Death, the Gap and Jumping Out of the Wheel – Osho

In discourse the other night you said that at one’s death there is but a two or three second gap between which the soul travels from one body to the next. Master, you have said that your last life was seven hundred years ago. Where were you for all those years? 

Just here, in Uruguay! Where else could I be? The whole existence is available. When you are not in a body, you are just part of the whole existence without any partition.

The reason why I had to remain seven hundred years… A few people don’t get into the next life immediately. Either the person is so wicked, so animalistic, so murderous, like Adolf Hitler… He is not yet reborn because he needs a certain kind of womb which may not be available for thousands of years: he has to wait. Or if you have attained a certain evolved consciousness there is the same problem: you need a certain womb. Unless that is available, you cannot get another birth.

Ordinarily it is two or three seconds, because for the sleeping humanity the same kind of wombs are available. All day long millions of people are making love, and they are giving opportunities for new people to enter into a womb. So for the masses there is no problem; they don’t have to wait. It is almost instantaneous: as they leave one body, immediately some womb somewhere is ready. And they get into the closest womb.

By the way, if you are born in Germany, then for many lives you may be born in Germany for the simple reason that if you remain just part of the mass there is no reason to go far away to China or Japan and be born there. Just around you there are wombs ready to receive you.

In my experiments I have seen that people ordinarily continue in the same environment unless something starts growing in them and they cannot find the right womb in close proximity. Then they change. Then they move to different countries, to different races, to different peoples.

But in these extremes – either you are too cursed or too blessed – you will have to wait, because only once in a while a womb is ready for such a person. The father has to have certain qualities, the mother needs to have certain qualities, and only if their qualities are symmetrical with his own qualities can a certain soul enter. So it is not only that you carry your parents’ blood and your parents’ bones and your parents’ cells; there is something even deeper than that. You have certain qualities which are exactly those of your parents, but you have not acquired them from your parents – you had them, that’s why you got those parents.

Unembodied, you are just part of existence. It is difficult to explain to you where you are because “where” indicates a certain space; “when” indicates a certain time. But as you leave the body, you go beyond time and space both, so there is no way to say where you are. You are: time has stopped for you, space has disappeared for you.

You will remain in this state blissfully – if it is bliss that is preventing you from finding a new womb – or very miserably, if you are stuck because of misery, because of anguish, because of all the evil that you have done.

Adolf Hitler killed millions of people, at least six million people, and then he committed suicide himself – and all for no purpose. The whole thing was absolutely useless. Now to find parents of similar qualities, similar criminal minds, he will have to wait. But all this waiting will be an intense suffering.

My own understanding is that because of these situations, the idea of heaven and hell has arisen.

There is no hell and there is no heaven, just people who get stuck and cannot find a womb. If they are in anguish, misery, darkness, all the torture they have done to other people starts having its effects on them. They live in utter self-torture. And this is why the idea of hell has been created; otherwise there is no hell. But it has a meaning, a symbolic meaning.

Those seven hundred years were absolutely blissful for me, and I can say that anybody who has experienced that kind of bliss beyond time and space will naturally think he is in paradise. But there is no paradise; this existence is all. Either you are in the body… then you have a chance to evolve; without the body you cannot evolve. The body is a kind of school. It gives you all the situations for evolution. I know my seven hundred years were blissful, but I could not move ahead; it was frozen bliss. In that state there is no possibility to grow: you will remain at the same point until you are born again, and then you can start growing. A body is needed to grow.

Once you have attained the whole possibility of growth, the whole spectrum, there is no need for any evolution; you have come to the full point. Then you will not be coming back into the body. There is no need to come back to the school; you have learned everything. Now you can remain part of existence for eternity, with eternal bliss.

The body has to be respected, loved, because it is your vehicle for growth, for moving ahead.

Without it you cannot move. That’s why I am continuously surprised that the religions have created the idea that the body is something anti-spiritual. The body is what you want it to be: it can be anti-spiritual, it can be for spirituality. It is a vehicle: wherever you want to go it can take you; in itself it has no program. The body is very innocent and without any program.

The fact that all the religions have condemned the body has harmed humanity, because those who have condemned the body have stopped using the possibility of the body to take you to higher states.

On the contrary, they have started harming the body. They have been destructive to the body, and that is not going to help. They are destroying their own vehicle.

But it seems that the fact that people who have attained enlightenment have not entered into the body again has given a false idea to the priests, to the scholars – to those who don’t know and yet think they know. The idea has come to them that since you don’t enter into the body again after you become enlightened, that means that the body is not spiritual; it is anti-spiritual. You are in the body only because you are not enlightened, so fight with the body, torture the body, make yourself free of the body. But the methods they are using will not make them free of the body; they will get more entangled with the body. But nobody cares to look into all the implications of anything.

It is true that the enlightened person never enters the body, but the opposite is not true – that if you don’t enter the body you will be enlightened, or if you destroy the body you will be enlightened.

The very idea of destructiveness, torture, is unspiritual, and the person who can destroy himself can easily destroy anybody. If he can torture himself it is very easy for him to torture anybody.

Perhaps people like Adolf Hitler were your so-called saints in the past. They have tortured their bodies so much that now this is a reaction; the pendulum has moved to the other extreme: now they are torturing other people. Otherwise there is no reason why people should torture other people.

What enjoyment can they get in torturing other people? There must be some reason behind it – they have tortured themselves enough. So now it becomes a vicious circle: you torture yourself, then you are born in a body and you torture others; and because you torture others, you are born again in a body and you torture yourself.

The Hindustani word for the world is samsara. India has been very careful about its language: each word has its own philosophical background. Samsara means the wheel which goes on moving. The only way to jump out of the wheel is to be watchful, because watchfulness is already outside the wheel. If you become accustomed to watchfulness, you are suddenly out of the wheel. But if you get identified with anger, with jealousy, with love, with hate – with any kind of thing – then you are caught up with the wheel.

And the wheel goes on moving from one extreme to another. What is down will be up, what is up will be down – and there is no end to it unless somebody simply jumps out. And the only way to jump out is to become aware of your anger, of your love, of your hate, of your misery, of your joy. Just being watchful you are already out of the wheel – the goose is out.

-Osho

From The Path of the Mystic, Discourse #12

Copyright© OSHO International Foundation

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

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

Death, a Blessing in Disguise – Osho

My friend, Chintan, is just starting six months of heavy chemotherapy. You have already sent him such beautiful messages for his meditation while passing through this. Now, Osho, do you have some jokes for him too? 

Prem Garima, Chintan is certainly passing through a difficult stage, but everybody has to finally pass through the difficult stage of death.

Only a meditator is capable of passing through it as if it is a joke. He can pass through it laughing and singing, because he knows that the fire cannot burn and the death cannot destroy him. There is no sword that can cut him.

He belongs to the eternal life.

Once a small glimpse of the eternity is achieved, there is no life which can be destroyed by anything. It can be removed from one form into another, but death cannot do more than that — just the changing of the house.

To the non-meditator death is the end, to the meditator, a beginning. It is a new beginning, a fresh beginning, freed from the old rotten body, the old mind. It is a resurrection; every death is a resurrection. But if you don’t know it, you will die unconsciously without experiencing the beauty of resurrection. If you can die consciously, death is only a door into a new life on a higher plane. But to die consciously, one has to live consciously. You cannot manage to die consciously without a long, meditative, conscious life. Only a conscious life is rewarded with a conscious death — it is a reward, but only to the conscious man. To the unconscious man, it is the end to all his efforts, ambitions, desires. There is only darkness ahead, not a single light and no possibilities left.

Death simply takes away the whole future.

Naturally, the unconscious man is immensely afraid and deeply trembling, knowing that death is coming closer every day. Since your birth the only thing that has been certain is death; everything else is uncertain and accidental. Only death is not accidental; it is an absolute certainty. There is no way to avoid it or dodge it. It will catch hold of you in the right moment at the right place.

I have always loved the beautiful Sufi story…

A king dreams in the night that a dark shadow is putting her hand on his shoulder. He looks back. He is horrified. It is just a dark shadow, but the shadow speaks and says, “There is no need to be worried. I have just come to inform you — it is not routine; you are a great king; it is an exception — otherwise I never come to inform anybody. I come without any information.”

The king said, “But who are you?”

The dark shadow laughed and said, “I am your death, and be prepared. Tomorrow, as the sun will be setting, I am going to come to you.”

Naturally, this nightmare woke him up. Even after he was awake, knowing well that it was only a dream, he was trembling and perspiring. And his heart was beating so loudly he could hear it himself. He immediately called the council of all his wise men, and particularly the royal astrologers, prophets, and told them the dream. He asked them the meaning of it — is it true that death is going to happen? The astrologers may be able to figure it out.

The wise men, the philosophers, the astrologers, the prophets, all started arguing about the dream.

Perhaps it was the first dream analysis! But they could not come to any conclusion, just as they cannot come to any conclusion today. All the dream analysts, the so-called psychoanalysts, differ in their interpretations. You take the same dream to all and you will get different conclusions about the dream. You will be more confused than ever.

And so was the situation of the king from the middle of the night till the morning; he became more and more confused because everybody was saying something different. And when the sun started rising, the old man who used to serve the king… He was not only a servant, he had helped the king from his very childhood. He had taken care of him, because his mother had died and his father had appointed the man to take care of the child because he was his most trustworthy bodyguard. So the king respected him almost like his father.

The old man said, whispered in his ear, “These great thinkers and philosophers and astrologers have argued for centuries and they have never come to any conclusion; do you think they will come to any conclusion within twelve hours? Forget it; that is not possible. These are the people who know only how to argue; they never come to any conclusion. They argue well but the question is not the beauty of the argument, the question is what is the conclusion of all your philosophies? There is no conclusion at all. No two philosophers agree with each other.”

The king asked him, “Then what do you propose?”

He said, “My understanding is let them discuss; there is no harm. But you take our fastest horse and get away as far as possible from the palace. It is dangerous to be at this place, for at least the coming twelve hours. After the sun has set, you can start turning back, but not before that.” It looked practical. The old man said, “These people can go on arguing; there is no need to stop them. If they come to any conclusion, I will follow you immediately. The best way is towards Damascus, another capital of another kingdom. So I will know where to find you, to give you their conclusion. I will come behind you.”

The king was convinced by the old man. He left all those great philosophers discussing, and slipped quietly out of the palace with the best horse he had. The whole day the horse was running as fast as possible. They did not stop to eat or even to drink water. It was not a time to think of water or food. And the horse seemed to be in a certain understanding that it was a very critical moment for his master.

They reached near Damascus, just outside the city, as the sun was setting. They stopped in a mango grove and as he was tying the horse to a tree, he patted it and he said, “You prove to be a great friend. You have never run so fast before; you must have understood my situation. And we have come hundreds of miles away.”

As the sun was setting he immediately felt the same hand on his shoulder from behind. The shadow was there and said, “I also have to thank your horse. I was worried whether you would be able to reach this place at the right time or not. That’s why I had come to inform you. This is the place destined for your death, and your horse has brought you right on time.”

Whether you run or you stay, it doesn’t matter, death comes. Death has started coming closer to you from the very moment you were born. In what form it comes does not matter. Bertrand Russell has said that if there were no death in the world, there would have been no religion. He has some great insight there: without death, who was going to bother about meditation? Without death, who was going to bother to know about the secret mysteries of life? One would have remained always concerned with the mundane and the worldly. Who would have turned inwards? There would have been no Gautam Buddha.

So death is not just a calamity, it is a blessing in disguise. If you can understand, if you have this much intelligence — that after birth, death is approaching every moment closer — you will not lose your time in trivia. Your priority will be to know what this life is before it ends: Who is living in me? What force? For every intelligent man and woman this is the priority. Everything else is secondary to knowing oneself.

Once you know yourself, there is no death.

Death was only in your ignorance.

In your meditative consciousness, death disappears just as darkness disappears when there is light brought in. Meditation brings the light in, and death is found to be the greatest fiction. It appears only from the outside that somebody is dying. From the inside nobody has ever died, and that is where your life source is.

Chintan is taking his death very joyously, very peacefully. He will die consciously. He is giving every indication that death cannot make him unconscious, cannot knock him unconscious. He will retain his consciousness, and he will have a laugh as he will be dying, because the whole world is living in an illusion.

Life is neither born nor dies.

It has been before birth; it will be after death. Birth and death both are small episodes in the eternal stream of consciousness and light.

Garima, you are asking for some jokes for him….

Giovanni bumps into his friend Alfredo on the streets of Rome, and notices that his friend is looking very depressed.

“How was your holiday in-a Miami Beach?” he asks.

“Mama mia,” replies Alfredo. “It was-a terrible. I go-a to Miami and check into-a bigg-a hotel. In-a the morning I go down to eat-a breakfast. I tell-a the waitress, ‘I wanna two pissis-a toast.’ She bring only one piss. I tell-a her, ‘I want two piss.’ She say, ‘Go to the toilet.’ “I say, ‘You no understand, I wanna two piss on-a the plate.’

“She say, ‘You better no piss on da plate, you sonna va bitch.’ I don’t even know the lady and she call me sonna va bitch!“Later I go eat at the bigga restaurant. The waitress brings me a spoon and knife but no fock. I tell-a her, ‘I wanna fock.’ She tell me, ‘Everyone wanna fuck.’ “I tell her, ‘You no understand. I wanna fock on-a da table.’

“She say, ‘You better not fuck on-a table, you sonna va bitch.’

“So I go back to my room in-a hotel and there is no shits on-a my bed. I call the manager and tell-a him, ‘I wanna shit.’ He tell me to go to the toilet. I say, ‘You not understand. I wanna shit on my bed.’

“He say, ‘You better not shit on-a bed, you sonna va bitch.’

“I go to the check-out desk and the man at the desk say, ‘Happy Holidays, Peace to you.’

“I say, ‘Piss on you too, you sonna va bitch, I gonna go back to Italy.’”

Just tell Chintan: Avoid Italy and go anywhere else.

-Osho

From The Invitation, Discourse #9, Q1

Copyright© OSHO International Foundation

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

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

Cancer Provided the Poke I Needed – Devageet

Devageet left his body on January 26, 2020. A beautiful tribute page can be found on OSHONEWS.

 

I have a cancer.

It has stripped away my tomorrows.

My tree of life has been stripped down to essentials.

There is a new purity of intent.

Priorities are put to the test.

Cancer has dissolved procrastination, and

I am left joyous and grateful.

Cancer stole my baggage,

Now, unexpectedly, I fly higher.

Perhaps I am fooling myself.

How can I know?

Simply by reaching deep into my heart.

There I find joy, good humour, gratitude and delight.

Alone in the night; I wake several times nowadays, the cancer reveals itself as an awakener.

My sleep has been deep but now,

Thanks to oncology, I have surged beyond psychology.

What a Laugh!

I do not need to know what comes next.

I do need to simply be present here-now.

Laughter, joy, meditation, love, friendship,

Are with me on this surprising journey.

They are here, now, as I write.

Even this chemotherapy is proving an unexpected friend.

Who could have guessed? Not me.

I remember Osho saying,

Never act out of fear.

Acting out of fear, even if it appears to be right, it is always seen, sooner or later, as wrong.

I search myself for fear.

Is it hiding?

I have not found it yet.

But the search has found another unexpected jewel:

Meditation and awareness can now penetrate even my sleep.

Cancer provided the poke I needed.

I had long regarded myself as chairman of the ‘slow learners’ club.

Slow or not, cancer has shown something has happened, and continues to happen.

Yes, I may be fooling myself.

So what!

I am in truth, consciousness and bliss.

Sitting here-now, an ancient meditator, full of cytotoxic drugs, quietly grieving over the loss of his beard,

I find myself smiling, then laughing out loud.

I am dancing inside.

I love the ridiculousness of this paradox that is happening.

Who would have guessed?

Not me.

But then, didn’t Osho say, Death comes dancing.

This here-now does not feel like death, more like enhanced life.

Whatever comes, whenever, I am ready,

Grateful far beyond these poor words.

-Devageet

Do Not be a Beggar – Osho

In one of your talks you said that the effect of shaktipat diminishes gradually; thus the seeker must maintain a regular contact with the medium. Does this not mean dependency upon some person in the form of a guru?

This can become a dependency. If someone is eager to be a guru and if someone is eager to get a guru, this state of dependency can happen. So do not make the mistake of becoming a disciple or making somebody your guru. But if there is no question of a guru or a disciple, there is no fear of dependency. Then the person from whom you are taking help is simply a part of your own self that has traveled ahead on the path. Then who is the guru and who is the disciple?

I often tell the story that Buddha told of one of his previous lives. He said, “I was an ignorant person in my previous life. A wise person had attained enlightenment, so I went to see him. I bowed down to touch his feet in reverence. But no sooner had I lifted myself up than I found to my astonishment that the old man had bent to touch my feet.

“‘What are you doing?’ I exclaimed. ‘That I should touch your feet is right and proper, but it is not fitting that you should touch mine.’

“The old man said, ‘If you touch my feet and I do not touch yours it would be a great mistake, because I am nothing but a part of you a few steps ahead of you. And when I bow at your feet I remind you that you did well to touch mine. But do not be under the misconception that you and I are two. Also, do not make the mistake of thinking that I am wise and you are ignorant. It is a matter of time. A little more time and you too will be enlightened. It is just as when my right foot comes forward, the left remains behind to follow: actually, the left foot remains behind in order that the right may go forward.’”

The relationship of guru and disciple is harmful. However, a nonrelated relating between a guru and the disciple is very beneficial. Nonrelated means there are not two; relationship is where there are two. We can understand if a disciple feels the guru to be a separate entity from him, because the disciple is ignorant. But if the guru also feels the same, that is too much. Then it means that the blind is leading the blind – and the blind man who is leading is more dangerous, because the second blind man has total trust in him.

There is no spiritual meaning to a guru-disciple relationship. Actually, all relationships are the relationships of power. They are all relations of power politics. Someone is a father, someone is a son; if this were a relationship of love it would be a different matter. Then the father would not be conscious of his being the father, nor the son of being a son. Then the son would be the preceding form of the father and the father would be the subsequent form of the son – and this is the truth of the matter.

We sow a seed and a tree grows. Then this tree gives rise to thousands of seeds. What is the relationship between these seeds and the first seed? One came first and the others followed later. It is the journey of the same seed that fell to the ground, sprouted and dissolved in the soil. The father is the first link and the son the second in the same chain. But then there is a chain, not individual persons. Then if the son touches his father’s feet he is showing his respect for the previous link. He is showing his reverence for that which is going out, because without him he could not have come into the world. He has come into existence through him.

And if the father is bringing up his son, feeding him and clothing him, he is not taking pains for someone else; it is his own extension he is nurturing. If we say that the father becomes a youth once more in his son, we would not be wrong. Then the matter is not one of relationship; it is a different matter. It is love, not a relationship.

Generally we find the relationship between father and son to be a political relationship. The father is strong and the son is weak, so the father dominates the son. He tries to make him feel, “You are nothing; I am everything.” But he does not realize that soon a time will come when the son will be the strong one. Then he will dominate the father in the same way.

These relationships between the master and the disciple, the wife and the husband are perversions. … Otherwise, why should there be any relationship between a husband and a wife? Two people have felt oneness between them, so they are together. But no, this is not so. The husband dominates the wife in his own way; the wife dominates the husband in her own way. Both are playing their own strength as a power politics on each other.

The same is the case with the guru and the disciple. The guru oppresses the disciple, and the latter waits for him to die so that he may become the guru. If the guru would delay dying there would be plotting and scheming against him. So it is difficult to find a guru whose disciples do not rebel against him or become his enemies. The chief disciple is bound to be the enemy of the guru. So one must be careful in choosing the chief disciple. It is almost inevitable, because the pressure of power is always met with rebellion. Spirituality has nothing to do with it.

I can understand a father pressuring the son: it is a case of two ignorant people, and they could be forgiven. It is not good but it can be excused. The husband oppressing the wife and vice versa is usual – not good, but it is very common. But when the guru suppresses his disciple it becomes difficult. This area at least should be free of any claim that “I know and you do not.”

What is this relationship between a guru and a disciple? One is a claimant: he says, “I know, you do not know. You are ignorant, I am wise. The ignorant must bow to the wise.” But what sort of a wise man is he who says, “You must bow in reverence”? He is the most ignorant person. He knows a few inherited secrets, he has studied some scriptures and he can repeat them from his memory. There is nothing more to him than this.

Perhaps you have not heard this story:

There was a cat who became all-knowing. She became famous among cats – so much so that she came to be looked upon as a tirthankara. The reason for her becoming all-knowing was that she had found a way of sneaking into a library. She knew everything about this library. By everything I mean the means of entrance and exit from the library, which set of books was the most comfortable to snuggle against, which books gave warmth in the winter and which were cool in the summer, et cetera.

So the word went around among the cats that if anybody wanted any knowledge about the library, the all-knowing cat could provide the answer. Naturally, there was no doubt about such a one who knew everything about the library being omniscient. This cat even had followers. But the fact remained that she knew nothing. All she knew about books was whether she could sit behind them comfortably, which books had cloth binding, were warm, and which ones did not. More than this she did not know. She had not the least idea of what was inside the book. And how could a cat know what is inside a book?

There are such all-knowing cats among men too, who know how to shield themselves with books. You attack them and they will at once take refuge in the Ramayana and try to strangle you with its verses. Or, they will say, “So says the Gita.”

Now who is to fight with the Gita? If I were to say, “This is what I say,” you can debate with me. But if I bring the Gita in I am safe. I take refuge behind the Gita. The Gita gives warmth in the cold; it gives me a vocation and becomes a protective shield against enemies. It even becomes an ornament and can be played with, but a person who does this only knows as much about the Gita as the cat in the library; he knows no more than she does.

It may be possible that by long association the cat might come to know what is inside the books, but these knowledgeable gurus will not know at all. The more they learn the book by heart, the less need there will be for them to know. They will then be under the illusion that they know all there is to know.

Whenever a man claims the authority of knowing, know that it is only ignorance that has become outspoken, because assertion is ignorance. But when a man hesitates even to mention that he knows, then know that he has begun to receive a glimpse, a ray of wisdom. Such a man, however, would not become a guru, he would not even dream of becoming one, because with becoming a guru comes the authority of knowledge. The meaning of guru is one who knows: he is sure that he knows, and now you need not know; he can impart his knowledge to you.

So this claim and this authority kill the sense of quest and inquiry in others. Authority cannot exist without suppression, because he who wields authority is always afraid of your finding out the truth. Then what would become of his power? So he will stop you from finding out. He will gather followers and disciples around him, and within the disciples also there will be a hierarchy of chief disciples and lesser disciples. This is again a political web and it has nothing to do with spirituality.

When I say that a happening like shaktipat – which is the descent of the energy of the divine – takes place easily in the presence of a particular person, I do not mean that you should cling and get fixed with this person; nor do I say that you should be dependent upon him or make him into a guru. I also do not say that you should stop your search. On the contrary, whenever this event takes place through a medium you will feel that if this experience through an indirect source could bring so much joy, how much more blissful it would be to experience a direct descent of the divine energy! After all, when a thing comes through someone it does lose some of its freshness; it becomes a little stale.

I go to a garden and I am filled with the fragrance of the flowers, and then you come to see me and you feel the fragrance of the flowers through me. You will find that it will also be mingled with my body odor, and it will also have become faint by then.

So when I say initially shaktipat is very beneficial, what I mean is that first you should get the news that there is a garden and there are flowers so that you maybe are encouraged to set out on the journey. But if you acquire a guru you will stagnate, so do not stop at a milestone. The milestones tell us much more than the ones we call gurus. They tell us exactly how many miles more are left for the destination. No guru can give such precise information. And yet we do not worship the milestones or sit near them. If we did we would prove ourselves to be less than stones, because the stone is there to indicate how much more of the journey is left. It is not there to stop you.

If a milestone could speak, it too would call out, “Where are you going? I have given you the necessary information. You have traveled ten miles and you have twenty more to go. Now you know, so you have no need to go further. Be my disciple; follow me.” But the stone cannot speak, so it cannot become a guru.

Man speaks; therefore he becomes a guru. He says, “I have shown you so much; be grateful to me. You must show your gratitude, your indebtedness to me.” Remember, he who demands gratitude has nothing to give you. He is merely giving you a piece of information just like a milestone. A milestone does not know anything about the journey. There is only one piece of information engraved on it which it gives to all who pass by.

Likewise, if gratitude is demanded and expected from you, beware. Do not get stuck with an individual. Move beyond individuality towards the formless, the eternal, the infinite. However, a glimpse is possible through a person who is just a vehicle, because ultimately the individual also belongs to the divine. Just as the ocean can be known through the well, so can the infinite be known through the individual. If a glimpse can happen to you, then realization can also happen. But do not depend on anybody or be enslaved by anything.

All relationships are binding, whether they be of husband and wife, father and son, or guru and disciple. Where there is relationship, there is slavery. So the spiritual seeker has not to form relationships. If he keeps the relationship of husband and wife there is no harm; it is not a hindrance because this relationship is irrelevant. But the irony lies in the fact that he renounces and drops out of husband-wife, father-son relationships to form a new guru-disciple relationship. This is very dangerous.

The idea of a spiritual relationship has no meaning. All relationships belong to the mundane world. Relationship as such is worldly. If we say that relationship is the world, it would not be wrong. You are alone, unassociated. This is not an egotistical statement because others too are alone and unassociated. Someone is two steps ahead of you; if you have heard the footsteps, then you have already known the direction of your journey that far. There are some who are two steps behind you, there are some others traveling along with you. So an infinite number of souls are traveling on the path. In this journey we are all fellow travelers; the only difference is that somebody is a little ahead or a little behind. Take maximum advantage of those ahead of you, but do not turn it into some kind of slavery.

Keep away from dependence and relationships, and especially from “spiritual” relationships – always. Worldly relationships are not dangerous, because the world as such is a relationship. It is not a problem. Receive the message and indications wherever they are available.

I do not mean that you should not be thankful for them. This should not create any complication in your mind. What I am saying is that if gratitude is demanded it is wrong, but if you are not grateful it is equally wrong. One should thank the milestone also for giving us information, whether it hears or not.

When we say that the guru should not ask or expect gratitude, it deludes the listener and feeds his ego. He thinks, “It is absolutely correct. There is no need even to thank him!” There we make a mistake, because then we grasp the statement from the opposite extreme. I am not saying that you should not even be grateful. What I mean is that the guru should not demand gratitude. So if you are not grateful it will be equally wrong on your part.

You must be grateful, but this gratitude will not bind you because that which is never asked for never binds. If I thank you without your asking it is not binding. But if you demand thanks, whether I thank you or not, it will bind you and create troubles.

Take the hint or the glimpse from wherever you get it. It will disappear again and again. It cannot be permanent because it comes from another. Only that will last which is yours.

So you will have to undergo the happening of shaktipat again and again. If you are afraid of losing your freedom, seek your own experience. It is of no use being afraid of bondage, because if I bind myself to you it is bondage, and if I run away from you with the fear of being bound then also I am linked with and, hence, bound to you.

So take what you get silently; be grateful and move on. And if you feel something had come but has been lost again, then seek the source within, from where it can never be lost. There is no way of losing then, because our own treasure is infinite. With that which has its source in another there is the chance that it will be lost.

Do not be a beggar who keeps asking from others. That which you receive from another should start you on your own search. And this becomes possible only when you do not get stuck at having a relationship. Receive, offer your thanks, and move on.

-Osho

From In Search of the Miraculous, Discourse #14

Copyright© OSHO International Foundation

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

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

The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.

Your Identification Breaks in the Fifth Body, Now You will be the Master – Osho

On which plane does the meditator reach the no-thought state? Are thoughts possible without identifying the consciousness with objects or is identity essential for thought?

The perfect no-thought state is attained in the fifth body but small glimpses begin from the fourth body. Thoughts continue in the fourth body but one begins to observe the gaps between two thoughts. Before the fourth there are thoughts and thoughts and only thoughts; we do not see the gap between the thoughts. In the fourth the intervals begin to appear and the emphasis changes. If you have observed gestalt images you will be able to understand this. Suppose there is a picture of a flight of steps: it can be so drawn that if you look attentively you will observe the steps going up; then if you look again you will see the steps coming down. But the most interesting part is that you cannot observe the steps going up and down simultaneously. You can see only one of the two. When you observe the second picture the first picture will have vanished.

We can make a picture in which two faces can be seen facing each other, complete with nose, eyes and beard. First it will appear as if two men are facing each other. Now paint the faces black leaving the intervening space white. Now you will say that there is a flower pot in this intervening space, and the nose and eyes become the outlines of the pot. You will not be able to see the pot and the two faces at one time. When you see the two faces the pot will not be seen; when the pot is observed the faces will vanish. No matter how hard you try to see them all together the gestalt will change its emphasis. When your emphasis shifts to the faces the pot will vanish; when the emphasis is on the pot the faces will vanish.

Up to the third body the gestalt of our mind has its emphasis on thought. Rama comes, so Rama is visible and his coming is visible. The empty space between Rama and his coming, or the empty space before Rama’s coming and after Rama’s going, is not visible to us. The emphasis is on Rama’s coming; the intervening space is not observed. The change starts from the fourth body. All of a sudden it will strike you that Rama’s coming is no longer very important. When Rama was not coming there was the empty space; when Rama has gone there is the empty space. The empty space begins to come within the focus of your mind: faces disappear; the pot becomes visible. And when your attention is on the empty space you cannot think.

You can do only one of the following two things: as long as you see thoughts you will think, but when you see the empty space you will be empty within. However, this will keep alternating in the fourth body. Sometimes you will see the two faces and sometimes the pot: that is, sometimes you will see thoughts and sometimes the gap. Silence will come and so will thoughts.

The difference between silence and emptiness is only this: silence means thoughts have not yet ended, but the emphasis is changed. The consciousness has shifted from thought and takes pleasure in silence, but thought still remains. It is only that the consciousness has shifted: the attention has shifted from thoughts. Then the attention is on silence. But thought returns sometimes – and when it manages to draw your attention, again silence is lost and thought begins.

In the last moments of the fourth body the mind will keep alternating between the two. On the fifth plane all thoughts will be lost and only silence will remain. This is not the ultimate silence, because this silence exists in comparison to thought and speech. Silence means not speaking; emptiness means a state where there is neither silence nor speech. Neither the faces remain nor the flower pot; only the blank paper. Now if you are asked whether the faces are there or the flower pot, you will say neither.

The state of no-thought occurs in its totality in the fifth body. At the fourth we get glimpses of this state; it will be observed off and on between two thoughts. At the fifth the no-thought state will become evident and thoughts will disappear.

Now the second part of your question is, “Is identification necessary for the formation of thoughts, or can thoughts occur without any identification?” Up to the third body identification and thought come simultaneously. There is your identification and there is the coming of thought: there is no interval between the two. Your thoughts and you are one – not two. Now when you are angry it is wrong to say that you are angry. It would be more correct to say that you have become anger, because in order to be angry it should also be possible for you not to be angry.

For instance, I say, “I am moving my hand.” Then suppose you say, “Now stop your hand,” and I say, “That is not possible; the hands keep moving” – then you may well question what I mean when I say, “I am moving my hand.” I should say, “The hand is moving,” because if I am moving the hand I should be able to stop it. If I cannot stop my hand I cannot claim to be its owner. It has no meaning. Because you cannot stop your thoughts, your identification with them is complete up to the third body. Up to there you are thought.

So up to the third body, by hitting someone’s thoughts we are hitting the person himself. If you tell such a person, “What you say is wrong,” he will never feel that what he says is wrong; he will feel he is wrong. Quarrels and fights take place not because of a statement but because of the ‘I’ – because there is complete identification. To attack your thoughts is to attack you. Even if you say, “It is all right if you do not agree with my way of thinking,” within you will feel that you have been opposed. Many times it happens that the idea in question is left aside and we begin to fight for it merely because we put forth the view and not for any other reason. You support it merely because you have put it forth as your viewpoint – because you have declared it as your scripture, your principle, your argument.

Until the third body there is no distance between you and your thoughts. You are the thought. In the fourth wavering begins. You will begin to get glimpses of the fact that you are something apart and your thoughts are something apart. But so far you are unable to stop your thoughts, because deep within the roots the association still exists. Above on the branches you feel the difference. You sit on one branch and the thoughts on the other and you see they are not you. But deep within you and thoughts are one. Therefore, it seems that thoughts are separate, and it also seems that if my association with them is broken thoughts will stop. But they do not stop. At some deeper level the association with thoughts will continue.

Changes begin to take place on the fourth plane. You begin to get a vague notion of thoughts being different and you being different. You still cannot proclaim this, however, and the thought process is still mechanical. You cannot stop your thoughts, nor can you bring them about. If I can say to you, “Stop anger and show that you are the master,” it can also be said, “Bring about anger and prove that you are the master.” You will ask, “How can this be done? We cannot bring about anger.” The moment you can you are its master. Then you can stop it at any moment. When you are the master the process of bringing on anger and stopping it are both in your hands. If you can bring on anger you can stop it also.

It is also interesting to note that stopping it is a little difficult, but bringing it on is easier. So if you want to be the master first begin by bringing on anger, because this is easier. In the situation of bringing it on you are tranquil, but in the situation of having to stop it you are already angry and so you are not even aware of yourself. Then how will you stop it? Therefore, it is always easier to start the experiment by bringing on anger rather than by stopping it. For instance, you begin to laugh but then you find that you cannot stop laughing; it is difficult. But if you are not laughing and you want to bring on laughter you can do it in a minute or two. Then you will know the secret of laughter – from where it comes and how – and then you will know the secret of stopping it also, and it can be stopped.

At the fourth plane you will begin to see that you are separate and thoughts are separate; that you are not your thoughts. Therefore, whenever the no-thought state occurs – as I said before – the witness also comes, and wherever there are thoughts the witness will be lost. In the intervals between thoughts – that is, in the gaps between thoughts – you will realize your separate identity from the thoughts. Then there is no association between you and the thoughts. But even then you will be a helpless observer. You will not be able to do much, though all efforts are to be made in the fourth body only.

So I have defined two possibilities of the fourth body – one that is natural and the other that is obtained through meditations. You will be alternating between these two. The first possibility is thought and the second is understanding. The moment you attain the second potential of the fourth body – vivek, or understanding – the fourth body will drop as well as the identification of consciousness with mind. When you attain the fifth body two things will drop: the fourth body and this identification.

In the fifth body you can bring on thoughts or not bring them on, as you wish. For the first time thoughts will be a means and will not depend on identification. If you wish to bring on anger you can bring on anger; if you wish to bring on love you can do so. If you do not wish to bring on anything you are at liberty not to do so. If you wish to stop anger that is half-formed you can order it to stop. Whatever thought you want to bring will come to you, and that which you do not wish to bring will not have any power to invade your mind.

There are many such instances in the life of Gurdjieff. People considered him a peculiar man. If two people were sitting before him, he would look toward one with the utmost anger and toward the other with the utmost love. So quickly would he change his expression that the two would carry away different reports about him. Though both had met him together, one would say, “He looks like a dangerous man,” while the other would say, “How full of love he is.” This is very easy on the fifth plane. Gurdjieff was beyond the understanding of people around him. He could instantly bring any kind of expression to his face. There was no difficulty for him in this, but there was difficulty for others.

The reason behind this is that in the fifth body you are the master of yourself; you can bring about any feeling you please. Then anger, love, hatred, forgiveness, all your thoughts, become mere play things; therefore, you can relax when you please. To relax after play is very easy but to relax from life is difficult. If I am only playing at anger I will not sit in anger after you leave the room.

If I am playing the game of talking I will no longer be talking after you go. But if talking is my life-breath, then I shall keep on talking even after you leave. Even if nobody listens, I will listen. I will keep on talking because that is my very life; it is not a play after which I can relax. It is my very life, it has taken hold of me. So such a man will talk even at night. In dreams also he will gather a crowd and speak. In dreams also he will quarrel, he will fight and do all that he has been doing in the daytime. He will keep doing this all the twenty-four hours, because that is his life; that is his very existence.

Your identification breaks in the fifth body. Then for the first time you are at peace, you are empty, by your own free will. But when the need arises you think also. So in the fifth body, for the first time you will be putting your power of thinking to use. It would be better to say that before the fifth body thoughts make use of you; after the fifth you make use of thoughts. Before that it is not correct to say, “I think.” In the fifth body you also come to know that your thoughts are not your own: thoughts of people around you also enter your mind. However, you are not even aware that the thoughts you think to be your own could be someone else’s.

A Hitler is born and the whole of Germany is permeated with his thoughts – but each German feels it to be his own thought. A very dynamic person diffuses his thoughts into the minds of others and they become echoes of the same. This dynamism is as serious as it is deep.

For example, it is two thousand years since Jesus died. The thought waves that he left in the world still grasp the minds of Christians who think that these are their own thoughts. The same is the case with Mahavira, Buddha, Krishna and others. Any kind of dynamic person’s thoughts, whether they are of a good person or an evil one, can catch the hold of the human mind.  The hold of Tamerlane and Genghis Khan upon our minds has not yet been released, nor has the hold of Krishna and Rama. Their thought waves move forever around us, and you are able to catch those thought waves that are conducive to your particular state of mind.

It always happens that a man who is very good in the morning becomes evil by noon. In the morning he moves in the waves of Rama; in the afternoon he may be caught by the waves of Genghis Khan. Receptivity and time cause the difference. The beggar always comes to beg in the morning, because the effect of evil vibrations is at the minimum at the time of the rising sun. As the day progresses and as the sun gets tired of its long journey in the skies the influence gains strength, so the beggar has no hope of charity from others in the evening. If a beggar asks a man early in the morning to give two rupees he will not be able to refuse right away; as the day progresses it is more difficult to say yes to the beggar. By evening the man is tired with the day’s work so now he is fully prepared to refuse. The condition of his mind is quite different now; so also is the entire atmosphere of his surroundings. So the thoughts we feel to be our own also do not belong to us.

This you will experience only in the fifth body, and you will be surprised to see the way thoughts come and go. The thought comes, then it goes; it catches hold of you, then it leaves you alone. There are a thousand kinds of thoughts – and very contradictory ones too; therefore, there is confusion in our minds. Every single person is confused. If thoughts were entirely yours there would be no question of confusion. Your one hand catches hold of Genghis Khan and the other catches hold of Krishna, so there is bound to be confusion. Both of these sets of thought waves lie in wait for you, and as soon as you show your readiness they enter within. They are present all around you.

All this you will come to know when your identification with thoughts breaks completely. The biggest change will be that until this time you will have thoughts, but now you will have thinking. There is a difference between the two. Thoughts are atomic: they come and go and they are always alien. To say that thoughts are always alien is quite correct. Thinking is ours, but thoughts are alien. This thinking will start within you after the fifth body. Then you will be able to think; you will no longer be merely collecting the thoughts of others. Therefore, the thinking of the fifth body is never a burden upon you, because it is your own. This thinking that is born in the fifth body may be called wisdom or understanding or whatever you like to call it.

At the fifth plane you have your own intuition, your own understanding, your own intelligence. At the fifth the influence of all outside thoughts will end, and in this sense you will be the master of yourself; you will attain your being; you will become your self. Now you will have your own thoughts, your own power of thinking, your own eyes and your own vision. After this only what you wish will come to you; what you do not wish will never come near you. You can think just what you want to think; other thoughts cannot invade you. Now you will be the master. Here the question of identification does not arise.

In the sixth body thinking is also not required. Thoughts are necessary up to the fourth body; thinking and wisdom are necessary in the fifth. On the sixth plane even these end, because there they are not required at all. You become cosmic; you become one with the Brahman. Now there is no other.

In fact, all thoughts are always related to the other. The thoughts before the fourth body are unconscious links with others. The thoughts of the fifth body are conscious links but they are still related to others. After all, why are thoughts necessary? They are required only to establish a relationship with others. Until the fourth they are unconscious links; at the fifth they are conscious links. But at the sixth no “other” remains for establishing links. All relatedness is finished; only the cosmic remains. I and thou are now one. Now there is no place, no reason for thought to exist.

The sixth is the Brahman – the cosmic reality, where there are no thoughts. In the Brahman there are no thoughts; therefore, it can be said that in the Brahman there is knowing. Actually, the thoughts which exist up to the fourth body are unconscious thoughts; they contain a deep ignorance. It shows that we need thoughts to fight with this self-ignorance. At the fifth there is knowing of the self within, but we are still ignorant about that which is other to us; the other is still there for us. Therefore, there is the need to think in the fifth body. At the sixth there is no inside or outside, there is no I or thou, there is no this or that. Now there is no distance to justify thoughts. Now what is, is. Therefore, at the sixth there is only knowing, not thoughts.

At the seventh knowing also does not exist, because he who knew is no more and that which could be known is no more. So even knowing is not on the seventh plane. The seventh plane is not knowing-less, but beyond knowing. If you like you can call it a state of ignorance also. That is why it is always the case that a man of ultimate consciousness and an absolutely ignorant person seem identical – because their behavior is often similar. This is why there is always a great similarity between a small child and an old man who has attained enlightenment: they are not actually the same but superficially they seem alike. Sometimes an enlightened sage acts in a childlike way; sometimes in the behavior of a child we get a glimpse of saintliness. Sometimes an enlightened one looks like an absolutely ignorant person, an absolute fool, and it would seem that no one could be as foolish as he. But the sage has gone beyond knowledge and the child is still below knowledge. The similarity lies in the fact that they both are outside of knowledge.

-Osho

From In Search of the Miraculous, Discourse #20, Q3

Copyright© OSHO International Foundation

Related post: Mysteries of the Seven Bodies

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

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

Enlightenment is Not Superhuman – Osho

In discourse I followed past words, disregarding feelings, into air and the pattern of my being.  Is it really this simple? Now moving into mysterious depths, no universal visions – just me, here amongst the birds, the trees, the people – In all its suchness. No searching, no longing, just living me… I know this to be true, but I also need your answer. In this context, then what is enlightenment?

Dhyan Sarvam, the question that you have asked is not a question, but an expression of what you are feeling. What you are feeling is, “no universal visions – just me, here amongst the birds, the trees, the people – in all its suchness. No searching, no longing, just living me… I know this to be true, but I also need your answer.” Then your knowing is not complete. Your knowing has hidden behind it a doubt; otherwise there is no need of any answer. If you know, then what is the need of my answer?

But I can understand your problem – on the one hand you know the beauty of this moment, the blissfulness of here-now, and yet there is a suspicion underground raising the question, “Is it really true? Is it all? Or is there something more?” And this doubt is arising because of a simple thing. If you had looked at your question a little more deeply, you would have found, “No universal visions – just me.” This “me” is the source of your doubt. If you had said, “No universal visions, no me, here amongst the birds, the trees, the people – in all its suchness. No searching, no longing, just living me….” That “me” is the block. In suchness there is no “me,” only a pure isness – no “I,” no “thou.” And when there is no searching, no longing, the ego cannot exist even for a split second. The searching, the longing, the desiring – these are the very heartbeats of the ego.

You say, “I know this to be true.” You do not know, your mind is deceiving you, because you are still there – in knowing you cannot be. Knowing drowns the “I” and then there is a certainty, “This is true.” But wherever you find the “I” lingering in some way, beware of it. Its deception is going too far.

You are asking, “In this context, what is enlightenment?” In this context there is no enlightenment. But if the “I” and the “me” have also dissolved in the suchness of things, in the isness of existence, then this would have been the enlightenment. Just a little more awareness… you are very close to it. But don’t take it for granted that you have arrived. The old mind tries to the very end; when you are entering the boundaries of enlightenment, then too, it goes on trying with all its power to hold you back.

The experience is beautiful, but your ego is making it not reach to its ultimate climax. You drop the “me,” you drop the “I”, and there will be no need to answer there will be no need for recognition – you will know. But you will not be there, only the knowing will be there, that, “This is it.”

Everybody has to remember about the old mind. It is such a long habit; for many, many lives you have remained attached to it. So it is not surprising that when you are departing from it, it clings to you – perhaps just the last hug, but the hug can go on being prolonged.

I have heard…. An old Jew is run over in front of a church. A priest runs out and whispers in his ear, “Do you believe in the Father, the Son, and the Holy Ghost?” The Jew opens his eyes and says, “I am dying and he is asking me riddles!”

Although he is dying he has a Jewish conditioning and the priest is asking from the background of a Christian mind.

You were very close. You just missed by inches, not even miles. When you again feel this – and you will feel this…. It is a great achievement to feel the pure space of no searching, no longing, no universal visions, to feel only the birds singing in the trees, the people all around. But you are missing; you are no more there. Just gather courage not to be, and this very experience becomes enlightenment.

Enlightenment is not something superhuman; it is your basic right. But your ego goes on postponing it, goes on bringing itself between you and your enlightenment. And in such subtle ways that unless you are very alert, you are going to be deceived. When you felt no searching, no longing, you could have felt just life, just living. Why just “living me”? Why confine living to a small prison of “me”?

Feel the heartbeat of the whole universe and let your own separation be dissolved into it. Then you would have said, “The knowing has happened; this is it and there is no other enlightenment.” The absence of the ego and the presence of universal consciousness is what enlightenment means.

-Osho

From The Razor’s Edge, Discourse #18

Copyright© OSHO International Foundation

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

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