working in the office or just sitting and not doing anything – just idling, or anything – can become meditation. So remember, meditation doesn’t belong to the act; it belongs to the quality you bring to the act.

-Osho

From The Book of Secrets, Chapter 39

Copyright© OSHO International Foundation

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

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The Real Master Gives You Fire – Osho

Man is in a raw condition; much has to be transformed before a man really attains to his destiny. Man is gold which has yet to be purified through fire. And unless it is purified, a great hankering, a great thirst, a great hunger, continues deep down in the soul, because one can never feel at home unless one has come to one’s true nature. The gold simply represents one’s true nature, the highest – it is symbolic. Much mud is mixed with it, although even if the gold is deep down in the mud it remains gold. But the desire to get rid of all that is foreign, to get rid of all that is not one’s real essence, is natural. But to get rid of the unreal one has to go through many pains, growing pains. Hence I use the word “fire.”

The journey is not easy – the journey is arduous because one has to drop many cherished things and one has cherished those things for long, maybe for lives together. To drop them means becoming poor, becoming a beggar. That’s what Jesus means when he says, “Blessed are the poor in spirit for theirs is the kingdom of God.” To be poor in spirit, that is the fire.

One has lived with great ideas, opinions, knowledge, and one has been clinging to them because they were all that one had. But to be initiated into a path of purity, into a path of transformation, all that rubbish has to be dropped. I cannot give you anything, because you need not have anything from the outside. That which you need is already there – it is already the case – but I will have to take many things from you, things which are not your nature.

Hence the Master’s work is really not of giving something to the disciple but of taking everything that the disciple has, leaving him utterly poor in spirit; and that is the journey and the arduousness of it. When a disciple comes to a Master he comes hoping that he will get something; a real Master is bound to frustrate it.

Only the pseudo Master gives you solace; the real Master gives you fire. Only the pseudo Master pretends to give you something – knowledge, wisdom, enlightenment. The real Master knows that nothing can be given to you because in the first place all that you need is already there. It is hidden behind a great heap of rubbish; the rubbish has to be taken away. But you have cherished that rubbish very long, you have saved it like a treasure, so when it is being taken away it hurts, it leaves wounds. One wants to escape from a real Master. A thousand and one times one wants to escape from a real Master. A thousand and one times one is frustrated with the real Master, because basically he never fulfills your desires.

You come with one idea; he has some totally different idea of how to do things. He will not fulfill your expectations – he will not fulfill your expectations about how a real Master has to be either. He is going to shatter all your ideas. When a disciple comes to a Master he has many ideas about how the real Master should be, how an enlightened person should be. You cannot tame God, you cannot tame real enlightenment – there is no way; it remains wild. So he has to frustrate your desires, he has to frustrate your expectations, he has to frustrate your idea of a real Master. It is hard, and only the very courageous remain long enough to be transformed.

I am saying it to you, because it happens to every disciple – it is going to happen to you too: a thousand and one doubts will arise. The Master really makes trust almost impossible, but when it is impossible and still you trust, then it works; only then does it work. If the Master makes trust very simple and possible, if he fulfills all your ideas of being a Master, then trust is cheap, very cheap… meaningless too.

-Osho

From God’s Got a Thing About You, Chapter Ten

Copyright© OSHO International Foundation

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

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