Enlightenment is the Key – Osho

Enlightenment is certainly the key, but almost all the traditions are against it – and there is a reason why they are against it. The most fundamental reason is that if enlightenment is a reality, God becomes an unreality. If your own illumination is the ultimate, then nothing can be above it. Then man’s own consciousness becomes the highest reality.

Religions and traditions believing in God cannot allow enlightenment. It goes against all their fictions. Their fictions can exist only in the darkness, not in the light. To keep their fictions alive, to keep their dreams real, they don’t allow human beings to be awake. You don’t hear of Christian mystics as enlightened, you don’t hear of Jewish mystics as awakened. In fact, enlightenment is the alternative of God.

All that belongs to the ritualistic religions is endangered by enlightenment, because enlightenment has no ritual, it has no prayer, it has no scriptures. It so totally believes in you, its respect for humanity is so absolute and irrevocable … It is natural that all the priests are going to be against it, because the whole profession of the priests depends on fictions, and enlightenment destroys fictions.

All theologies are fabrications of the mind, and enlightenment is a transcendence going beyond the mind. All that belongs to the mind is a nightmare. Where do your gods exist?

Where is your heaven, your hell? Where are your angels and your ghosts? They all constitute the entity called the mind.

Enlightenment is the greatest revolution you can conceive of because it destroys all fictions, all rituals, all gods, all traditions, all scriptures. It leaves you with only the essential consciousness of your own being. Its trust in consciousness is so total that there is no need of anything else.

It has not been said as clearly as I am putting it … I want to make it absolutely clear that the very idea of enlightenment is against all religions. Or, in other words, the only authentic religion is that of enlightenment. All other religions are part of the marketplace; they are businesses exploiting human helplessness, exploiting human weakness, exploiting human limitations.

Religions have done so much harm to man that it is unparalleled. Nothing else has been so dangerous. In every possible way they have been preventing man from even hearing the word ‘enlightenment’. You should not become aware that raising your hands to the sky is stupid—there is no one to answer your prayers, no prayer has ever been answered. All your gods are your own creations. You sculpt them, and you never think about it – that you go on worshipping things which you have created. The Christian Bible says, “God created man in his own image.” The truth is just the contrary: man has created God in his own image. And then—the ultimate foolishness—you worship your own image. In fact, if you were a little intelligent, you could just purchase a mirror and worship.

All your gods are nothing but your own reflections. There is no need to go to a temple or to a church; you can just keep a small mirror. Perhaps ladies are very intelligent about it—they go on looking again and again in the mirror, they believe in the mirror.

But all your gods are the same, all your rituals are created by crafty priests. None of your scriptures are even first-rate literature; they are very third-class contributions. But just because they are holy … Who makes them holy? There are people who have their vested interests … It is a long chain from God to the prophets, to the messiahs, to the holy scripture, to the church. But the only reality in this whole long line of fictions is the priest, and his whole effort through the ages has been to exploit you. And not only to exploit—exploitation is possible only if certain conditions are fulfilled: you have to be made to feel guilty.

Strange ways have been invented to make you feel guilty. The Hindus say that you are suffering, in misery, not because of your stupidities, not because of your unconsciousness, not because of your unmeditativeness, not because you have made no effort to become enlightened, but because of the evil acts you have done in millions of past lives. Now you cannot undo them; there is no way backwards. That burden you have to carry, and under that burden you lose all your dignity, all your pride. All that you can do is pray to God to help you, to save you.

Christians—because they don’t have the idea of many, many lives, but only one life – cannot use the same strategy. They have found their own strategy: the Hindu is suffering because of millions of past lives; the Christian is suffering because Adam and Eve, faraway, back in the very beginning, disobeyed God. The idea is so far-fetched … In what way can I be responsible if Adam disobeyed God?

But Christianity goes on insisting, and Christianity means half of humanity, that you were born in sin because your forefathers, Adam and Eve, disobeyed God. You are born of sinners; hence, you are miserable. And you will remain miserable unless you repent and unless you are forgiven. Only the son of God, Jesus, can save you. He is going to plead on your behalf; he is going to be your advocate. You have just to believe in him and at the last Day of Judgment he will choose the people who believe in him, and will ask God to forgive them. The remainder of humanity is going to fall into eternal hell.

These are great strategies to bring people into the fold of Christianity … because that is the only way to save your future; otherwise there is no hope. Every religion has in some way taken away your beauty, your greatness, has destroyed the very idea that you have any worth, any meaning, any significance, that you have any potential.

Enlightenment is a rebellion against all traditions, against all priests, against all religions, because it declares that there is nothing higher than man’s consciousness. And man is not suffering because some stupid man in the past disobeyed a fictitious God; man is not suffering because of millions of lives of evil acts. Man is suffering for the simple reason that he does not know himself. His ignorance about himself is the only cause of his suffering, misery, torture.

Enlightenment brings everything to a very simple and scientific conclusion. It pinpoints that all that you need is to learn the art of awareness.

Ta Hui is right to say that enlightenment is the key, the only key which opens all the realities and all the blessings and all the potentials which have been hidden within you. You are a seed: enlightenment is nothing but finding the right soil and waiting for the spring to come.

Enlightenment is such a radical standpoint. It is not another religion. It is the only religion. All other religions are pseudo.

-Osho

From The Great Zen Master Ta Hui, Discourse #34

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.

How to not create a prison!

I experienced so clearly the sense of being imprisoned and constricted when I casually accepted the offer from my job some years ago to do a master’s degree.  My employer would, so to speak, pay for it.  I would work for them for three years after completing it.  I had always wanted to do a master’s degree!

I so enjoyed the studying.  I love integrating ideas, choosing just the right word, incorporating the learning and understanding into my daily work.  I always knew that having to pay the piper would cause problems and, boy, did it. I found it excruciating to be locked into a work position for a specified amount of time.  I may well have worked there, unconcerned, for three years, but the fact that it was written in stone, threw my mind into turmoil.

I struggled and wriggled and created much misery for myself (hopefully not others).  There would be moments of seeing clearly, all misery somehow magically vanishing, but then, I would start the whole storm up again.

Slowly, slowly, I saw the relationship between the hook of my desire feeding into a whole host of consequences which I found confining.  The more I wriggled and resisted, the more painful the situation proved.  But, it was not really the situation causing the pain.  It was the way I was choosing to experience it.

Confined

And, I, and only I, was the one who had initiated the whole conundrum.  It was such a strong lesson in how to be more conscious in my choices.  How an apparently simple desire can lead one on the road to great distress.  This small writing emerged from that experience.

I construct
With great precision
Domes
That imprison.
Thought, concepts
The ruts of repetition
Form crisscrossing beams
Diminishing space
Compressing my spirit.
I see my work
I abhor it
I struggle
Within its confines
And find
I only create
Further
Confining structures.
I seek freedom
But find myself
Flailing
In a barrage
Of constant
Assembly.
All effort to escape
Compounds
The imprisonment.
In despair
I stop!

-Anand Amido

A Bridge to No-body – Osho

Truth is always here. It is already the case. It is not something to be achieved in the future. You are the truth just here and now, so it is not something which is to be created or something which is to be devised or something which is to be sought. Understand this very clearly; then these techniques will be easy to understand and also to do.

Mind is a mechanism of desiring. Mind is always in desire, always seeking something, asking for something. Always the object is in the future; mind is not concerned with the present at all. In this very moment the mind cannot move – there is no space. The mind needs the future in order to move. It can move either in the past or in the future. It cannot move in the present; there is no space. The truth is in the present, and mind is always in the future or in the past, so there is no meeting between mind and truth.

When the mind is seeking worldly objects it is not so difficult, the problem is not absurd; it can be solved. But when the mind starts seeking the truth the very effort becomes nonsense, because the truth is here and now and the mind is always then and there. There is no meeting. So understand the first thing: you cannot seek truth. You can find it, but you cannot seek it. The very seeking is the hindrance.

The moment you start seeking you have moved away from the present, away from yourself, because you are always in the present. The seeker is always in the present and the seeking is in the future, you are not going to meet whatsoever you are seeking. Lao Tzu says, “Seek not; otherwise you will miss. Seek not and find. Don’t seek and find.”

All these techniques of Shiva’s are simply turning the mind from the future or the past to the present. That which you are seeking is already there, it is the case already. The mind has to be turned from seeking to non-seeking. It is difficult. If you think about it intellectually it is very difficult. How to turn the mind from seeking to non-seeking? – Because then the mind makes non-seeking itself the object! Then the mind says, “Don’t seek.” Then the mind says, “I should not seek.” Then the mind says, “Now non-seeking is my object. Now I desire the state of desirelessness.” The seeking has entered again, the desire has come again through the back door. That is why there are people who are seeking worldly objects, and there are people who think they are seeking non-worldly objects. All objects are worldly because “seeking” is the world.

So you cannot seek anything non-worldly. The moment you seek, it becomes the world. If you are seeking God, your God is part of the world. If you are seeking moksha – liberation – nirvana, your liberation is part of the world, your liberation is not something that transcends the world, because seeking is the world, desiring is the world. So you cannot desire nirvana, you cannot desire non-desire. If you try to understand intellectually, it will become a puzzle.

Shiva says nothing about it, he immediately proceeds to give techniques. They are non-intellectual. He doesn’t say to Devi, “The truth is here. Don’t seek it and you will find it.” He immediately gives techniques. Those techniques are non-intellectual. Do them, and the mind turns. The turning is just a consequence, just a by-product – not an object. The turning is just a by-product.

If you do a technique, your mind will turn from its journey into the future or the past. Suddenly you will find yourself in the present. That is why Buddha has given techniques, Lao Tzu has given techniques, Krishna has given techniques. But they always introduce their techniques with intellectual concepts. Only Shiva is different. He immediately gives techniques, and no intellectual understanding, no intellectual introduction, because he knows that the mind is tricky, the most cunning thing possible. It can turn anything into a problem. Non-seeking will become the problem.

There are people who come to me who ask how not to desire. They are desiring non-desire. Somebody has told them, or they have read somewhere, or they have heard spiritual gossip that if you do not desire you will reach bliss, if you do not desire you will be free, if you do not desire there will be no suffering. Now their minds hanker to attain that state where there is no suffering, so they ask how not to desire. Their minds are playing tricks. They are still desiring, it is only that now the object has changed. They were desiring money, they were desiring fame, they were desiring prestige, they were desiring power. Now they are desiring non-desire. Only the object has changed, and they remain the same and their desiring remains the same. But now the desire has become more deceptive.

Because of this, Shiva proceeds immediately with no introduction whatsoever. He immediately starts talking about techniques. Those techniques, if followed, suddenly turn your mind: it comes to the present. And when the mind comes to the present it stops, it is no more. You cannot be a mind in the present; that is impossible. Just now, if you are here and now, how can you be a mind? Thoughts cease because they cannot move. The present has no space in which to move; you cannot think. If you are in this very moment, how can you move? Mind stops, you attain to no-mind.

So the real thing is how to be here and now. You can try, but effort may prove futile – because if you make it a point to be in the present, then this point has moved into the future. When you ask how to be in the present, again you are asking about the future. This moment is passing in the inquiry, “How to be present? How to be here and now?” This present moment is passing in the inquiry, and your mind will begin to weave and create dreams in the future: some day you will be in a state of mind where there is no movement, no motive, no seeking, and then there will be bliss – so how to be in the present?

Shiva doesn’t say anything about it, he simply gives a technique. You do it, and suddenly you find you are here and now. And your being here and now is the truth, and your being here and now is the freedom, and your being here and now is the nirvana.

The first nine techniques are concerned with breathing. So let us understand something about breathing, and then we will proceed to the techniques. We are breathing continuously from the moment of birth to the moment of death. Everything changes between these two points. Everything changes, nothing remains the same, only breathing is a constant thing between birth and death.

The child will become a youth; the youth will become old. He will be diseased, his body will become ugly, ill, everything will change. He will be happy, unhappy, in suffering; everything will go on changing. But whatsoever happens between these two points, one must breathe. Whether happy or unhappy, young or old, successful or unsuccessful – whatsoever you are, it is irrelevant – one thing is certain: between these two points of birth and death you must breathe.

Breathing will be a continuous flow; no gap is possible. If even for a single moment you forget to breathe, you will be no more. That is why you are not required to breathe, because then it would be difficult. Someone might forget to breathe for a single moment, and then nothing could be done. So, really, you are not breathing, because you are not needed. You are fast asleep, and breathing goes on; you are unconscious, and breathing goes on; you are in a deep coma, and breathing goes on. YOU are not required; breathing is something which goes on in spite of you.

It is one of the constant factors in your personality – that is the first thing. It is something which is very essential and basic to life – that is the second thing. You cannot be alive without breath. So breath and life have become synonymous. Breathing is the mechanism of life, and life is deeply related with breathing. That is why in India we call it prana. We have given one word for both – prana means the vitality, the aliveness. Your life is your breath.

Thirdly, your breath is a bridge between you and your body. Constantly, breath is bridging you to your body, connecting you, relating you to your body. Not only is the breath a bridge to your body, it is also a bridge between you and the universe. The body is just the universe which has come to you, which is nearer to you.

Your body is part of the universe. Everything in the body is part of the universe – every particle, every cell. It is the nearest approach to the universe. Breath is the bridge. If the bridge is broken, you are no more in the body. If the bridge is broken, you are no more in the universe. You move into some unknown dimension; then you cannot be found in space and time. So, thirdly, breath is also the bridge between you, and space and time.

Breath, therefore, becomes very significant – the most significant thing. So the first nine techniques are concerned with breath. If you can do something with the breath, you will suddenly turn to the present. If you can do something with breath, you will attain to the source of life. If you can do something with breath, you can transcend time and space. If you can do something with breath, you will be in the world and also beyond it.

Breath has two points. One is where it touches the body and the universe, and another is where it touches you and that which transcends the universe. We know only one part of the breath. When it moves into the universe, into the body, we know it. But it is always moving from the body to the “no-body,” from the “no-body” to the body. We do not know the other point. If you become aware of the other point, the other part of the bridge, the other pole of the bridge, suddenly you will be transformed, transplanted into a different dimension.

But remember, what Shiva is going to say is not yoga, it is tantra. Yoga also works on breath, but the work of yoga and tantra is basically different. Yoga tries to systematize breathing. If you systematize your breathing your health will improve. If you systematize your breathing, if you know the secrets of breathing, your life will become longer; you will be more healthy and you will live longer. You will be stronger, more filled with energy, more vital, alive, young, fresh.

But tantra is not concerned with that. Tantra is concerned not with any systematization of breath, but with using breath just as a technique to turn inward. One has not to practice a particular style of breathing, a particular system of breathing or a particular rhythm of breathing – no! One has to take breathing as it is. One has just to become aware of certain points in the breathing.

There are certain points, but we are not aware of them. We have been breathing and we will go on breathing – we are born breathing and we will die breathing – but we are not aware of certain points.

And this is strange. Man is searching, probing deep into space. Man is going to the moon; man is trying to reach farther, from earth into space, and man has not yet learned the nearest part of his life. There are certain points in breathing which you have never observed, and those points are the doors – the nearest doors to you from where you can enter into a different world, into a different being, into a different consciousness. But they are very subtle.

To observe a moon is not very difficult. Even to reach the moon is not very difficult; it is a gross journey. You need mechanization, you need technology, you need accumulated information, and then you can reach it. Breathing is the nearest thing to you, and the nearer a thing is, the more difficult it is to perceive it. The nearer it is, the more difficult; the more obvious it is, the more difficult. It is so near to you that again there is no space between you and your breathing. Or, there is such a small space that you will need a very minute observation, only then will you become aware of certain  points. These points are the basis of these techniques.

-Osho

From The Book of Secrets, Discourse #3

Copyright© OSHO International Foundation

Osho describes the first technique here Between Two Breaths.

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.

Encyclopedias, Manipulation and Conspiracy Therories

On New Year’s Eve 1971 I realized that it was time for a major change in my life. For the previous 2 ½ years I had been living communally. But now it was time to leave my hippy family and venture out into the world.

Photo by Pixabay on Pexels.com

Soon after the first of the year I picked up a newspaper and looked in the want ads. The only job I found that sounded interesting and possible for me to get ended up being a job selling Encyclopedias door to door. The job wasn’t described as “selling encyclopedias” it had a much more flowery description.

I went through the training, learning how to look for customers by driving around neighborhoods and finding houses with lots of toys in the back yard, easy “marks”. The only neighborhoods that we searched were less than middle class. Working people who had young families.

Of course, we were not “selling” encyclopedias we were looking for “the right” families to accept into our education program. The families had to be ones that wanted a good education for their kids, who were willing to sacrifice the cost of a pack of cigarettes a day in order to provide their children with the resources needed to succeed in life.

In order to be able to find “a lucky” family it would require many doors being slammed in my face. And so, required an inner fortitude to face continuous rejection. At the time, I was reading Napoleon Hill’s “Think and Grow Rich,” which was one of the earliest self-help books. He described 13 principles to be mastered: desire, faith, auto-suggestion, specialized knowledge, imagination, organized planning, decision, persistence, the power of the master mind, the mystery of sex transmutation, the subconscious mind, the brain and the sixth sense. And I used to carry around a piece of paper folded in my wallet to be pulled out in those dark moments of rejection. On the paper I had drawn a picture of a boot and I would look at the boot and recite, “This is the boot my subconscious wears, this is the boot that conquers my fears. When I get my mind in a negative rut, this is the boot that gives me a swift kick in the butt.” It always managed to lighten my mood.

I did this work in Kansas City, MO; Omaha, NE; Tulsa, OK, and finally in Atlanta, GA. After some time of accepting innocent families, I could no longer continue in good conscience. After revealing my misgivings to my supervisor, he suggested that I go and pay a visit to one of the families after they had received their set of books, which I did. The husband and wife were so happy to see me and very proud of their bookshelf with the full set of encyclopedias on display. They thanked me again for “accepting” them into the program.

After that I began to train others to do the work. One step removed and the conscience was not so burdened.

On my last stop, Atlanta, I walked into the first waterbed store I had ever seen and decided in that moment I would return to Kansas City and open my own. I thought if I am going to sell, I liked the waterbed moto better, “There are two things that are better on a waterbed. And one of them is sleep.”

A couple of things that I learned from this experience:

The first and most obvious is how easy it is to manipulate people. You just have to find their “hook.” In this case it was the family wanting their children to have a better life than they had.

The second was even if someone is manipulated, because they are ignorant of the fact, for them their experience is not a bad thing.

And thirdly I learned a lot about how my mind works, and by watching its workings it lost some of its power over me.

You may wonder why I am writing this now.

Because it is so easy to see how people, and even some of my friends, are being manipulated by their own predilections, their own “hooks.” It is always based in some truth for example for the encyclopedia families, it was wanting the best for their children, for others it may be, liberty, freedom, or anti-establishment, “anti-corporatism,” socialism, or fear of the unknown.

This is how “fake news” and false information were spread in the 2016 election, the Brexit debate and again today leading up to the 2020 U.S. election. It is also at the heart of conspiracy theories being circulated. People see their hook and share without even checking the sources or information.

And the thing is, if you visit those people who have been manipulated, they will proudly display their full set of encyclopedias that they have been struggling to pay for each month.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

Your Aloneness Cannot be Destroyed – Osho

Death is always there. You may be unaware of it, but it is always confronting you with immediacy.

You cannot be certain of the next moment.

But we go on living – and nobody believes that he is going to die; it is always the other who dies. You have seen people dying, many people of all kinds – children, young people, old people – but you have never seen yourself dying. So obviously somewhere in your mind the idea persists that it is always the other who dies. But remember, those who are dead also had the same idea; for them you are the other. And one day you will be dying, and the people who will take you to the graveyard will not feel at all the immediacy of death.

It is always there – just like a shadow to you. From the very first moment of your birth you have been dying. It is a fallacy to think that death comes like an accident, suddenly when you are seventy, eighty, ninety. No. Death and life are together. The moment you are born you start dying.

But man is very clever in deceiving himself.

Each of your birthdays is an effort to forget that it is not your birthday, it is your death day; you have died one year more. But with flowers and candles and cakes, one forgets the immediacy of death.

It is always with you. Birth is the beginning of death. […]

This immediacy of death should wake you up. Now there is no more time for you to fool around, no time for you to deceive yourself. Death is just there waiting for you, and you are fortunate that you know it. Knowing of your death can become a transformation. […]

Otherwise people are always postponing; they will meditate tomorrow – and tomorrow never comes. And there are so many other things to do, you don’t have time for meditation. […]

But a man who is fully aware that now there is no way, that tomorrow is finished, all that you have in your hands is this moment…. […]

The time for meditation has come. Now you can forget those small, stupid things in which you were involved.

There are millions of people who are playing cards, watching football matches – not at all aware of what they are doing. And if you ask them, they say they are killing time. Great! Time is killing you, and you remain with the idea that you are killing time. How can you kill time? You have never even seen it. Your swords cannot cut it, even your nuclear weapons are unable to touch it. How are you going to kill time?

But time is killing you every moment.

The very closeness of death makes it possible for you to understand the deathless which is within you. That’s the whole art of meditation: to go within as deep as you can to the very center of your being. And you will be surprised, amazed that at the center of your being you are eternal. There is no death, there has never been any death. Nothing dies in reality, it only changes forms. […]

No help from the outside is available, you have to depend on your inside. You are left alone.

In fact everybody has always been alone.

From birth to death, the whole journey is alone.

You may be in the crowd, but your aloneness cannot be destroyed. It is there. You make every effort to camouflage your aloneness, but nobody has ever succeeded in it. A truth is a truth – you may postpone it a little bit…. Whatever has to be done has to be done now! […]

You cannot find a better time for meditation, at least in my commune. And don’t feel serious, because death is natural; what causes it is meaningless. Don’t be in a paranoia. In fact, rejoice that you are the chosen few; everybody else is in darkness about his death, you are not. And the very fact that you know death is coming is bound to create space for you to know yourself.[…]

And knowing your eternal being, knowing that you have been here always and you will be here always, is a tremendous revelation.

In that revelation is celebration.

-Osho

From From Death to Deathlessness, Discourse #21

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.

How Not to Get Identified – Osho

Not to be identified with mind and body – still I don’t know how to do it. I tell myself: You are not the mind, don’t listen to your fear, love yourself, be content, etc., etc. 

Please explain again how not to get identified or, at least, why I still don’t understand you.

It’s not a question of telling yourself that you are not the mind, you are not the body, because the one who is telling it is the mind. That way you are never going to get out of the mind. All telling is done by the mind itself, so you will be emphasizing the mind more and more. The mind is very subtle; you have to be very, very alert about it. Don’t use it. If you use it you strengthen it. You cannot use your mind to destroy your mind itself. You have to understand that this mind cannot be used for its own suicide.

When you say, “I am not the body,” it is the mind saying so. When you say, “I am not the mind,” it is again the mind saying so. Look into the fact; don’t try to say anything. Language, verbalization, is not needed. Just a deep look. Just look inside. Don’t say anything. But I know your trouble. From the very beginning we are taught not to see but to say. The moment you see the rose flower you say, “How beautiful!” Finished. The rose flower is gone – you killed it. Now something has come between you and the rose. “How beautiful it is!” – These words now will function as a wall.

And one word leads to another, one thought to another. And they move in association, they never move alone. You will never find a single thought alone. They live in a herd; they are herd animals. So when once you have said, “How beautiful is the rose!” you are on the track; the train has started moving. Now the word “beautiful” will remind you of some woman you once loved. Roses forgotten, the beautiful is forgotten, now the idea, a fantasy, imagination, memory, of a woman. And then the woman will lead to many other things. The woman you loved had a beautiful dog. Here you go! And now there is no end to it.

Just see the mechanism of the mind, how it functions, and don’t use the mechanism. Resist that temptation. It is a great temptation because you are trained for it. You work almost like a robot; it is automatic.

Now the new revolution that is coming into the world of education has a few proposals. One proposal is that small children should not be taught language first. First they should be allowed time to crystallize their vision, to crystallize their experiencing. For example, there is an elephant, and you say to the child, “The elephant is the biggest animal.” You think you are not saying anything nonsensical, you think it is absolutely reasonable and the child has to be told about the fact; but no facts need to be told. It has to be experienced. The moment you say, “The elephant is the biggest animal,” you are bringing something which is not part of the elephant. Why do you say the animal is the biggest animal? Comparison has entered, which is not part of the fact.

An elephant is simply an elephant, neither big nor small. Of course, if you put it by the side of a horse, it is big, or by the side of an ant it is very big; but you are bringing the ant in the moment you say the elephant is the biggest animal. You are bringing something which is not part of the fact. You are falsifying the fact; comparison has come in.

Just let the child see. Don’t say anything. Let him feel. When you take the child to the garden, don’t say the trees are green. Let the child feel, let the child absorb. Simple thing, “The grass is green” – don’t say it.

This is my observation, that many times when the grass is not green you go on seeing it as green – and there are a thousand and one shades of green. Don’t say that the trees are green, because then the child will see just green – any tree and he will see green. Green is not one color; there are a thousand and one shades of green.

Let the child feel, let the child absorb the uniqueness of each tree, in fact of each leaf. Let him soak, let him become like a sponge who soaks reality, the facticity of it, the existential. And once he is well grounded and his experience is well-rooted, then tell him the words; then they will not disturb him. Then they will not destroy his vision, clarity. Then he will be able to use language without being distracted by it. Right now your language goes on distracting you.

So what is to be done? Start seeing things without naming them, without labeling them, without saying “good,” “bad,” without dividing them. Just see and allow the fact to be there in your presence without any judgement, condemnation, appreciation whatsoever. Let it be there in its total nudeness. You simply be present to it. Learn more and more how not to use language. Unlearn the conditioning, the constant chattering inside.

This you cannot do suddenly. You will have to do it by and by, slowly. Only then, at the very end of it, can you simply watch your mind. No need to say, “I am not this mind.” If you are not, then what is the point of saying it? You are not. If you are the mind, then what is the point of repeating that you are not the mind? Just by repeating it, it is not going to become a realization.

Watch, don’t say anything. The mind is there like a constant traffic noise. Watch it. Sit by the side and see. See this is mind. No need to create any antagonism. Just watch, and in watching, one day, suddenly the consciousness takes a shift, changes, a radical change – from the object suddenly it starts focusing on the subject, if you are a watcher. In that moment you know you are not the mind. It is not a question of saying, it is not a theory. In that moment you know – not because Patanjali says so, not because your reason, intellect, says so. For no reason at all, simply it is so. The facticity explodes on you; the truth reveals itself to you.

Then suddenly you are so far away from the mind you will laugh how you could believe in the first place that you were the mind, how you could believe that you were the body. It will look simply ridiculous. You will laugh at the whole stupidity of it.

“Not to be identified with mind and body – still I don’t know how to do it.” Who is asking this question, “How to do it?” See it immediately; who is asking this question, “How to do it?” It is the mind who wants to manipulate, it is the mind who wants to dominate. Now the mind wants to use even Patanjali. Now the mind says, “Perfectly true. I have understood that you are not the mind” – and once you realize that you are not the mind you will become a super mind. The greed arises in the mind; the mind says, “Good. I have to become a super mind.”

The greed for the ultimate, for bliss, the greed to be in eternity, to be a god, has arisen in the mind. The mind says, “Now I cannot rest unless I have achieved this ultimate, what it is.” The mind asks, “How to do it?”

Remember, the mind always asks how to do a thing. The “how” is a mind question. Because “how” means the technique. The “how” means, “Show me the way so I can dominate, manipulate. Give me the technique.” The mind is the technician. “Just give me the technique and I will be able to do it.”

There is no technique of awareness. You have to be aware to be aware. There is no technique. What is the technique of love? You have to love to know what love is. What is the technique of swimming? You have to swim. Of course in the beginning your swimming is a little haphazard. By and by you learn… but you learn by swimming. There is no other way. If somebody asks you, “What is the technique of bicycling?” – And you do bicycle, you ride on the cycle – but if somebody asks, you will have to shrug your shoulders. You will say, “Difficult to say.” What is the technique? How do you balance yourself on two wheels? You must be doing something. You are doing something, but not as a technique; rather as a knack. A technique is that which can be taught, and a knack is that which has to be known. A technique is that which can be transformed into a teaching, and a knack is something which you can learn but you cannot be taught. So learn by and by.

And start from less complicated things. Don’t suddenly jump to the very complicated. This is the last, the most complicated thing: to become aware of the mind, to see the mind and see that you are not the mind. To see so deeply that you are no longer the body and no longer the mind, that is the last thing. Don’t jump. Start with small things.

You are feeling hungry. Just see the fact. Where is the hunger? In you, or somewhere outside you? Close your eyes, grope in your inner darkness, try to feel and touch and figure out where the hunger is.

You have a headache. Before you take the aspirin do a little meditation. It may be that the aspirin is not needed then. Just close your eyes and feel where the headache is exactly, pin it, point it, focus on it. And you will be amazed, that it is not such a big thing as you were imagining before, and it is not spread all over the head. It has a locus, and the closer you come to the locus, the more you become distant from it. The more diffused the headache, the more you are identified with it. The more clear, focused, defined, demarked, localized, the more distant you are.

Then there comes a point where it is just like a needle point, absolutely focused; then you will come to have a few glimpses. Sometimes the needle point will disappear; there will be no headache. You will be surprised, “Where has it gone?” Again it will come. Again focus; again it will disappear. At the perfect focusing, the headache disappears, because at the perfect focusing you are so far away from your head that you cannot feel the headache. Try it. Start with small things; don’t jump to the last thing so immediately.

Patanjali also has travelled a long way to come to these sutras of viveka, discrimination, awareness. He has been talking about so many things as preparatory, as basic requisites, very necessary. Unless you have fulfilled all that, it will be difficult for you just to non-identify yourself with the mind and body.

So never ask “how” about it. It has nothing to do with “how.” It is a simple understanding. If you understand me, in that very understanding you will be able to see the point. I don’t say you will be able to understand it. I say you will be able to see it. Because the moment we say “understand,” intellect comes in, the mind starts functioning. “Seeing it” is something which has nothing to do with the mind.

Sometimes you are walking on a lonely path and the sun is setting and the darkness is descending, and suddenly you see a snake crossing the path. What do you do? You brood about it? You think about it, what to do, how to do it, whom to ask? You simply jump out of the way. That jumping is a seeing; it has nothing to do with mentation. It has nothing to do with thinking. You will think later on, but right now it is just a seeing. The very fact that the snake is there, the moment you become aware of the snake, you jump out of the way. It has to be so because mind takes time and the snake won’t take time. You have to jump without asking the mind. The mind is a process; snakes are faster than your mind. The snake will not wait, will not give you time to think what to do. Suddenly the mind is put aside and you function out of the no-mind, you function out of your being. In deep dangers it always happens.

That is the reason why people are so attracted to danger. Moving in a speedy car, going one hundred miles per hour or even more, what is the thrill? The thrill is of no-mind. When you are driving a car one hundred miles per hour, there is no time to think. You have to act out of no-mind. If something happens and you start thinking about it, you are lost. You have to act immediately; not a single moment is to be wasted. So the greater the speed of the car, the more and more the mind is put aside, and you feel a deep thrill – a great sensation of being alive – as if you have been dead up to now and suddenly you have dropped all deadness and life has arisen in you.

Danger has a deep, hypnotic attraction, but the attraction is of no-mind. If you can do it sitting just by the side of a tree or a river or just in your room, there is no need to take such risk. It can be done anywhere. You have just to put the mind aside – wherever you can put the mind aside – and just see things without the mind interfering.

I have heard:

An anthropologist in Java came across a little-known tribe with a strange funeral rite. When a man died, they buried him for sixty days and then dug him up. He was placed in a dark room on a cool slab, and twenty of the tribe’s most beautiful maidens danced erotic dances entirely in the nude around the corpse for three hours.

“Why do you do this?” the anthropologist asked the chief of the tribe who replied, ”If he does not get up we are sure he is dead!”

That may be the attraction of forbidden things. If sex is forbidden it becomes attractive. Because all that is allowed becomes part of the mind. Try to understand this.

All that is allowed becomes part of the mind; it is already programmed. You are expected to love your wife or your husband; it is part of the mind. But the moment you start becoming interested in somebody else’s wife, it is not part of the mind; it is not programmed. It gives you a certain freedom, certain freedom to move off the social track, where everything is convenient, where everything is comfortable – but every. thing is also dead. You become deeply interested in somebody else’s woman. He may be fed up with that woman, he may be just trying to find out some other way to become alive again – he may even get interested in your wife.

The question is not of a particular woman or man. The question is of the forbidden, the not allowed, the immoral, the repressed – that it is not part of your accepted mind. It has not been fed into your mind.

Unless man is completely capable of becoming a no-mind, these attractions continue.

And this is the absurdity of the whole thing: that these attractions were created by the people who think themselves moral, puritan, religious. The more they reject something, the more attractive it becomes, more inviting; because it gives you a chance to get out of the rut, it gives you a chance to escape somewhere which is not social. Otherwise the society goes on and on, crowding you everywhere. Even when you are loving your wife the society stands there watching.

Even in your privacy the society is there, as much as anywhere else, because the society is in your mind, in the program that it has given to your mind. From there it goes on functioning. It is a very cunning device.

Once in a while everybody feels just to do something which is not allowed, just to say yes to something for which always one has been forced to say no – just to go against oneself. Because that “oneself” is nothing but the program that the society has given to you.

The more strict a society, the more possibility of rebels. The more free a society, the less possibility for rebels. I will call a society revolutionary where rebels disappear because they are no longer needed. I will call a society free when nothing is rejected, so there is no morbid attraction in it. If the society is against the drugs, drugs will attract you, because they give you an opportunity to put the mind aside. You are burdened with it too much.

Remember, this can be done without being suicidal. The thrill that comes to you when you are doing something which the society does not allow is coming from a state of no mind, but at a very great cost. Just look at small children hiding somewhere behind a wall smoking. Watch their faces – so glad. They will be coughing and tears will be coming to them because taking smoke in and throwing it out is just foolish. I don’t say it is a sin. Once you say it is a sin it becomes attractive. I simply say it is stupid, it is unintelligent. But watch a small child puffing a cigarette – his face. Maybe he is in deep trouble, his whole breathing system is feeling troubled, nauseous, tears are coming, and he is feeling tense – but still glad he can do something which is not allowed. He can do something which is not part of his mind, which is not expected. He feels free.

This can be attained very easily through meditation. There is no need to move on such suicidal paths. If you can learn how to put the mind aside….

When you were born you had no mind; you were born without any mind. That’s why you cannot remember a few years of your life, just the beginning years, three, four, five years. You don’t remember them. Why? You were there, why don’t you remember? The mind was not yet crystallized. You go backwards, you can remember something that happened near the age of four, and then suddenly there is a blank, then you cannot go more deeply. What happened? You were there, very alive. In fact more alive than you will ever be again, because scientists say that at the age of four a child has learned, known, seen, seventy-five percent of all his knowledge that is going to be there in his whole life. Seventy-five percent at the age of four! You have lived seventy five percent of your life already, but no memory? Because the mind was not yet crystallized. The language was to be learned, things were to be categorized, labeled. Unless you can label a thing you cannot remember it. How to remember it? You cannot file it in your mind somewhere. You don’t have a name for it. So first the name has to be learned; then you can remember.

A child comes without mind. Why am I insisting on this? To tell you that your being can exist without the mind; there is no necessity for the mind to be there. It is just a structure that is useful in the society, but don’t get too fixated with the structure. Remain loose so you can slip out of it. It is difficult, but if you start doing it by and by you will be able to.

When you come home from the office, on the way try to drop the office completely. Remember again and again that you are going home, no need to carry the office there. Try not to remember the office. If you catch yourself red handed remembering something of the office again, drop it immediately, get out of it, slip out of it. Make it a point that at home you will be at home. And in the office forget all about the home, the wife, the children, and everything. By and by learn to use the mind and not to be used by it.

You go to sleep and the mind continues. You again and again say, “Stop!” but it doesn’t listen because you have never trained it to listen to you. Otherwise the moment you say, “Stop!” it has to stop. It is a mechanism. The mechanism cannot say, “No!” You put the fan on, it has to function; you put it off, it has to stop. When you stop a fan, the fan cannot say, “No! I would like to continue a little longer.”  It is a biocomputer, your mind. It is a very subtle mechanism, very useful; a very good slave but a very bad master.

So just be more alert, try to see things more. Live a few moments every day, or a few hours if you can manage, without the mind. Sometimes swimming in the river, when you put your clothes on the bank, then and there put the mind also. In fact make a gesture of also putting the mind there and go into the river alert, radiant with alertness, remembering continuously. But I am not saying verbalizing, I am not saying that you go on saying to yourself, “No, I am not the mind,” because then this is the mind. Just nonverbal, tacit understanding.

Sitting in your garden, lying down on the lawn, forget it. There is no need. Playing with your children, forget it. There is no need. Loving your wife, forget it. There is no need. Eating your food, what is the point of carrying the mind? Or taking a shower, what is the point of taking the mind in the bathroom?

Just by and by, slowly… and don’t try to overdo, because then you will be a failure. If you try to overdo, it will be difficult and you will say, “It is impossible.” No, try it in bits.

Let me tell you one anecdote:

Cohen had three daughters and was desperately looking around for sons-in-law. One such young man came on the horizon and Cohen grabbed him. The three daughters were paraded in front of him after a lavish meal. There was Rachel, the eldest, who was decidedly plain – in fact she was downright ugly. The second daughter, Esther, was not really bad looking but was decidedly plump – in fact she was disgustingly fat. The third Sonia, was a gorgeous, lovely beauty by any standards.

Cohen pulled the young man aside and said, “Well, what do you think of them? I have got dowries for them – do not worry. Five hundred pounds for Rachel, two hundred fifty pounds for Esther, and three thousand pounds for Sonia.”

The young man was dumbfounded: “But why, why have you got so much more dowry for the most beautiful one?”

Cohen explained, “Well, it is like this. She is just a teeny-weeny itsy-bitsy little bit pregnant.”

So start getting a little bit pregnant every day – with awareness. Don’t just become pregnant in a wholesale way. A little bit, by and by. Don’t try to overdo, because that too is again a trick of the mind. Whenever you see a point, the mind tries to overdo it. Of course you fail. When you fail the mind says, “See, I was all the time saying to you this is impossible.” Make very small targets. Move one foot at a time, inch by inch even. There is no hurry. Life is eternal.

But this is a trick of the mind. The mind says, “Now you have seen the point. Do it immediately – become non-identified with the mind.” And of course the mind laughs at your foolishness. For lives together you have been training the mind, training yourself, getting identified; then in the sudden flash of a moment you want to get out of it. It is not so easy. Bit by bit, inch by inch, slowly, feeling your way, move. And don’t ask too much; otherwise you will lose all confidence in yourself. And once that is lost, the mind becomes a permanent master.

People try to do this many times. For thirty years a person has been smoking, and then suddenly one day, in a crazy moment, he decides not to smoke at all. For one hour, two hours he carries on, but a great desire arises, a tremendous desire arises. His whole being seems to be upset, in a chaos. Then by and by he feels this is too much. All his work stops; he cannot work in the factory, he cannot work in the once. He is almost always clouded by the urge to smoke. It seems too disturbing, at such a great cost. Then again in another crazy moment he takes the cigarette out of the pocket, starts smoking, and feels relaxed; but he has done a very dangerous experiment.

In those three hours when he didn’t smoke, he has learned one thing about himself: that he is impotent, that he cannot do anything, that he cannot follow a decision, that he has no will, that he is powerless. Once this settles, and this settles in everyone by and by…. You try once with smoking, another time with dieting, and another time with something else, and again and again you fail. The failure becomes a permanent thing in you. By and by you start becoming a driftwood; you say, “I cannot do anything.” And if you feel you cannot do, then who can do?

But the whole foolishness arises because the mind tricked you. It always told you to immediately do something for which a great training and discipline is needed; and then it made you feel impotent. If you are impotent the mind becomes very potent. This is always in proportion: if you are potent, the mind becomes impotent. If you are potent, then the mind cannot be potent; if you are impotent, the mind becomes potent. It lives on your energy, it lives on your failure, it lives on your defeated self, defeated will.

So never overdo.

I have heard about one Chinese mystic, Mencius, a great disciple of Confucius. A man came to him who was an opium taker, and the man said, “It is very, very impossible. I have tried every way, every method. Everything fails finally. I am a complete failure. Can you help me”’

Mencius tried to understand his whole story, listened to it, came to understand what had happened: he has been overdoing. He gave him a piece of chalk and told him, “Weigh your opium against this chalk, and whenever you weigh, write “one,” next time write “two,” again write “three,” and go on writing on the wall how many times you have taken opium. And I will come after one month.”

The man tried. Each time he took opium he had to weigh it against the chalk, and the chalk was disappearing by and by, very slowly, because each time he had to write “one,” then with the same chalk “two,” “three”…. It started disappearing. It was almost invisible in the beginning; each time the quantity was reduced, but in a very subtle way. After one month when Mencius went to see the man, the man laughed; he said, “You tricked me! And… it is working. It is so invisible – that I cannot feel the change, but the change is happening. Half the chalk has disappeared – and with half the chalk, half the opium has disappeared.”

Mencius said to him, “If you want to reach the goal never run. Go slowly.”

One of the most famous sentences of Mencius is: “If you want to reach, never run.” If you really want to reach, there is no need even to walk. If you really want to reach, you are already there. Go so slow! If the world had listened to Mencius, Confucius, Lao Tzu, and Chuang Tzu there would be a totally different world. If you ask them how to manage our Olympics, they will say, “Give the prize to the one who gets defeated fast. Give the first prize to one who is the slowest walker, not for the fastest runner. Let there be a competition, but the prize goes to one who is the slowest.”

If you move slowly in life, you will attain much, and with grace and grandeur and dignity. Don’t be violent; life cannot be changed by any violence. Be artful. Buddha has a special word for it; he calls it upaya, “Be skillful.” It is a complex phenomenon. Watch every step and move very cautiously. You are moving in a very, very dangerous place, as if moving between two peaks on a tightrope, like a tightrope walker. Balance each moment, and don’t try to run; otherwise failure is certain.

“Not to be identified with mind and body – still I don’t know how to do it. I tell myself: you are not the mind, don’t listen to your fear, love yourself, be content….” Stop all this nonsense. Don’t say anything to the mind, because the sayer is the mind. You rather be silent and listen. In silence there is no mind. In small gaps when there is no word there is no mind. Mind is absolutely linguistic, it is language. So start slipping into the gaps. Sometime just see, as if you are an idiot, not thinking just seeing. Sometimes go and watch people who are known as idiots. They are simply sitting there – looking but not looking at anything. Relaxed, perfectly relaxed, their face has a beauty. No tension, nothing to do, completely at ease, at home. Just watch them.

If you can sit for one hour like an idiot every day, you will attain.

Lao Tzu has said, “Everybody seems to be so clever except me. I look like an idiot.” One of the most famous novelists, Fyodor Dostoevski, has written in his diary that when he was young he had an epileptic fit, and after the fit, for the first time he could understand what reality is. Immediately after the fit everything became absolutely silent. Thoughts stopped. Others were trying to find medicine and the doctor, and he was so tremendously glad. The epileptic fit had given him a glimpse into no-mind.

You may be surprised to know that many epileptics have become mystics and many mystics used to have epileptic fits – Ramakrishna even. Ramakrishna will go into a fit. In India we don’t call it a fit. We call it samadhi. Indians are clever people. When one is going to name a thing, why not name it beautifully? If we call it “no-mind” it looks perfectly good. If I say, “Be an idiot,” you feel disturbed, uneasy. If I say, “Become a no mind,” everything is okay. But it is exactly the same state.

The idiot is below mind, the meditator is above mind, but both are without any minds. I am not saying that the idiot is exactly the same, but something similar. The idiot is not aware that he has a no-mind, and the no-mind man is aware that he has a no-mind. A great difference, but a similarity also. There is a certain similarity between mad people and the realized ones. In Sufism they are called “the mad ones”; the realized ones are known as the mad people. They are mad in a way: they have dropped out of mind.

By and by, learn it slowly. Even if you can have a few seconds of this superb idiocy, when you are not thinking anything, when you don’t know who you are, when you don’t know why you are, when you don’t know anything at all and you are deep in a non-knowledge state, in deep ignorance, in the deep silence of the ignorance; in that silence the vision will start coming to you, that you are not the body, you are not the mind. Not that you will verbalize it! It will be a fact, just as the sun is shining there. You need not say that there is the sun and the shine. As the birds are singing – there is no need to say that they are singing. You can just listen and be aware and know that they are singing, without saying it.

Exactly the same way, prepare yourself slowly, and one day you will realize you are neither the body nor the mind – nor even the self, the soul! You are a tremendous emptiness, a nothingness – a no-thingness. You are, but without any boundary, with no limitation, with no demarcation, with no definition. In that utter silence one comes to the perfection, to the very peak of life, of existence.

-Osho

From Secrets of Yoga (Previously titled Yoga: The Alpha and the Omega V.8), Discourse #8

Copyright© OSHO International Foundation

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The Last Technique – Osho

This is the last technique Osho gives in The Book of Secrets. With the first techniques he begins with watching the breath and onto developing the witness, he continues through 112 techniques in total, introducing many doors into our interiority, and then finally, he leaves us here in our utter aloneness.

Enter space, supportless, eternal, still. 

Three qualities of space have been given in this technique. Supportless: there can be no support in space. Eternal: it can never end. Still: it will be soundless, it will be silent. Enter this space, it is within you.

But the mind always asks for support. People come to me and if I say to them, “Just sit silently, with closed eyes, and don’t do anything,” they say, “Give me some avalamban, some support. Give me some mantra as a support, because I cannot sit.” Just sitting is difficult. If I give them a mantra, it is okay. They can go on repeating the mantra. Then it is easy. With support you are never empty, that’s why it is easy. Something must go on, you must be doing something. Doing, the doer remains: doing, you are filled. You may be filled with aumkar, aum, Ram, Jesus, Ave Maria, anything – you may be filled with anything, but you are filled. Then you are okay Mind resists emptiness. It wants always to be filled by something else, because if it is filled it can be. If it is not filled it will disappear. In emptiness you will attain no no-mind. That’s why mind asks for support.

If you want to enter inner space, don’t ask for support. Drop all supports, mantras, gods, scriptures, whatsoever gives you a support. If you feel you are supported, drop it, and just move inside – supportless. It will be fearful; you will feel scared. You are moving to where you can be lost completely. You may not be able to come back because all supports will be lost. Your contact with the bank is lost and where this river will lead you, no one knows. Your support is lost. You may fall into an infinite abyss. Hence, fear grips you, and you ask for some support. Even if it is a false support, you enjoy it. Even a false support is helpful. Because for the mind it makes no difference whether a support is real or false – it must be a support, that’s the point. You are not alone, something is there and supporting you.

It happened once that a man came to me. He was living in a house where he felt there were spirits and ghosts. And he was very worried. Through worries, he started seeing more illusions. Through worries, he became ill, weak. His wife said, “If you live any longer in this house, I am leaving.” His children were sent to some relative’s house.

The man came to me and he said, “It has become very difficult now. I see them clearly. They walk in the night. The whole house is filled with spirits. You help me.” So I gave him one of my pictures and said, “Take it. Now I will tackle those spirits. You simply sleep silently, you need not worry. Really, I will tackle them, I will see to them. Now it is my business. And don’t interfere. Now you need not be concerned.” The man came the next day. He said, “I slept, it was so beautiful! You have done a miracle!”

And I had not done anything but give a support. Through support the mind was filled. It was no longer vacant; someone was there.

In ordinary life you are leaning on many false supports, but they help. And unless you become strong enough, you will need them. That’s why I say that this is the ultimate technique – no support.

Buddha was dying and Anand asked him, “Now you are leaving us, what shall we do? How shall we attain? How shall we proceed now? When the master is gone, we will be wandering in darkness for many, many lives. No one is there to lead us, to guide us, the light is going out.” So Buddha said, “It will be good for you. When I am no more, you become your own light. Move alone, don’t ask for any support, because support is the last barrier.”

And it happened. Anand had not become enlightened. For forty years he was with Buddha, he was the closest disciple, he was just like a shadow to Buddha, moving with him, living with him; he had had the longest contact with him. For forty years Buddha’s compassion was falling over him, raining over him – for forty years. But nothing happened, Anand remained as ignorant as ever. And the day after Buddha died, Anand became enlightened – the next day, the very next day. The very support had been the barrier. When there was no more Buddha, Anand could not find any support. It is difficult. If you live with a Buddha, and the Buddha goes, then no one can be a support to you. Now no one will be worth clinging to. One who has been clinging to a Buddha cannot cling to anybody else in this world. This whole world will be vacant. Once you have known a Buddha and his love and compassion, then no love, no compassion can compare. Once you have tasted that, nothing else is worth tasting. So Anand was alone for the first time in forty years, totally alone. There was no way to find a support. He had known the highest support; now lower supports would not do. The next day he became enlightened. He must have moved into the inner space, supportless, eternal, still.

So remember, don’t try to find any support. Be supportless. If you are trying to do this technique, then be supportless. That is what Krishnamurti is teaching, “Be supportless. Don’t cling to a master.  Don’t cling to anything.”

That is what every master has been doing. A master’s whole effort is first to attract you towards him, so that you start clinging to him. When you start clinging to him, when you become close and intimate with him, then he knows that the clinging must be cut. And you cannot cling to anyone else now – that is finished. You cannot move to anyone else – that is impossible. Then he cuts the clinging and suddenly you are left supportless.

Enter space, supportless, eternal, still. 

That space has no beginning, no end. And that space is absolutely soundless. There is nothing – not even a sound vibrating, not even a ripple. Everything is still.

That point is just within you. Any moment you can enter it. If you have the courage to be supportless, this very moment you can enter it. The door is open. The invitation is for all, all and everyone. But courage is needed; courage to be alone, courage to be empty, courage to dissolve and melt, courage to die. And if you can die within to your inner space, you will attain to the life which never dies, you will attain to amrit, to immortality.

-Osho

From The Book of Secrets, Discourse 79

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All 112 of Shiva’s meditation techniques (Vigyan Bhairav Tantra)

Here you can listen to the complete meditation technique Enter Space, Supportless, Eternal, Still.

Osho’s discourses on the meditation techniques of Vigyan Bhairav Tantra

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.