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.

No Time Left for Any Device – Osho

In the last few weeks you have been talking a lot about the world running fast towards a dead end, without showing any more hope that things will ever change. On the other hand, up to one month ago, you talked on the possibility that the presence of two hundred enlightened people, or even one, could save the world. Why this shift of emphasis? Did you give up on the other possibility? Dis something happen within the last few weeks that made your vision change?

Chidananda, it is true that I have been talking a lot about the world running fast towards a dead end. The reason is, factually it is running towards an end. But it was running towards its end before, too. Now I want it to be absolutely emphasized on your consciousness, so that you stop postponing your own transformation. Man’s mind is so stupid that if there is a little possibility to postpone, then he will postpone for tomorrow – unless he comes to a dead-end street where there is no way to go forward and he has to take an absolute about-turn.

But things in the world are not visible to you. You may go on sleeping and the world may die. It is urgent that you take it seriously that the world may not be there tomorrow. You don’t have time to waste for anything else other than your own awakening.

I still know if there are two hundred enlightened people in the world, the world can be saved; but I have never told you that just one enlightened man can save the world. It is a heavy load. One single enlightened man cannot carry it; two hundred is the minimum. But from where to bring those two hundred people? They have to be born amongst you – YOU have to become those two hundred people. And your growth is so slow, there is every fear that before you become enlightened the world will be gone.

You are not putting your total energy into meditation, into awareness. It is one of the things that you are doing, amongst many; and it is not even the first priority of your life. I want it to become your first priority. The only way is that I should emphasize, deeply into your consciousness, that the world is going to end soon.

And if you are not awakened before its end, you will be lost in a long journey, because evolution will start from the very beginning on some other planet. On this planet it took four billion years for man to arrive. His life began in the ocean as a fish. On another planet, if this planet is destroyed, life will continue, but it will have to begin from the very beginning – and after four billion years you may be again a human being. It is a great risk to take.

Nothing has changed in the world; everything is going exactly in the direction of death – a little faster of course – and the moment of total annihilation is coming very close. It all depends on what your priorities are. If being awakened has become your priority, and you are ready to sacrifice everything for it, then there is hope.[…]

I have been telling you that two hundred enlightened people can save the world. Existence is very generous; it cannot destroy two hundred awakened people, who have reached to the highest peak of consciousness – which has taken four billion years of evolution. But you have to become those two hundred people! To wake you up, I have been insisting that the end is very close. And this time it is not a parable.

Jesus used it as a device, that the end of the world is very close and the last judgment day is very close. His disciples asked him at the time of his departure – before the enemies got hold of him and when it was certain that he would be crucified the next day, their last question was, “When will we be seeing you again?” He said, “In this very life, because the end of the world is very close – but do what I have told you.”

And even Christians don’t know what he has told them. The last night before he was caught they were in the mountains and he told his disciples, “This may be the last night we are together, and I am going to do my prayer. While I am praying behind the bush you should remain awake. It is absolutely essential, to support my prayer, that you are awake. Don’t fall asleep.”

In the middle of his prayer he came back – and almost all were fast asleep. He woke them up and said, “Have you not heard me? I had told you, you have to remain awake. Can’t you remain awake just one night? – because I will not be here with you again. Even my death tomorrow cannot help you to remain awake?” They were very sorry. They said they would try, and he went again. This went on four, five times – he would come back and they would all be fast asleep.

According to me this was his last teaching: to remain awake. But Christianity has completely forgotten about it. And I have not seen a single commentary by Christians on the implications of why Jesus was so insistently saying, “Be awake!” He was trying his hardest because once he was gone, there was every possibility they would all fall asleep, just as the whole of humanity is asleep, and they would start doing in their dreams things that are not t be done. But things that are not to be done can be prevented only when you are aware, alert.

His last teaching was awareness, but the disciples failed him – not only those twelve intimate disciples failed him, for two thousand years all his disciples have failed him. The very word “awareness” has disappeared from the Christian idea of transforming human beings. Jesus was continually saying, “The end is very close.” That was a device because if you feel that there is enough time, why not sleep a little more? What is the hurry? But if there is no time left at all, perhaps the shock of it may wake you up.

What was only a device to Jesus, to me is not a device. It is a reality. The world is going to end.

I have been giving you hope, because I have to do two things: on the one hand I have to make it clear to you that the world is coming to its final suicide; and on the other hand, I have to give you the hope that still there is a possibility at least for you to become awakened.

Your awakening is of tremendous importance; it has never been so important before – neither with Jesus nor with Gautam Buddha – because there was enough time. Time has run out. We are at the far end of time.

To make you aware of the reality – so that you can make some effort to remain awake, to make some effort to be more conscious and not to get lost in trivia – is absolutely necessary. That’s why my insistence will go on growing, because every day the end is approaching closer.

Man is so asleep he is almost in a coma, and all his actions are arising out of this state of coma, otherwise, there is no necessity for the world to end. But we are carrying nuclear weapons within our souls. The end is going to come because of our own ignorance, our own deep sleep. […]

Such is the situation of humanity. At least YOU have to come out of it – and you need a constant hitting on your head to remind you that the times are no longer ordinary. And there have never been, in the whole history of man, such dangerous moments as those through which we are passing. It is no time for quarreling, arguing about theological matters; it is not intelligent to console yourself that some miracle will happen and the world war will be postponed. It is not only the world war – the attack is multidimensional.

The ecology of the earth is breaking down.

There are thousands of submarines moving around the earth in the ocean – and each submarine is carrying nuclear weapons so powerful that even the whole energy that was used in the Second World War is nothing compared to the energy of one submarine carrying nuclear missiles. The Soviet Union has its own submarines; America has its own submarines. Just by accident two submarines can collide, and the whole life on the planet will evaporate into smoke. And the politicians of the world are continually piling up more and more nuclear weapons.

The population of the world is growing so fast that just the growth of population will be enough to kill half of humanity out of hunger and thirst.[…]

These are the multi-dimensional ways that death is approaching the earth.

Because we have cut so many forests, a thick layer of carbon dioxide has gathered on top of our atmosphere, miles away from the earth, where the air ends. The layer is so thick that it has already increased the temperature more than it has ever been on the earth; and that rise of temperature is melting the ice of the north and south poles. If that ice goes on melting – and there is no way to prevent it – all the oceans of the world will rise four feet higher. And all your big cities are ports; they will be flooded with water, will become unlivable.

If this carbon dioxide becomes a little thicker, then the Himalayas and the Alps, which have eternal snow which has never melted, will start melting. The Himalayas alone have so much ice that if it melts completely, it will raise all the oceans of the world forty feet higher. All your cities will be drowned, and this is not a flood that is going to recede.

One of the most dangerous things happening is that carbon dioxide is going to accumulate more and more. The trees go on inhaling carbon dioxide. If you cut the trees you are cutting two things: the supply of oxygen for your life, and the place for carbon dioxide to be absorbed. It is a double-edged sword – and absolutely unnecessary.

Man has been trying to reach to the moon and to Mars, and before that, we were never aware that where the air ends, miles above earth… all around the earth there is a thick layer of a certain gas, ozone, O3, which is a very protective layer. Because of that ozone, life has been possible on earth. That ozone has only one function: it does not allow any sunrays which are destructive to life; it returns them. It allows only those rays which are life-giving.

Because of our rockets moving towards the moon and towards Mars, we have made holes, for the first time, in the layer of ozone. Now those holes are allowing in all the rays of the sun towards the earth –and death-rays are also included.

So when I say the end is not very far away, it is not like when Jesus says it – just a device. By the end of this century, you will see all these dimensions bringing death to you. It has to be emphasized: unless you become absolutely clear about death, you are not going to concentrate your whole energy on transforming your being.

People change with difficulty; they find it easier to remain as they are – just like stones,  like rocks. Change means a determined effort, a commitment to transform your energies, to take your being in an absolutely serious manner – it has not to be wasted in stupid things.[…]

Being alert means you have to stop being robots. Change your routines, move more consciously; let every act become an object of awareness. Then even these few years that are left are enough – more than enough. If you put your total energy into transformation, the destruction of the earth will not be your destruction. If you can die consciously, you have found the key to a higher life, to an eternal life, to a divine life.

-Osho

From The Hidden Splendor, Discourse #14

Copyright© OSHO International Foundation

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

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Utopia Is Possible – Osho

The longing for a better life, for a utopia, has been constantly in man’s mind since he became aware of his consciousness. On the other hand he became more and more afraid of all his irrational powers. Can you please comment?

The yearning for a utopia is basically the yearning for harmony in the individual and in the society. The harmony has never existed; there has always been a chaos.

Society has been divided into different cultures, different religions, different nations – and all based on superstitions. None of the divisions are valid.

But these divisions show that man is divided within himself: these are the projections of his own inner conflict. He is not one within, that’s why he could not create one society, one humanity outside.

The cause is not outside. The outside is only the reflection of the inner man.

Man has developed from the animals. Even if Charles Darwin is not right… His theory of evolution – that man has developed out of the apes – does look a little childish, because for thousands of years these apes have been there, but none of them have developed into human beings. So it is strange that only a few apes developed into human beings, and the remaining ones still are apes; and there seems to be no sign that they are going to change into human beings.

Secondly, he could not find a link between man and the ape, because whenever things develop there are always steps, not jumps. The ape cannot simply jump and become a human being. There must be a process of evolution; there must be a few in between stages, and those stages are missing. Charles Darwin worked his whole life to find the missing link, but he could not find anything.

But according to Eastern mysticism, in a very different way, man is evolved from the animals – not as far as his body is concerned, but as far as his being is concerned. And that seems to be more relevant. Charles Darwin has almost lost his ground in scientific fields. Now the anti-Darwinians are winning, and Charles Darwin is almost out of date. It was only a fiction.

But Eastern mysticism has the same theory – not that the ape’s body develops into a human body, but that an ape’s soul or an elephant’s soul, or a lion’s soul, can develop into a human being. First the soul develops, and then, according to the soul’s need, nature provides the body. So there is no bodily evolution, but there is a spiritual connection.

This is profoundly supported by modern psychoanalysis, particularly Carl Gustav Jung’s school, because in the collective unconscious of man there are memories which belong to animalhood.

If man is taken deep into hypnosis, first he enters the unconscious mind, which is just the repressed part of this life. If he is hypnotized even more deeply, then he enters into the collective unconscious, which has memories of being animals.

People start screaming – in that stage they cannot speak a language. They start moaning or crying, but language is impossible; they can shout, but in an animal way. And in the collective unconscious state, if they are allowed to move or they are told to move, they move on all fours – they don’t stand up.

In the collective unconscious there are certainly remnants that suggest that they have been sometime in some animal body. And different people come from different animal bodies. That may be the cause of such a difference in individuals. And sometimes you can see a similarity – somebody behaves like a dog, somebody behaves like a fox, somebody behaves like a lion.

And there is great support in folklore, in ancient parables like Aesop’s Fables, or Panchtantra in India – which is the most ancient – in which all the stories are about animals, but are very significant for human beings and represent certain human types.

Charles Darwin may have failed because he was only looking for a link between bodies, physical bodies; and there may not be any link between physical bodies. But Eastern mysticism may be right that man has evolved spiritually from animalhood.

Man still carries much of the animal’s instinct – his anger, his hatred, his jealousy, his possessiveness, his cunningness. All that has been condemned in man seems to belong to a very deep-rooted unconscious. And the whole work of spiritual alchemy is how to get rid of the animal past.

Without getting rid of the animal past, man will remain divided. The animal past and his humanity cannot exist as one, because humanity has just the opposite qualities. So all that man can do is become a hypocrite.

As far as formal behavior is concerned, he follows the ideals of humanity – of love and of truth, of freedom, of non-possessiveness, compassion. But it remains only a very thin layer, and at any moment the hidden animal can come up; any accident can bring it up. And whether it comes up or not, the inner consciousness is divided.

This divided consciousness has been creating the yearning and the question: How to become a harmonious whole as far as the individual is concerned? And the same is true about the whole society: How can we make the society a harmonious whole – where there is no war, no conflict, no classes; no divisions of color, caste, religion, nation?

Because of people like Thomas Moore, who wrote the book Utopia, the name became synonymous with all idealistic goals – but they have not grasped the real problem. That’s why it seems their idea of a utopia is never going to happen. If you think of society as becoming an ideal society, a paradise, it seems to be impossible: There are so many conflicts, and there seems to be no way to harmonize them.

Every religion wants to conquer the whole world, not to be harmonized.

Every nation wants to conquer the whole world, not to be harmonized.

Every culture wants to spread all over the world and to destroy all other cultures, not to bring a harmony between them.

So utopia became synonymous with something which is simply imaginary. And there are dreamers – the very word “utopia” also means “that which is never going to happen.” But still man goes on thinking in those terms again and again. There seems to be some deep-rooted urge…. But his thinking is about the symptoms – that’s why it seems to be never going to happen. He is not looking at the causes. The causes are individuals.

Utopia is possible. A harmonious human society is possible, should be possible, because it will be the best opportunity for everyone to grow, the best opportunity for everyone to be himself. The richest possibilities will be available to everyone.

So it seems that the way it is, society is absolutely stupid.

The utopians are not dreamers, but your so-called realists who condemn utopians are stupid. But both are agreed on one point – that something has to be done in the society.

Prince Kropotkin, Bakunin, and their followers, would like all the governments to be dissolved – as if it is in their hands, as if you simply say so and the governments will dissolve. These are the anarchists, who are the best utopians. Reading them, it seems that whatever they are saying is significant. But they have no means to materialize it, and they have no idea how it is going to happen.

And there is Karl Marx, Engels, and Lenin – the Marxists, the communists, and different schools of socialism, connected with different dreamers. Even George Bernard Shaw had his own idea of socialism, and he had a small group called the Fabian Society. He was propagating a kind of socialist world, totally different from the communist world that exists today.

There are fascists who think that it is a question of more control and more government power; just the opposite pole of anarchists, who want no government – all the source of corruption is government. And there are people, the fascists, who want all power in the hands of dictators.

It is because of the democratic idea that the society is falling apart, because in democracy the lowest denominator becomes the ruler. He decides who is going to rule; and he is the most ignorant one, he has no understanding. The mob decides how the society should be. So according to the fascist, democracy is only mobocracy, it is not democracy – there is no democracy possible.

According to the communists, the whole problem is simply the class division between the poor and the rich. They think that if all government power goes into the hands of the poor, and they have a dictatorship of the proletariat – when all classes have disappeared, and the society has become equal – then soon there will be no need of any state.

They are all concerned with the society. And that is where their failure lies. As I see it, utopia is not something that is not going to happen, it is something that is possible, but we should go to the causes, not to the symptoms. And the causes are in the individuals, not in the society.

For example, seventy years have passed in Soviet Russia, and the communist revolution has not yet been able to dissolve the dictatorship. Lenin was thinking that ten or fifteen years at the most would be enough, because by that time we would have equalized everybody, distributed wealth equally – then there would be no need for a government.

But after fifteen years they found that the moment you remove the enforced state, people are going to become again unequal. There will be again rich people and there will be again poor people, because there is something in people which makes them rich or poor. So you have to keep them in almost a concentration camp if you want them to remain equal. But this is a strange kind of equality because it destroys all freedom, all individuality.

And the basic idea was that the individual will be given equal opportunity. His needs should be fulfilled equally. He will have everything equal to everybody else. He will share it.

But the ultimate outcome is just the opposite. They have almost destroyed the individual to whom they were trying to give equality, and freedom, and everything good that should be given to individuals. The very individual is removed. They have become afraid of the individual; and the reason is that they are still not aware that however long the enforced state lasts – seventy or seven hundred years – it will not make any difference.

The moment you remove control, there will be a few people who know how to be rich, and there will be a few people who know how to be poor. And they will simply start the whole thing again.

In the beginning they tried… because Karl Marx’s idea was that there should be no marriage in communism. And he was very factual about it: that marriage was born because of individual property. His logic was correct. There was a time when there was no marriage. People lived in tribes, and just as animals make love, people made love.

The problem started only when a few people who were more cunning, more clever, more powerful, had managed some property. Now they wanted that their property, after their death, should go to their own children. It is a natural desire that if a person works his whole life and gathers property, land, or creates a kingdom, it should go to his children.

In a subtle way, through the children, because they are his blood, he will be still ruling, he will be still possessing. It is a way to find some substitute for immortality, because the continuity will be there: “I will not be there, but my child will be there – who will represent me, who will be my blood and my bones and my marrow. And then his child will be there and there will be a continuity. So in a subtle sense, I will have immortality. I cannot live forever, so this is a substitute way.”

That’s why marriage was created; otherwise it was easier for man not to have any marriage, because marriage was simply a responsibility – of children, of a wife. When the woman is pregnant, then you have to feed her…. And there was no need to take all that responsibility. The woman was taking the whole responsibility.

But the man wanted some immortality, and that his property should be possessed by his own blood. And the woman wanted some protection – she was vulnerable. While she was pregnant, she could not work, she could not go hunting; she had to depend on somebody.

So it was in the interest of both to have a contract that they would remain together, would not betray in any sense, because the whole thing was to keep the blood pure.

So Marx’s idea was that when communism comes, and property becomes collective, marriage becomes meaningless because its basic reason is removed – now you don’t have any private property. Your son will not have anything as an inheritance.

In fact, just as you cannot have private property, you cannot have a private woman; that too is property. And you cannot have a private son or daughter, because that too is private property. So with the disappearance of private property, marriage will disappear.

So after the revolution, for two or three years, in Russia they tried it, but it was impossible. Private property had disappeared, but people were not ready to drop marriage. And even the government found that if marriage disappears, the whole responsibility falls on the government – of the children, of the woman…. So why take an unnecessary responsibility? – and it is not a small thing. It is better to let marriage continue.

So they reversed the policy; they forgot all about Karl Marx, because just within three years they found that this was going to create difficulty, and people were not willing.

People were not willing to drop private property either – it was forcibly taken away from them. Almost one million people were killed – for small private properties. Somebody had a small piece of land, a few acres, and because everything was going to be nationalized….

Although the people were poor, still they wanted to cling to their property. At least they had something; and now even that was going to be taken out of their hands. They were hoping to get something more – that’s why they had had the revolution, and fought for it. Now what they had was going to be taken out of their hands. It was going to become government property, it was going to be nationalized….

And for small things – somebody may have had just a few hens, or a cow, and he was not willing… because that was all that he had. A small house… and he was not willing for it to be nationalized.

These poor people – one million people were killed to make the whole country aware that nationalization had to happen. Even if you had only a cow and you didn’t give it to the government, you were finished.

And the government was thinking that people would be willing to separate… but this is how the merely theoretical and logical people have always failed to understand man. They have never looked into his psychology.

This was true, that marriage was created after private property came into being – marriage followed it. Logically, as private property is dissolved, marriage should disappear. But they don’t understand the human mind. As property was taken away, people became even more possessive of each other because nothing was left. Their land has gone, their animals have gone, their houses have gone.

Now they don’t want to lose their wife or their husband or their children. This is too much.

Logic is one thing… and unless we try to understand man more psychologically and less logically, we are always going to commit mistakes.

Marx was proved wrong.

When everything was taken away people were clinging to each other more, more than before, because now that was their only possession: a woman, a husband, children…. And it was such a gap in their life; their whole property had gone and now their wife was also to be nationalized. They could not conceive the idea because their mind and their tradition said, “That is prostitution.” Their children had to be nationalized – they had not fought the revolution for this.

So finally the government had to reverse the policy; otherwise in their constitution…. In the first constitution they had declared that now there shall be no marriage; and the question of divorce did not arise. Just within three years they had to change it.

And in Russia now marriage is more strict than anywhere else. Divorce is more difficult than anywhere else, because the government does not want unnecessary changes. That creates paperwork and more bureaucracy. So the government wants people to remain together, not to unnecessarily change partners. And divorce creates law cases about the children – who should have them, the father or mother; it is unnecessary.

The government thinks of efficiency – less bureaucracy, less paperwork – and people are creating unnecessary paperwork, so it is very difficult to get a divorce.

And as time passed, they found that there was no way to keep people equal without force. But what kind of a utopia is it which is kept by force? And because the communist party has all the force, a new kind of division has come into being, a new class of the bureaucrats: those who have power, and those who don’t have any power.

It is very difficult to become a member, to obtain membership of the communist party in Russia, because that is entering into the power elite. The communist party has made many other groups – first you have to be a member of those groups, and you have to be checked in every way. When they find that you are really reliable, absolutely reliable, trustworthy, then you may enter into the communist party. And the party is not increasing its membership because that means dividing power.

The party wants to remain as small as possible so that the power is in a few hands. There is now a powerful class. For seventy years the same group has been ruling the country, and the whole country is powerless.

The people were never so powerless under a capitalist regime or under a feudal regime. Under the czars they were never so powerless. It was possible for a poor man, if he was intelligent enough, to become rich. Now it is not so easy. You may be intelligent, but it is not so easy to enter from the powerless class into the class which holds power. The distance between the two classes is far more than it was before.

There is always a mobility in a capitalist society, because there are not only poor people and rich people; there is a big middle class, and the middle class is continuously moving. A few people of the middle class are moving into the super-rich, and more people are moving into the poor class. A few poor people are moving into the middle class; a few rich people are falling into the middle class, or may even fall into the poor class… there is mobility.

In a communist society there is an absolutely static state. Classes are now completely cut off from each other.

They were going to create a classless society, and they have created the most strict society with static classes.

It is almost a repetition of Hinduism.

What Manu did five thousand years ago, communists have done in Russia now. Manu made Hindu society into four classes. There is no mobility. You are born a brahmin; that is the only way to be a brahmin. And that is the highest society, the topmost class. Then number two is the warriors, the kings – the kshatriyas. But you are born in that caste, it is not a question that you can move. Then third is the class of the vaishyas, the business people; you are born in it. And the fourth is the sudras, the untouchables.

All are born into their caste. That’s why, until Christianity started converting so many Hindus, particularly the sudras, who were ready, very willing to become Christians, because at least they would be touchable…. Amongst Hindus sudras are untouchable, and there is no way to get out of the structure.

For your whole life you have to remain the same as your forefathers remained for five thousand years. For five thousand years there has been a stratified society. If somebody is a shoemaker, his family has been making shoes for five thousand years. He cannot do any other work, he cannot enter into any other profession. That is not allowed.

Hindus were not a converting religion, because the great question was, if you convert somebody, in what class are you going to put the person? Christianity is a converting religion because it has no classification; you simply become a Christian. If Catholics convert you, you become a Catholic; if Protestants convert you, you become a Protestant.

But in Hinduism you cannot be converted, for the simple reason: Where will you be put? Brahmins won’t allow you, and you would not like to be put with the sudras, the untouchables. So then what is the point of coming to a religion where you will not be even touched? Even your shadow will be untouchable. And a brahmin has to take a bath if the shadow of a sudra falls on him. The sudra has not touched him, but his shadow is also untouchable.

Being the ancientmost religion, still Hinduism has not been spreading; it has been shrinking. Buddhism spread all over Asia, and it is only twenty-five centuries old. Hinduism is at least ten thousand years old, or more, but it could not spread, for the simple reason that birth is decisive. You can be a Hindu only by birth, just as you can be a Jew only by birth – and these are the two most ancient religions. These are really the two basic religions.

Christianity and Mohammedanism are offshoots of Judaism; and Jainism and Buddhism are offshoots of Hinduism. Jainism and Buddhism are both the rebellion of the second class – the kshatriyas, the warriors – because they had the powers. They were the kings, they were the soldiers, they had the power – and yet the brahmin was on top of them. So naturally, sooner or later they were going to revolt, and finally they did revolt. Gautam Buddha and Mahavira are both from the second class. They wanted to be first class, they had the power, and the brahmins had nothing: Why should they be the highest class? So it was a rebellion.

But it was a strange thing that although these two religions got out of the Hindu fold, only Buddhism could spread all over Asia. Jainism could not spread out of India. Buddhism managed to spread out of India: from India it disappeared, but it took over the whole of Asia. And the reason was that it was through Gautam Buddha’s very compassionate mind that he allowed anybody to enter into Buddhism.

Jainas, although they had also rebelled against the brahmins, remained of the same mind – that they are higher than the other two classes. They wanted to be higher than brahmins too, but they never started converting anybody, because who would they convert? Brahmins will not be ready to be converted – they are already higher than everybody. Only sudras can be converted because they will be raised on the evaluation scale. But Jainas – Mahavira and his group – were not so compassionate as to take them in.

So Jainism is not a complete culture – it has to depend on Hinduism for everything – it has remained only a philosophy. No Jaina can make shoes – some Hindu sudra has to make the shoes. No Jaina can clean the toilets – some sudra has to do that work.

Although they rebelled against brahmins, their rebellion was just against the superiority of the brahmins, and they wanted themselves to be higher than the brahmins. But they were also not in favor of the lower classes being taken higher.

And the ultimate result was that Jainas have remained a very small religion, confined in numbers. And because they left Hinduism, rather than rising higher than brahmins, they even fell from the second category. Because they left Hinduism, they were no longer kshatriyas. They were no longer considered to be warriors, and they could not be because of their nonviolence. They had to drop the idea of fighting, so the only way was to become business people.

Lower you can go – nobody prevents you – so they had to go from the second class to the third class, and they all became business people. So the rebellion failed very badly. Jainas wanted to become higher than the first class; the outcome of their revolution was that they went from the second class to the third class.

And they are absolutely dependent on Hindus. For their manual work they need workers – they cannot work. And because they became business people, slowly, slowly the Hindu vaishyas, the Hindu business people, and the Jaina business people came closer. Even marriages started happening between them.

By and by they even had to ask brahmins to do their worship work – and they had money to pay for it. So brahmins worshipped for the Jainas – who are against brahminism, against Hinduism; but they had to use Hindus for everything. Their shoes are made by the sudras; their toilets are cleaned by the sudras. Their properties have to be protected by the kshatriyas, because they cannot take the sword in their hands. They cannot kill, so they cannot fight, they cannot go to war; they have their security force in the warrior race. And finally their priests – the brahmins came in from the back door as their priests.

Manu tried this immobile society – which is still the same – five thousand years ago. That too was a kind of utopia, because he was thinking in terms of there being no class struggle this way.

The class struggle can be dropped in two ways. Either there should be no classes; then there will be no class struggle…. That’s what communism is doing, but it has failed because a new class has appeared. The other way is that the classes should be so stratified that there is no question of one person moving into another class. No struggle will be there, so there will be no competition.

The brahmin will remain a brahmin. He will remain on the top; whether he is poor or rich does not matter. The businessman will remain a businessman. Just because he is rich he cannot become a brahmin, he cannot purchase the caste. He cannot rise; he will remain third class, however rich he is. The sudras will remain sudras: they have to do all the dirty work and they cannot move from there.

This was also a utopia. The idea was that if the classes are completely static, there is not going to be any struggle, competition. In a way Manu succeeded more than Marx, because for five thousand years his idea has remained in practice, and in India the Hindu society has never been in a class struggle.

The poor are there, the rich are there, but that is not the real problem for the Hindu. His real problem is those four classes, which are absolutely static. But that is very dangerous because you prevent people from moving in a direction where they can find their potential fulfilled. A sudra may prove to be a great warrior, but he will never be allowed. A brahmin may prove a great industrialist, but he cannot lower himself.

So it saved the society from class struggle, but it destroyed the individual and his potential completely. The genius was ruined. In just the same way it is happening in communism: the individual is destroyed, his genius is ruined. He cannot move upwards even if he has the capacity.

There have been attempts all over the world to make a harmonious human society, but all have failed for the simple reason that nobody has bothered why it is not naturally harmonious.

It is not harmonious because each individual inside is divided, and his divisions are projected onto the society. And unless we dissolve the individual’s inner divisions, there is no possibility of really realizing a utopia and creating a harmonious society in the world.

So the only way for a utopia is that your consciousness should grow more, and your unconsciousness should grow less, so finally a moment comes in your life when there is nothing left which is unconscious: you are simply a pure consciousness. Then there is no division.

And this kind of person, who has just consciousness and nothing opposed to it, can become the very brick in creating a society which has no divisions. In other words, only a society which is enlightened enough can fulfill the demand of being harmonious – a society of enlightened people, a society of great meditators who have dropped their divisions.

Instead of thinking in terms of revolution and changing the society, its structure, we should think more of meditation and changing the individual. That is the only possible way that someday we can drop all divisions in the society. But first they have to be dropped in the individual – and they can be dropped there.

It is almost like the fourfold division as Manu conceived the society. You have the conscious, you have the unconscious, you have the collective unconscious, and you have the cosmic unconscious.

These are the four divisions within you; as you go deeper you go into darker spaces. Manu also divided society in four. The most conscious part is the brahmin – he makes up the topmost, th wisest part. But he starts with the society.

When Manu first divided the society, somebody may have been a wise man, but it is not necessary that his sons and daughters will also be wise, that generation after generation the wise man will create only wise people – that is a stupid idea. So the first division may have been very accurate. He may have sorted out people correctly: the conscious people on the top, then less conscious people, then more unconscious people, then absolutely unconscious people.

And if Manu calls absolutely unconscious people “sudras,” untouchables, there is nothing wrong in it; philosophically it is absolutely right. But practically he went wrong because he did not think that it would not always happen that the unconscious people would produce unconscious people.

It happened that all the enlightened people came from the second class – that is from the warriors – not from the brahmins, which were the topmost class. It is very strange. Even Hindu incarnations – Rama and Krishna – they all belonged to the second class; they were not brahmins. Buddha and Mahavira – they were not brahmins.

So the brahmin class has not produced a single enlightened person, because they became very self-satisfied. They were on the top – what more do you need? Everybody was going to touch their feet; even the king had to touch their feet. They were the purest people, so there was no urge to find more; it was enough. It was very satisfying and gratifying to their egos.

Why did it happen to the kshatriyas, the second class? My understanding is, because they were second class, there was an immense urge for them to surpass the brahmins, and the only way they could find to surpass the brahmins was to become enlightened. Then only could they surpass the brahmins; otherwise they could not.

The brahmins are the most learned scholars. The kshatriyas had to attain something which is higher than learning and scholarship. They had to attain something which is not given by birth, so brahmins cannot claim it. Just by birth nobody can claim enlightenment.

And it only happened in the second class because it is part of human psychology that the closer you are to the highest class the more competitiveness is within you. The more distant you are the less hope you have that you can manage to compete with the brahmin. The businessman cannot think he can manage to compete. The sudra of course cannot even imagine or dream that he can manage anything. He is not allowed even to read; he is not allowed to be educated. He is kept completely enslaved in his unconsciousness, so there is no question of a sudra becoming enlightened.

The businessman has another competition, and that is of money. That is a horizontal competition amongst businessmen. He is trying to compete to have more money, and he knows he cannot compete with the warriors: a businessman is not a soldier. And he cannot compete with the priest because a businessman is not a scholar.

And the brahmins kept a complete hold on all the great ancient scriptures and literature. They were only to give those books to their children, to their descendants. And for thousands of years those books were not printed, although printing started in China three thousand years ago, and it could have come to India without any difficulty. People must have been aware – they were constantly coming and going to China. If Buddhism could spread all over China, it is impossible that they could not have brought back the mechanism and understanding to print.

But brahmins were against printing. They were even against printing their scriptures when the Britishers came – three hundred years ago – and took over India from the Mohammedans. It was against their will that the scriptures were printed, because they were afraid that once they are printed, they become public property. Then anybody can read them, and anybody can become a scholar.

They wanted to keep them to themselves, so there were only handwritten copies which were kept as a family tradition: so each family has its own handwritten copy of certain scriptures. The brahmins monopolized it. The kshatriyas, the second class, tried – and that was a great effort – to become enlightened to surpass the brahmins. But it is very significant to understand that by becoming enlightened they became division less, their being became one. And certainly they became higher than any human being who was divided. There was no question about their superiority.

So even brahmins would come to the enlightened people without bothering that they came from the second class. So brahmins have touched the feet of non-brahmins – which would have been impossible. But once the non-brahmin has become enlightened then the brahmin knows that what he knows is only parrot-like. What this man knows is not parrot-like. He is not a scholar, he is really a knower. So hundreds of brahmins were disciples of Buddha, hundreds of brahmins were disciples of Mahavira.

The world can come to a harmony if meditation is spread far and wide, and people are brought to one consciousness within themselves. This will be a totally different dimension to work with.

Up to now it was revolution. The point was society, its structure. It has failed again and again in different ways. Now it should be the individual; and not revolution, but meditation, transformation.

And it is not so difficult as people think. They may waste six years in getting a master’s degree in a university; and they will not think that this is wasting too much time for just a degree which means nothing.

It is only a question of understanding the value of meditation. Then it is easily possible for millions of people to become undivided within themselves. And they will be the first group of humanity to become harmonious. And their harmoniousness, their beauty, their compassion, their love – all their qualities – are bound to resound around the world.

My effort is to make meditation almost a science so it is not something to do with religion.

So anybody can practice it – whether he is a Hindu or a Christian or a Jew or a Mohammedan, it doesn’t matter. What his religion is, is irrelevant; he can still meditate. He may not even believe in any religion, he may be an atheist; still he can meditate.

Meditation has to become almost like a wildfire. Then there is some hope.

And people are ready: they have been thirsting for something that changes the whole flavor of the society. It is ugly as it is, it is disgusting. It is at the most, tolerable. Somehow people have been tolerating it. But to tolerate is not a very joyful thing.

It should be ecstatic.

It should be enjoyable.

It should bring a dance to people’s hearts.

And once these divisions within a person disappear, he can see so clearly about everything. It is not a question of his being knowledgeable; it is a question of his clarity. He can look at every dimension, every direction with such clearness, with such deep sensitivity, perceptiveness, that he may not be knowledgeable but his clarity will give you answers which knowledge cannot give.

This is one of the most important things – the idea of utopia – which has been following man like a shadow for thousands of years. But somehow it got mixed up with the changing of society; the individual never got looked at.

Nobody has paid much attention to the individual – and that is the root cause of all the problems.

But because the individual seems to be so small and the society seems so big, people think that we can change society, and then the individuals will change.

This is not going to be so – because “society” is only a word; there are only individuals, there is no society. The society has no soul – you cannot change anything in it.

You can change only the individual, howsoever small he appears. And once you know the science of how to change the individual, it is applicable to all the individuals everywhere. And my feeling is that one day we are going to attain a society which will be harmonious, which will be far better than all the ideas that utopians have been producing for thousands of years. The reality will be far more beautiful.

-Osho

From Light on the Path, Discourse #30

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.

What is Freedom – Anand Amido

Krishnamurti inspires a person to tackle human challenges personally, not to accept what either he has said on the topic or how your society defines such concepts. For Krishnamurti such questions burn and he encourages everyone to examine from every which side such questions as they emerge. No one has the answer for all because there really is no such thing as an answer.  There is only living the question and in so doing, one can live that which emerges in immediacy from a place beyond, before, encompassing the mechanical mind.

To begin with, I think of freedom as being able to do what I want to do!  This, of course, presupposes that I know what I want to do!  I experience disappointment, resistance, resentment, smoldering anger even, when I am thwarted from following my desires.  So what really is going on?  Someone wants me to go somewhere with him/her.  I don’t really want to; I am engaged in some other activity.  It is the person I love.  I want them to be happy.  I agree to go but have to monitor the underlying feelings!  I am not going cleanly, freshly, with joy!

So I look and look at all the thoughts and emotions that emerge and cause the pot to simmer ceaselessly.  I look some more.  Bubble, bubble, toil, and trouble!  Distractions occur but I return to the topic.  The question changes.  What is preventing me from living a fresh life filled with joy?  What am I hanging onto and why am I hanging onto it?  The idea that I wanted to do this rather than that?  What is that all about?  When my gaze becomes steady, looking within, sustained, something changes and nothing changes.  All contradictions die in the pool of now, the soundless, I am no longer identified with my small petty mind, my casual desires that pull me from all directions and really are not the avenue to joy but truly the road to hell!  In the steady silence there is no space for choice.  Love pervades that vibrant energetic nothingness and out of there right action, choiceless awareness.

Is this my own experience I wonder or do I simply have a geometric understanding from reading the books of those who live in such grace?  I can only say that once in a while grace descends or expands, or overwhelms.  Love fills the heart and I am home.

-Anand Amido

This post is from Amido’s blogsite.

From Nothing Everything Comes – Osho

What is this universe made of, besides this silence which I don’t know and with which the sages are overflowing?

Nivedano, this universe is certainly made of silence. But the silence is not dead, it is not the silence of a cemetery. It is the silence of a temple. It is alive! It is a song without words.

It has gestures… in a thousand and one ways those gestures show what this universe is made of. Look at the roses, look at the lotuses, look at the birds on the wing. Look at the stars and the trees and the mountains. These are all gestures of silence.

It is the dance of silence, this whole existence. It takes unique forms, it melts from one form into another form, but silence is its fundamental constituent.

These words you listen to, they are not saying anything. Just gestures of silence, alive. You have asked a beautiful question: “What is this universe made of besides this silence which I don’t know…?” How can you know the silence? You can be the silence, but you can never know it.

For knowing, a distinction, a distance is needed. You have to be the knower and the silence has to be the known.

You are also made of silence.

It is just that you have not looked deep enough into your own being. Then it is not a question of knowing, it is a question of being.

And you are saying, “… the silence which I don’t know and with which the sages are overflowing.” You are also overflowing. Only you are intrigued with all kinds of stupid things, so you remain unaware of your overflowing silence. Sages drop all nonessential things and then only the silence remains – and the overflow of it.

The whole world is flooded with silence.

Now even the scientists are turning into mystics because they are saying that stars disappear into black holes, symmetrical to our death. We also don’t know the dark tunnel of death. But scientists have also observed that not only do old stars simply disappear, new stars are continuously being born. And stars are not small things. The idea has entered into the scientific world that everything arises out of nothing and finally collapses back into the nothing to rest. Perhaps it may arise again…

It looks illogical – how, from nothing, can the whole existence with such variety come out? But it is not a question of logic. What can I do? It is the way things are.

And to make it logical we have made things unnecessarily idiotic. We could not conceive how this world, this universe, can come out of nothingness. We created a fictitious God to console our hearts and our logic: “God created the world.” That gives a little satisfaction to mediocre minds.

Those who are a little more intelligent will find the question remains the same: From where does god come? Finally you have to accept the fact that out of nothingness, God comes. Why bring in poor God unnecessarily? Then he gets so many hits – for centuries he has been hammered by all sides.

There is no problem. From nothing, everything comes.

For example, I am speaking to you and I am fully aware from where these words are coming: they are coming from my nothingness. I don’t find any other place from where they are coming.

Nothingness is not nothing.

Nothingness is all. And to recognize nothingness as all, as an experience, is the only way to find your unity with the universe. In life, in death, there is no fear. You have been here many times and then rested. Rest is needed, one gets tired. Every day you work and in the night you rest, hoping that in the morning you will wake up again.

I know a man who does not go to sleep and keeps the whole house awake, knocks, and asks people, “Are you asleep?” Now if they answer, their sleep is disturbed. If they don’t answer, he will shake them: “What happened, are you asleep?”

I was a guest in that family and everybody said, “Somehow, this man is driving us crazy. Neither he sleeps nor he allows anybody else to have a restful night.”

I said, “What is his logic?”

They said, “He used to be a professor of logic, and you cannot argue with him because he says ‘What is the guarantee that if I go to sleep I will wake up? I will not go to sleep.’ And he quotes ancient Upanishads which say that death is like sleep.”

I talked to the man. I said, “Death is certainly like sleep. And sleep is such a restful period; after every day you need a small period of rest. After your whole life, you need a longer period of sleep.

“You have been here – where else can you be? This is the only universe there is. So when you are rested, you can wake up again, fresh, rejuvenated. Don’t be worried about death. Death is a tremendous relaxation into the universe, into its nothingness.”

Only a meditator can understand. As his meditation becomes deeper, he comes to explore the whole world of nothingness within himself. But it is a nothingness to be rejoiced in – so restful, so peaceful, so cool. So alive, so overflowing….

Nivedano, you will have to enter into your nothingness. That is the only real temple.

Gautam Buddha, in his tremendous compassion, said to his disciples, “If you meet me on the way, while you are going deeper into yourself, cut my head immediately! I should not become a barrier.

Your nothingness should remain absolutely yours; it cannot be shared, cannot be divided.”

You have to go in absolute aloneness. Just the very idea of being totally nothing brings a shower of flowers. Just being alone, utterly alone, brings such a fresh breeze, such fragrance. But the experience is a million times more than you can conceive of with the mind.

If this world needs anything, it is an experience of nothingness. Not an experience of a God, not an experience of a Jesus Christ, not an experience of Gautam Buddha. It needs only one experience: of a purity, uncontaminated, unpolluted even by the presence of anybody else—a pure presence, of your own being.

To me, that is the liberation. To me, that is the ultimate flowering of your being. Your eyes will show it, your hands will indicate it, your dance may become the part of the overflow. You will be a transformed human being.

And at this juncture of time we need millions of transformed beings who can fill the whole world with joy, with roses of consciousness. With the light of awareness, with music of the soul. Because only that can prevent the idiotic politicians from destroying this world.

Perhaps you may have not noted: destruction also gives a certain power. Just as creation gives a tremendous well-being, a dignity… those who cannot be creative have all become destructive – in the name of politics, in the name of religion, in the name of education.

I want my sannyasins to stand against the whole ugly past of humanity. Only then can we see a new sunrise, a new world overflowing with love. Otherwise, we have come to the point where the greatest criminals of the world are joined together to destroy it. They may destroy it in the great names of democracy, equality, communism, socialism, but these are just names. Behind is the reality that these uncreative people are taking revenge against those who have created. They could not be a Mozart, they could not be a Wagner, they could not be a Michelangelo. At least they can be an Adolf Hitler. They can be in some way destructive because they could not convert their energies into creativity.

Only a man of inner silences becomes a creator. And we need more and more creative people in the world. Their very creativity, their very silence, their very love, their very peace will be the only way to protect this beautiful planet.

Yes, Nivedano, this existence consists only of silence and laughter.

One day, Jesus wakes up in a bad mood. He is feeling depressed and lethargic. In fact, a typical Monday-morning feeling. He wanders around heaven looking for someone to cheer him up and finally arrives at the Pearly Gates where Saint Peter is interviewing the new arrivals.

Suddenly he sees an old man with a long white beard whose face looks familiar. He goes up to him. “Excuse me sir,” says Jesus, “but your face seems familiar. I am sure we have met. What did you do on earth?”

The old man smiles. “As a matter of fact,” he says, “I am a carpenter and lived a full and happy life until my son left home and became world famous. I never saw him again.”

Jesus looks at him with astonishment and says with delight, “Dad!”

The old man opens his eyes wide and rushes forward with outstretched arms, crying, “Pinocchio!”

Little Ernie accompanies his parents to a nudist beach for the first time. After looking around for a few minutes, Ernie asks his father why some men have big ones and some men have small ones.

Rather than go into a long explanation, his father replies, “The men that have big ones are smart and the men that have small ones are stupid.”

Accepting this explanation, Ernie goes off to explore the beach. Time passes and he finally comes across his father again, “Have you seen your mother, son?” asks his dad.

“Yes,” says Ernie, “she is behind the bushes talking to some stupid guy who is getting smarter by the minute.”

-Osho

From Om Mani Padme Hum, Discourse #25

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.

My Belly has Become My Best Friend – Osho

Eleven years ago, when I first sat in front of you, I was so overwhelmed by your energy, by your love, by you, that I could do nothing but cry and bow down to your feet in silent expression; and yet I felt very much understood by you. At that time you told me to keep my energy inside and bring it to my hara. Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings. In all this time tears and laughter of joy and gratitude for being able to spend this life with you have kept back most of my words. My beloved master, I feel that behind this small suggestion of yours lies more than I can imagine Would you please say something more about the hara, and guide me further?

Deva Radhika, hara is the center from where a life leaves the body. It is the center of death. The word hara is Japanese; that’s why in Japan, suicide is called hara-kiri. The center is just two inches below the navel. It is very important, and almost everybody in the world has felt it. But only in Japan have they gone deeper into its implications. Even the people in India, who had worked tremendously hard on centers, had not considered the hara. The reason for their missing it was because they had never considered death to be of any significance. Your soul never dies, so why bother about a center that functions only as a door for energies to get out, and to enter into another body? They worked from sex, which is the life center. They have worked on seven centers, but the hara is not even mentioned in any Indian scriptures.

The people who worked hardest on the centers for thousands of years have not mentioned the hara, and this cannot be just a coincidence. The reason was that they never took death seriously. These seven centers are life centers, and each center is of a higher life. The seventh is the highest center of life, when you are almost a god.

The hara is very close to the sex center. If you don’t rise towards higher centers, towards the seventh center which is in your head, and if you remain for your whole life at the sex center, then just by the side of the sex center is the hara, and when then life will end, the hara will be the center from where your life will move out of the body.

Why have I told Radhika this? She was very energetic, but not aware of any higher centers; her whole energy was at the sex center, and she was overflowing. Energy overflowing at the sex center is dangerous, because it can start releasing from the hara.

And if it starts releasing from the hara, then to take it upwards becomes more difficult. So I had told her to keep her energy in, and not to be so expressive: Hold it in! I simply wanted the hara center, which was opening and which could have been very dangerous, to be completely closed.

She followed it, and she has become a totally different person. Now when I see her, I cannot believe the expressiveness that I had seen at first. Now she is more centered, and her energy is moving in the right direction of the higher centers. It is almost at the fourth center, which is the center of love and which is a very balancing center. There are three centers below it, and three centers above it.

Once a person is at the center of love, there is very rarely a possibility for him to fall back down, because he has tasted something of the heights. Now valleys will be very dark, ugly; he has seen sunlit peaks, not very high, but still high; now his whole desire will be….

And that is the trouble with all lovers: they want more love, because they don’t understand that the real desire is not for more love, but for something more than love.

Their language ends with love; they don’t know any way that is higher than love, and love does not satisfy. On the contrary, the more you love the more thirsty you become.

At the fourth center of love, one feels a tremendous satisfaction only when energy starts moving to the fifth center. The fifth center is in your throat, and the sixth center is your third eye. The seventh center, the sahastrara, is on the top of your head. All these centers have different expressions and different experiences.

When love moves to the fifth center then whatever talents you have, any creative dimension, is possible for you. This is the center of creativity. It is not only for songs, not only for music; it is for all creativity.

Hindu mythology has a beautiful story. It is a myth, but the story is beautiful, and particularly for explaining to you the fifth center. Indian mythology says that there is a constant struggle between evil forces and good forces. They both discovered that if they made a certain search in the ocean they could find nectar, and that whoever drank it would become immortal. So they all tried to find it.

But as life balances everywhere, there too…. Before they found the nectar they found poison which was hiding the nectar underneath it. Nobody was ready to test it; even the very sight of it created sickness. One of them thought that the first hippie of the world, perhaps might be willing — he was the god Shiva. So they asked Shiva, “You test it.” He said, “Okay.”

He not only tested it, he drank it all, and it was pure poison. He kept it just in his neck, at the fifth center. The fifth center is the creative center. It became completely poisoned, and Shiva became the god of destruction. So Hindus have three gods: Brahma who creates the world, Vishnu who sustains the world, and Shiva who destroys the world. His destructiveness came from his creative center being poisoned. And the poison was so great that it cannot be a small destruction; he can only destroy the whole of existence.

When Vishnu is tired of maintaining it, Shiva destroys it. By that time Brahma has forgotten — millions of years have passed since he created the world; he again starts creating it — just an old routine! Brahma is the creator god, but in the whole of India there is only one temple devoted to Brahma, because who cares about him? He has done his work; it is futile to say anything to him. Vishnu has millions of temples, because he is the sustainer god. Krishna and Rama are all incarnations of Vishnu.

But nobody can compete with Shiva. Shiva has more shrines to him than anybody else.

He is a hippie, so he does not need very great temples or anything — just anywhere, under any tree. Just put a round stone, oval shape, and he does not ask much — a few leaves, not even flowers. A few leaves you can drop there, a few drops of water on his head, just to keep him cool… so people have created devices; they just hang a small pot on top of his head with a small drip, drip, drip. It keeps him cool, so he does not get annoyed with anybody and destroy the world.

Everybody is afraid of him, so naturally he has many more worshipers, many more temples, and many more shrines. In every small village you will find at least a dozen Shiva shrines, because they cost nothing; any poor man can afford it. And he has to be concerned about it because Shiva can destroy. Keep him satisfied! And he does not ask much; just keep his head cool. Flowers are costly, but any two leaves and his worship is finished.

Shiva became the destroyer of the world because his fifth center had accumulated the whole poison of existence in it. It is our creative center, that’s why lovers have a certain tendency to creativity. When you fall in love, you suddenly feel like creating something—it is very close. If you are guided rightly, your love can become your great creative act.

It can make you a poet, it can make you a painter, it can make you a dancer, it can make you reach to the stars in any dimension.

The sixth center which we call the third eye is between the two eyes. This gives you a clarity, a vision of all your past lives, and of all the future possibilities. Once your energy has reached your third eye, then you are so close to enlightenment that something of enlightenment starts showing. It radiates from the man of the third eye, and he starts feeling a pull towards the seventh center.

Because of these seven centers, India never bothered about hara. Hara is not in the line; it is just by the side of the sex center. The sex center is the life center, and hara is the death center. Too much excitement, too much un-centeredness, too much throwing your energy all over the place is dangerous, because it takes your energy towards the hara. And once the route is created, it becomes more difficult to move it upwards. Hara is equally parallel to the sex center, so the energy can move very easily.

It was a great discovery by the Japanese: they found that there was no need to cut your head off, or shoot your brains out to kill — they are all unnecessarily painful; just a small knife forced exactly at the hara center, and without any pain, life disappears. Just make the center open and life disappears, as if the flower opens and the fragrance disappears.

The hara should be kept closed. That’s why, Radhika, I had told you to be more centered, to keep your feelings inside, and to bring it to your hara. “Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings.”

If you can keep your hara consciously controlling your energies, it does not allow them to go out. You start feeling a tremendous gravity, a stability, a centeredness, which is a basic necessity for the energy to move upwards.

You are asking, “I feel that behind this small suggestion of yours lies more than I can imagine.” Certainly, there is much more….

A Pole is walking down the street, and passes a hardware store advertising the sale of a chain saw that is capable of cutting seven hundred trees in seven hours. The Pole thinks that it is a great deal and decides to buy one.

The next day he comes back with the saw, and complains to the salesman, “The thing did not come close to chopping down the seven hundred trees that the ad said it would.”

“Well,” said the salesman, “let us test it out back.” Finding a log, the salesman pulls the starter cord, and the saw makes a great roaring sound.

“What is that noise?” asked the Pole.

So he must have been cutting by hand and it was an electric saw!

Radhika, your hara center has so much energy that, if it is rightly directed, enlightenment is not a faraway place.

So these two are my suggestions: keep yourself as much centered as possible. Don’t get moved by small things — somebody is angry, somebody insults you, and you think about it for hours. Your whole night is disturbed because somebody said something…. If the hara can hold more energy, then naturally that much more energy starts rising upwards.

There is only a certain capacity in the hara, and every energy that moves upwards moves through the hara; but the hara should just be closed.

So one thing is that the hara should be closed. The second thing is that you should always work for higher centers. For example, if you feel angry too often you should meditate more on anger, so that anger disappears and its energy becomes compassion. If you are a man who hates everything, then you should concentrate on hate; meditate on hate, and the same energy becomes love.

Go on moving upwards, think always of higher ladders, so that you can reach to the highest point of your being. And there should be no leakage from the hara center. India has been too concerned about sex for the same reason: sex can also take your energy outside. It takes… but at least sex is the center of life. Even if it takes energy out, it will bring energy somewhere else, life will go on flowing.

But hara is a death center. Energy should not be allowed through the hara. A person whose energy starts through hara you can very easily detect. For example, there are people with whom you will feel suffocated, with whom you will feel as if they are sucking your energy. You will find that, after they are gone, you feel at ease and relaxed, although they were not doing anything wrong to you.

You will find just the opposite kind of people also, whose meeting you makes you joyful, healthier. If you were sad, your sadness disappears; if you were angry, your anger disappears. These are the people whose energy is moving to higher centers. Their energy affects your energy. We are affecting each other continually. And the man who is conscious, chooses friends and company which raises his energy higher.

One point is very clear. There are people who suck you, avoid them! It is better to be clear about it, say goodbye to them. There is no need to suffer, because they are dangerous; they can open your hara too. Their hara is open, that’s why they create such a sucking feeling in you.

Psychology has not taken note of it yet, but it is of great importance that psychologically sick people should not be put together. And that is what is being done all over the world.

Psychologically sick people are put into psychiatric institutes together. They are already psychologically sick, and you are putting them in a company which will drag their energy even lower.

Even the doctors who work with psychologically sick people have given enough indication of it. More psychoanalysts commit suicide than any other profession, more psychoanalysts go mad than any other profession. And every psychoanalyst once in a while needs to be treated by some other psychoanalyst. What happens to these poor people? Surrounded by psychologically sick people, they are continually sucked, and they don’t have any idea how to close their haras.

There are methods, techniques to close the hara, just as there are methods for meditation, to move the energy upwards. The best and simplest method is: try to remain as centered in your life as possible. People cannot even sit silently, they will be changing their position. They cannot lie down silently, the whole night they will be turning and tossing. This is just unrest, a deep restlessness in their souls.

One should learn restfulness. And in these small things, the hara stays closed. Particularly psychologists should be trained. Also, psychologically sick people should not be put together.

In the East, particularly in Japan in Zen monasteries, where they have become aware of the hara center, there are no psychologists as such. But in Zen monasteries there are small cottages, far away from the main campus where Zen people live, but in the same forest or in the same mountain area. And if somebody who is psychologically sick is brought to them, he is given a cabin there and he is told to relax, rest, enjoy, move around in the forest — but not to talk. Anyway there is nobody to talk to! Only once a day a man comes to give food; he is not allowed to talk to that man either, and even if he talks, the man will not answer. So his whole energy is completely controlled. He cannot even talk; he cannot meet anybody.

You will be surprised to know that what psychoanalysis cannot do in years is done in three weeks. In three weeks’ time the person is as healthy as normal people are. And nothing has been done — no technique, nothing. He has just been left alone so he cannot talk. He has been left alone so he can rest and be himself. He is not expected to fulfill somebody else’s expectations.

Radhika, you have done well. Just continue whatever you are doing, accumulating your energy in yourself. The accumulation of energy automatically makes it go higher. And as it reaches higher you will feel more peaceful, more loving, more joyful, more sharing, more compassionate, more creative.

The day is not far away when you will feel full of light, and the feeling of coming back home.

-Osho

From The Golden Future, Chapter Three

Copyright© OSHO International Foundation

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

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Like a Great Surprise – Osho

It all seems so simple – I just can’t understand it. I keep grasping at it and it eludes me, a music that can almost be smelt, a taste that can almost be felt.

Sometimes I am on the very threshold; other times it’s not in a million years, not for me.

Krishna Prabhu, it is simple, hence it is impossible to understand it. If it was complex, understanding would be possible. Only a complex thing can be understood, because a complex thing can be analyzed, divided, broken into parts. A simple thing is indivisible; you cannot analyze it, you cannot dissect it. It is simply there; it is impossible to understand it.

That’s why all that is simple eludes knowledge. God is simple, that’s why science cannot know him. Love is simple, that’s why science can have no idea what it is. Whenever you come across a simple thing you have to drop the effort to understand it; only then can you understand it. A totally new kind of understanding will be needed – an understanding of the heart, which does not analyze, which does not dissect.

See: science dissects, analyzes, divides. It goes on trying to find the smaller and the smaller part – it reaches to the atom, to the electron, and it goes on dividing. It will never know about the whole, it will know only about the parts. And once it comes against a part which cannot be divided, again it is elusive.

Now, science knows nothing about the electrons yet, because they can’t be divided yet. Once you divide them you will know – you will know how they are composed, of what they are composed. But then again you are facing something else – the new division – and that eludes knowledge.

Religion moves in a totally different way. It does not go to the part, it goes to the whole. ‘God’ means the whole – the undivided whole, the totality of all. How can you understand God? In the very effort to understand, you have become separate from it; God is no more total. The one who is trying to understand is separate – division has started, you are on the way to science. The known and the knower have become separate; the first division has happened. Now it is a process ad infinitum.

God can be known only if you remain in an undivided relatedness with the whole. You don’t become a knower, you don’t become an observer. You don’t stand out of it – you can’t. You ARE in it, you ARE it – how can you know it? You can BE it! And that is a totally different kind of knowing, a different kind of understanding – the understanding that arises out of being.

You cannot know love from the outside, but you can be love – and then you will know. But that knowing will not be part of your head. The head will still remain ignorant; you will know, but you will not be able to translate it into the language that the head can understand.

You ask me: It all seems so simple

Not that it seems simple, it is simple! But you have been taught again and again that if something is simple you will be able to understand it immediately. That is absolute nonsense. The simple is impossible to understand. The simple is elusive; there is no meeting between the effort to understand and between that which is simple. Either the simple has to be denied… If you say that it doesn’t exist then you are okay, then the problem has been dropped.

That’s what science has been doing: “There is no God, there is no soul, there is no love.” Deny all those simple things, then you can at least have your peace of mind; there is nothing left which haunts you. Science denies God just in self-defense – otherwise God stands there like an impossible problem. And the scientist cannot become a knower if even God has not been understood. And God cannot be understood. The simple way is: say that there is no God, so there is no question of understanding. Then you are at ease.

Religion says: God is, only God is. In fact to say ‘God is’ is repetitive, because God means is-ness. All that is, is God; God is not a separate entity. This is-ness, just this, is God. How can you understand it? You have to drop understanding, you have to become ignorant. If you approach God with your knowledge, knowledgeability, you will go on missing. You have to drop all your knowledge. You have to allow your scriptures to disappear, your doctrines to depart; say goodbye to them, and forever.

And suddenly, the moment you are in a state of no-knowledge, that is the state of meditation – the state of no-knowledge, the state of innocence.

Blessed are the ignorant. Why? Because only they can know. Jesus goes on saying to his disciples, “Unless you are like small children you will not enter into my kingdom of God.” Why small children? Innocent, ignorant, non-knowledgeable. Carrying nothing in the mind, just empty, with no ideas, no thoughts to project – not in any way trying to understand.

Innocence gives you wonder, creates awe. You simply feel a great Aha! like a tidal wave arising in your being. Body, mind, soul, all are involved in this Aha! All has stopped. You are there – not as a knower, you are dissolved as a knower. And then the knowing happens, because then the being happens. Then you are in tune with the whole.

That harmony, that rhythm, that togetherness with the whole, is what religion calls understanding. You are not to be an observer – in fact you are not to be at all. Then the simple is understood. And the simple is great, and the simple has splendour.

You say: It all seems so simple – I just can’t understand it.

True. You can’t, nobody can. Drop the effort – that effort will tire you. And when one becomes too tired doing something impossible, one starts denying it. If you cannot know, you cannot know, you cannot know… a moment comes when it is too much to tolerate it. The question becomes heavy on your heart. For sheer self-defense you start saying, “It is not there. If it was there then I would have understood it. Because I cannot understand it, it cannot be there. It is. pseudo-puzzle. God is not there – a created problem.”

Then you can rest. You can go back to sleep, you can walk again, you can again live your mediocre life. It is the cowards who deny God – cowards because they cannot gather courage to be ignorant enough to know the simple.

I have heard:

The farmer had just returned from a drive in his carriage. His dog, who had been running alongside, threw himself on the grass, his sides heaving with his heavy panting. “It is not the road that tires him,” explained the farmer, “but his zig-zagging. We have ridden for about five miles, but the dog has covered twenty-five miles. There was not a cat he did not chase, not a dog he did not bark at, not a driveway he did not investigate. Straight travelling did not tire him, only the zig-zagging did.”

Philosophy is zig-zagging. Religion is straight.

Jesus says, “My way is straight and narrow.” Religion is the shortest possible way between two points – between the knower and the known, the shortest possible way. It joins the knower and the known directly, without any zig-zagging. Philosophy zig-zags, and zig-zags so much that finally it loses all track of the goal.

What is the shortest distance between two points? Love is the shortest distance between two points – two alive points, two beings, two existences. Love is the shortest distance, knowledge the longest.

And that’s why religion has a totally different dimension in relating to existence. Those who have become accustomed to zig-zagging – analyzing, interpreting, philosophizing – they will go on chasing every cat, every dog, they will go on exploring every driveway, and they will be tiring themselves and reaching nowhere. They don’t have any sense of direction.

The simple man, the innocent man, simply goes straight.

And Jesus also says, “The way is straight and narrow.” Why narrow? It is so narrow that it cannot contain your ego. Only you can go – but you will have to leave your ego outside, outside the door. It is so narrow, two persons cannot walk together. You cannot take your child with you, you cannot take your aging mother with you, you cannot take your beloved with you.

Even a Buddha cannot take you with him. Buddhas only point the way – because two persons cannot walk on it, it is so narrow. One has to go alone: the flight of the alone to the alone. And so alone that not even your ego is with you, and so alone that not even your mind is with you, and so utterly alone that not even your self is with you.

You go into it as absolute silence, as a disappearing person, as an appearing presence.

It all seems so simple – I just can’t understand it. I keep grasping at it and it eludes me…

That’s why it eludes you. Not that it is elusive; that is not its nature. It appears to elude you, Krishna Prabhu, because you are trying to grasp it. You create the elusiveness in it by your grasping.

There are things which cannot be grasped. You cannot grasp the sky in your hand – or can you? You cannot grasp it in your fist; if you try you will miss. The more the fist becomes strong, closed, the less sky it will have in it. Open the fist and you have the whole sky available.

But mind is very much a miser, a hoarder. It always hoards; it immediately closes up on things. If you know something you immediately close up on it, you immediately reduce it to knowledge. That’s why knowing is constantly being reduced to knowledge – and the moment you reduce knowing to knowledge you have killed it. Then you have only a dead bird in your hands – it cannot fly into the sky; then you will never see it again on its wings.

Knowing is alive, a bird on the wing. Knowledge is a killed bird – it is in your hands, but you can only have the dead body. The soul has flown, and that was the real thing, the essential thing. You have missed the real and you are hoarding the unreal. But that’s our way, that’s what we do with everything. Knowing is immediately reduced to knowledge.

Leave your knowing as knowing! Existence consists not of nouns but of verbs. All nouns are false: no noun is true, can be true. There is no tree, there are only treeing phenomena. There is no river, only riverings.

When you say, “This is a man,” what are you saying? You are reducing a verb to a noun – because the man is growing! It is a growth, it is a process. It is not the same even for two seconds, it is a flow.

You say, “This is my friend” – but the time that you take in saying “This is my friend” may be enough to turn him into your enemy. You say ‘love’? There is no love, only loving. See life and you will be surprised: there is no life, only living.

Reduce all nouns to verbs and you will have a far clearer perspective of life. But no verb can be grasped. Nouns can be grasped; because of the miserly mind, man lives through nouns and has forgotten verbs.

And this miserliness penetrates into everything you do. Why grasp? You see a beautiful flower and immediately you are on the way to pluck it. Why? It was beautiful on the stem, alive, rooted in God. And you killed it. And are you thinking you are going to give it to your girlfriend? You are presenting death to your girlfriend! Or do you think you are going to put this flower at the feet of the god in the temple? That god is dead, this flower is dead, and between these two deaths you are dead. The flower was already offered to God on the bush – it was with God, you took it away from God to offer it to a stone. Why this immediate desire to pluck the flower?

I have heard: A friend was visiting George Bernard Shaw. He was very much against people plucking flowers from his garden – he had put notice-boards all over the garden: “Don’t Pluck Flowers.” The friend asked, “Don’t you love flowers? Don’t you like flowers being arranged on your table?”

Bernard Shaw said, “I love flowers, that’s why. I love children too, but I would not like anybody to cut off their heads and arrange those heads on my table.”

The idea of the ego is always to kill and destroy. Why? Because once a thing is destroyed you are in control. You can control only dead things. That’s why people worship dead gods in the temples, and they worship dead masters.

When Buddha is alive they will not worship him, they will worship Krishna. When Buddha is gone they will worship Buddha, they will not worship Christ. When Christ is gone they will worship Christ, they will not worship Kabir – and so on and so forth. Once a master is gone, great shrines are raised in his name and people start worshipping him. But while he is alive they stone him to death, they crucify him, they reject him, they deny him. Why? Why are you so much interested in death?

With death you become masters. With an alive master you cannot be in control, he will be in control. With an alive flower the flower is in control, not you; once plucked, you are in control. Then you can go on doing any stupid nonsense – you can call it ikebana and you can go on arranging flowers and you can go on learning flower arrangement, and that is all nonsense.

You have destroyed the flower, now you are feeling guilty. Hence ikebana – it is out of guilt. Now you are trying somehow to pretend that you are creating beauty again. There is deep guilt – you have destroyed beauty. It was perfectly beautiful on the bush, on the stem, in the wind, with the sun.

But the mind has a constant desire to grasp. Watch this miserliness.

I have heard:

A rich old miser became critically ill and the doctor prescribed a medicine with the following warning: “If after taking the medicine you perspire, it is a sign that you will recover. If you don’t perspire, only God can help.”

The miser took the medicine, but failed to perspire. It seemed that the rich man was about to die.

“Let us call on him,” said the mayor to the elders of the town. “Perhaps he will now repent his way and leave something for the church.”

They visited him, and found him in a repentant mood. They brought paper and ink and the mayor got ready to write. “The church,” he said, “is badly in need of repairs.”

“A hundred dollars for the church,” said the miser, and groaned.

“The widows and orphans fund is depleted,” said the mayor.

“A hundred… wait a minute, wait a minute!” the miser cried suddenly. “Cross it out! I’m perspiring! I’m perspiring!”

The mind is always clinging to things. It may be money, it may be meditation. It may be knowledge, it may be love. Watch that the mind always wants to grasp, hold things in hand.

Now, you cannot hold God in your hand. You can hold a flower, you can pluck a flower, but you cannot hold God in your hand. God is too big for that. God means totality. How can you hold this totality in your hand? One has to approach in a different way – one has to surrender oneself into God’s hands. Rather than grasping God, you have to pray to be grasped by him.

You cannot hold the ocean in your hands, but you can drop into the ocean and disappear. That’s the way to be it.

I keep grasping at it and it eludes me, a music that can almost be smelt, a taste that can almost be felt.

If you go on grasping that will remain so, and forever. You will always be just on the verge, and missing. It will be a music that can almost be smelt – but an almost smelt music has not been heard at all. And almost is almost; it is just a way of deluding oneself. Either you have it or you don’t have it – you can’t say, “I almost have it.” You are alive or you are not alive – you cannot say, “I am almost alive.” You cannot say, “I am almost in love.” Either this or that – it is either/or, and there is no middle way. You will always be on the threshold and missing.

Stop grasping at it; drop that very effort to grasp. Allow it to enter into you, be open to it, be vulnerable. Let him grasp you, let him possess you – don’t try to possess him.

Sometimes I am on the very threshold; other times it’s not in a million years , not for me.

And you will be on this see-saw. Again and again you will think you are on the threshold – just one step more and the bird will be in your hands. But that one step will remain impossible. And then of course you feel frustrated – how long can you remain in hope, just standing on the threshold? You become tired. When you become tired, it is a million years away from you… Again you start striving; again one day you will feel it is just on the threshold. This way it will remain – this is how seekers go on missing.

Seeking is not the way to find God. If you want to find him, stop seeking, and find. Stop seeking, and he is found immediately, instantly – not even a single moment is lost. Why? Because in the very effort of seeking him you are forgetting one thing, that he is already in you. The sought is in the seeker – but the seeker cannot see it, he is engrossed too much in his seeking. He is running after it, he is searching for it – his search keeps him so occupied, so engaged, that he cannot look inside and see who is there.

God is already in you, God is already the case. Just stop seeking. And that is the greatest message of Zen: Stop seeking. “Sitting silently, doing nothing, the spring comes and the grass grows by itself.” Zen does not give you any seeking, it takes all seeking away from you. Seekers are the losers! because in their very search they go on looking at distant lands. They go on looking at stars – they don’t look within themselves.

And do you know? There is an ancient parable:

In the beginning when God created the world, he used to live on MG Road. But then he became tired, because people were continuously nagging him. In the middle of the night the phone would start ringing, and complaints….

“Why have you not done this?” and “Why have you done this, and what is the reason for it?” Naturally he got tired.

He asked his counsellors, “Help me. I would like to go somewhere and hide from people.” He confessed, “In creating man I have committed my greatest mistake.” Do you know? since then he has not created anything else; he is still repenting. That was his last – he became so afraid of man that he stopped being a creator.

They suggested, “You can go to the Himalayas, nobody will come there.” And he said, “You don’t know, within just a few seconds”… and millions of light years are just a few seconds for God – a different time scale. For one who lives in eternity, millions of light years are just moments. He said, “Within moments, you don’t know, a man will be there – Hillary. And Tenzing will be there, and they will reach Everest and find me. And once they have found me then the whole MG Road – then people will start moving there. That won’t help.”

Somebody suggested, “Then why don’t you go to the moon?” He said, “Just a few seconds more, and people will reach there. They are going to reach everywhere!”

Then an old adviser came close to him and whispered something in his ear. And he was very happy and he said, “This is the right thing to do.” The man had whispered in his ear, “My suggestion is: why don’t you hide in man himself? There he will never go. He will go to the mountains, he will go to Everest, he will go to the moon and to Mars and he will go to the planets and stars – he will go everywhere. One thing he will never suspect is that you can be hiding within his own soul.”

God agreed. And since then he has been hiding in you. And you have been searching for him on Everest, on the moon, on the stars, in the scriptures, in the temples, in the mosques, in the churches… Go on searching and you will not find him.

A seeker never finds. Seeking is a sure way of missing. Then who finds him? One who relaxes, one who drops all seeking – just dives deep into one’s own being, sits there silently, starts moving towards the bottom, to the very ground of one’s own being. Sitting in your deepest core, you find him. There is no need to go anywhere.

If you are a seeker, and Krishna Prabhu seems to be a seeker…

Sometimes I am on the very threshold

Yes, it will happen again and again. Again and again you will think, “Now! This time I am going to make it, it is going to happen.” And it will never happen. Then again frustration and the dark night of the soul will follow. Many times you will see that you have almost made it, ninety-nine percent made it – but it will never be a hundred percent. And unless it is a hundred percent it is not at all. ‘Almost’ means nothing, ‘approximately’ means nothing. That one step is as far away as millions of light years, because it cannot be taken.

So after each euphoria, elation, ecstasy, after each feeling of “Now I have arrived,” there will be great depression. You will fall back into a dark hole. Again you will have to grope, again you will have to reach that threshold, and again you will fall.

This has been continuing for so many lives – you are not new here. You have been playing this game for millions of lives: coming closer, coming closer, coming closer, and you feel the ecstasy, now you are just there… and all is missed again, you are falling far away, far away, again disappearing. This wheel goes on moving.

You have to jump out of this wheel. He is not out, so you can never come close to him. If he was far away from you then there would be a possibility sometimes to come close, and there would be a possibility to cross the threshold and reach him and hold him. He is not out, he is your innermost core. He is the beat of your heart and the vitality of your breath and the redness of your blood. He is the pulsation of your being. How can you be just on the threshold?

You have to forget all these thresholds and you have to forget all these distances. And remember always: to be close is also to be distant. Closeness is a kind of distance; you are not yet it.

I teach you the way of non-seeking. I teach you to relax. I teach you to forget all about God and just be yourself.

And one day suddenly, like a great surprise, comes the benediction.

-Osho

From Take It Easy, 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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.