Body Approach, a Guided Relaxation – Jean Klein

Feel the contact of your feet on the floor.

Give up the weight of your legs. Put all the weight on the contact with the ground.

Feel the contact of your bottom on the chair. Put all the weight on this contact.

Feel the lower part of your lumbar region. Feel the spinal cord. Let the feeling rise up step by step, vertebra by vertebra. In other words, let your spinal cord become straight through the feeling.

Contact the left knee with your left hand; contact the right knee with your right hand. Put all the weight on this contact with the knee. You have three contacts: with the ground, with the chair, with your knees. Let it be one contact.

Feel your shoulder and shoulder blades. Let your left elbow and right elbow go down as far as you can, so that the shoulders are taken with them. In other words, explore how far down your shoulders can go. Be aware, when you feel the rising up of your spinal cord, that simultaneously your shoulders go down. Feel the cervical region. Bring your neck a little backwards horizontally like opening a drawer. Feel as though you touch the wall behind you. And the chin goes a little in the direction of the sternum. Have the feeling now of the whole body structure.

Feel the cavity of your left eye. Feel the left eye itself. Be aware of the tension, the defense there. Feel the cavity of your right eye. The right eye itself. Feel the left and the right eyes dropped several inches down in front, detached from their cavities.

Feel your right brain. Feel the top of your head. Make it a feeling. Feel it in the same way as you listen to waves. Feel the left side in the same way. Feel the waves of the left brain.

Feel the left brain and right brain like water falling down over the neck to the shoulders. Feel your eyes and both sides of your brain taking rest on your shoulders.

Feel the space in your mouth. Feel all the walls which constitute your mouth. Let them be feeling. Feel the roots of your tongue. Let the tip of your tongue rest behind the lower teeth.

Feel your left ear. Feel the architecture of your left ear. Go deep in. Be aware if there is any tension, grasping, taking.

Feel the architecture of your right ear. Go deep in, in the ear canal. Let the music of the sound waves come to you. Let the feeling come up that the left ear occupies the whole of the left part of your body and the right ear occupies the right part of your body, in other words, the whole body becomes one ear. Hear with your whole body the sound of the waves. Hear now the sound waves without any selection, without any choice.

Be only awareness, only hearing without a hearer. There is nothing heard, only hearing.

-Jean Klein

From The Book of Listening, pp.183-184.

When In Worldly Activity – Osho

When in worldly activity, keep attentive between the two breaths, and so practicing, in a few days, be born anew.

When in worldly activity, keep attentive between the two breaths… Forget breaths – keep attentive in between. One breath has come: before it returns, before it is exhaled out, there is the gap, the interval. One breath has gone out; before it is taken in again, the gap. In worldly activity, keep attentive between the two breaths, and so practicing, in a few days, be born anew. But this has to be done continuously. This sixth technique has to be done continuously. That is why this is mentioned: When in worldly activity.. Whatsoever you are doing, keep your attention in the gap between the two breaths. But it must be practiced while in activity.

We have discussed one technique that is just similar. Now there is only this difference that this has to be practiced while in worldly activity. Do not practice it in isolation. This practice is to be done while you are doing something else. You are eating – go on eating and be attentive of the gap. You are walking – go on walking and be attentive of the gap. You are going to sleep – lie down, let sleep come, but you go on being attentive of the gap. Why in activity? Because activity distracts the mind, activity calls for your attention again and again. Do not be distracted, be fixed at the gap. And do not stop activity, let the activity continue. You will have two layers of existence – doing and being.

We have two layers of existence: the world of doing and the world of being; the circumference and the center. Go on working on the periphery, on the circumference; do not stop it. But go on working attentively on the center also. What will happen? Your activity will become an acting, as if you are playing a part.

You are playing a part – for example, in a drama. You have become Ram or you have become Christ. You go on acting as Christ or as Ram, and still you remain yourself. In the center, you know who you are; on the periphery you go on acting as Ram, Christ or anyone. You know you are not Ram – you are acting. You know who you are. Your attention is centered in you; your activity continues on the circumference.

If this method is practiced, your whole life will become a long drama. You will be an actor playing roles, but constantly centered in the gap. If you forget the gap then you are not playing roles, you have become the role. Then it is not a drama; you have mistaken it as life. That is what we have done. Everyone thinks he is living life. It is not life, it is just a role – a part which has been given to you by the society, by the circumstances, by the culture, by the tradition, the country, the situation.

You have been given a role and you are playing it; you have become identified with it. To break that identification there is this technique.

Krishna has many names. Krishna is one of the greatest actors. He is constantly centered in himself and playing – playing many roles, many games, but absolutely non serious. Seriousness comes from identification. If you really become Ram in the drama then there are bound to be problems. Those problems will come out of your seriousness. When Sita is stolen you may get a heart attack, and the whole play will have to be stopped. If you really become Ram a heart attack is certain… even heart failure.

But you are just an actor. Sita is stolen, but nothing is stolen. You will go back to your home and you will sleep peacefully. Not even in a dream will you feel that Sita is stolen. When really Sita was stolen, Ram himself was weeping, crying and asking the trees, “Where has my Sita gone? Who has taken her?” But this is the point to understand. If Ram is really weeping and asking the trees, he has become identified. He is no more Ram; he is no more a divine person.

This is the point to remember, that for Ram his real life also was just a part. You have seen other actors playing Ram, but Ram himself was just playing a part – on a greater stage, of course.

India has a very beautiful story about it. I think that the story is unique; nowhere else in any part of the world does such a thing exist. It is said that Valmiki wrote the Ramayana before Ram was born, and then Ram had to follow. So really, the first act of Ram was also just a drama. The story was written before Ram was born and then Ram had to follow, so what can he do? When a man like Valmiki writes the story, Ram has to follow. So everything was fixed in a way. Sita was to be stolen and the war had to be fought.

If you can understand this, then you can understand the theory of destiny, bhagya – fate. It has a very deep meaning. And the meaning is, if you take it that everything is fixed for you, your life becomes a drama. If you are playing the role of Ram in the drama you cannot change it, everything is fixed, even your dialogue. If you say something to Sita it is just repeating something that is fixed.

You cannot change it if life is taken as fixed.

For example, you are going to die on a particular day – it is fixed. When you will be dying you will be weeping, but it is fixed. And such and such persons will be around you – it is fixed. If everything is fixed, everything becomes a drama. If everything is fixed, it means you are just to enact it. You are not asked to live it, you are just asked to enact it.

This technique, the sixth technique, is just to make yourself a psychodrama – just a play. You are focused in the gap between two breaths and life moves on, on the periphery. If your attention is at the center, then your attention is not really on the periphery – that is just “sub-attention”; it just happens somewhere near your attention. You can feel it, you can know it, but it is not significant. It is as if it is not happening to you. I will repeat this: if you practice this sixth technique, your whole life will be as if it is not happening to you, as if it is happening to someone else.

-Osho

From The Book of Secrets, Discourse #5

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt When in Worldly Activity.

Osho’s Book of Secrets Meditations

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

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

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

At the Start of Sneezing be Uninterruptedly Aware – Osho

At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware. 

It looks so simple: at the start of sneezing, during fright, in anxiety or before hunger or after hunger, be uninterruptedly aware. 

Many things have to be understood. Very simple acts like sneezing can be used as devices, because howsoever simple they look, they are very complex, and the inner mechanism is a very delicate thing. Whenever you feel that a sneeze is coming become alert, and the sneeze may not come at all. It may simply disappear, because a sneeze is a non-voluntary thing – unconscious, non-voluntary.

You cannot sneeze voluntarily; you cannot “will” it. How can you? How helpless man is! You cannot “will” a single sneeze. Howsoever you may try, you cannot bring it out. A single sneeze – such a small thing, but you cannot will it. It is non-voluntary; volition is not needed. It does not happen because of your mind; it is because of your total organism, your total body.

And the second thing: when you become alert, when the sneeze is coming – you cannot bring it, but when it is coming – if you become alert, it may not come, because you are bringing something new to the process: the alertness. It may disappear, but when the sneeze disappears and you are alert, there is a third thing. First, a sneeze is non-voluntary. You bring in a new thing – alertness. When the alertness comes, the sneeze may not come. If really you are alert, it will not; it may not happen at all. Then a third thing happens. The energy that was going to be released through a sneeze, where does it move? It moves to your alertness. Suddenly there is a flash, a lightning. You become more alert. The energy, that was going to be thrown by the sneeze moves into alertness. Suddenly you become more alert.

In that flash, in that lightning, even enlightenment is possible. That is why I say that these matters are so simple, they look absurd. Their promise seems to be too much. Just through sneezing, how can one become enlightened? But sneezing is not just sneezing; you are totally involved in it.

Whatsoever you do or whatsoever happens to you is a total involvement. Observe again: whenever a sneeze happens, you are totally in it with the whole body, the whole mind. It is not just your nose in which the sneeze is happening; every fiber, every cell of your body is involved in it. A subtle trembling, a subtle wavering goes all over the body, and with it the whole body becomes concentrated. And when the sneeze has happened, the whole body relaxes. But it is difficult to bring alertness to it. If you bring alertness to it, it will not happen, and if it happens you can know that the alertness was not there. That is why you should be alert.

At the start of sneezing…, because if it has started, nothing can be done. The arrow has gone; you cannot change it now. The mechanism has started. The energy is on its way to being released, it cannot be stopped. Can you stop a sneeze in the middle? How can you stop it in the middle? By the time you are ready, it has already happened. You cannot stop it in the middle.

Just at the beginning, become alert. The moment you feel the sensation that it is coming, become alert. Close your eyes and be meditative. Bring your total consciousness to the focus just where you are feeling the sensation of an oncoming sneeze. Just at the beginning, remain alert. The sneeze will disappear, and the energy will be transformed into more alertness. And because in the sneeze the whole body is involved, the whole mechanism is involved – it is a release mechanism and you are alert at this moment – there will be no mind, there will be no thought, no meditation.

In a sneeze, thinking stops. That is why so many people like snuff. It unburdens them, their minds feel more relaxed because for a moment thinking stops. Snuff gives them a glimpse of no-thinking. Through snuff, when the sneeze comes, they are not minds, they become bodies. The head disappears for a single moment, but it feels good.

If you become habituated to snuff, it is very difficult to leave it. It is more penetrating a habit than smoking; smoking is nothing before it. It penetrates more deeply, because smoking is conscious and sneezing is unconscious. To leave snuff is more difficult than to leave smoking. And smoking can be changed, substitutes can be found – but there is no substitute for snuff, because, really, sneezing is a very unique phenomenon in the body.

The only other thing that can be compared and which has been compared is the sex act. Those who think in terms of physiology, they say that the sex act is just sneezing through the sex organ – and the similarity is there. It is not one hundred percent right because much more is involved in sex, greater things are involved in it. But in the beginning, just in the beginning, the similarity is there.

Something is thrown out from the nose and you feel relieved, and something is thrown out from the sex organ and you feel relieved. And both are non-voluntary. You cannot move into sex with will. If you try, you will be a failure – particularly men, because man’s sex organ has to do something. It is active. You cannot “will” its act, and if you try, then the more you try, the more it will be impossible.

It can happen, but you cannot make it happen. Because of this, in the West sex has become a problem. This half century in the West sex knowledge has developed, and everyone has become so conscious about it that the sex act is becoming more and more impossible.

If you are alert, sex will be impossible. If a man is alert while making love, the more he is alert, the more it will be difficult. He will not be able to get an erection. It cannot be willed, and if you will it you will lose it. The same method, the same technique, can be used in sex. Just in the beginning, when you feel the sensation of an erection just coming to you but it has not yet come, you just feel the vibration, become alert. The vibration will be lost, and the same energy will move into alertness.

Tantra has used this. It has tried in many ways. A beautiful naked woman will be there just as an object for meditation, and the seeker, the meditator, will sit before the nude woman meditating on her body, her form, her proportions, just waiting for the first sensation in his sex center. The moment the sensation is there, he will close his eyes. He will forget the woman. He will close his eyes, and he will become alert of the sensation. Then sex energy is being transformed into alertness.

He is allowed to meditate on the nude woman only up to the point when the sensation is felt. When he has to close his eyes and move to his own sensation and become alert there, the same as is done in sneezing. And why does this flash happen? Because mind is not there. The basic thing is that if the mind is not there and you are alert, you will have satori, you will have the first glimpse of samadhi.

Thought is the barrier. So if thought disappears in any way, the thing will happen. But thought must disappear; only then is alertness there. Thought can disappear even in sleep; thought can disappear when you go unconscious; thought can disappear when you take some drug. Thought disappears, but then there is no alertness to be aware of the phenomenon that is hidden behind thought. So I define meditation as thoughtless consciousness. You can become thoughtless and unconscious; then there is no meaning. You can be conscious with thought; you are already that.

Bring these two things together – consciousness and thoughtlessness. When they meet, meditation happens, meditation is born. And you can try with very small things because nothing is really small. Even a sneeze is a cosmic phenomenon. In existence, nothing is great and nothing is small. Even a minute atom can destroy the whole world, and even a sneeze, a very atomic phenomenon, can transform you.

So don’t see things as small or big. There is nothing small and nothing big. If you have the penetrating eye, then very small things are vital. Between atoms universes are hidden, and between the universe and an atom you cannot say which is great and which is small. Even a single atom is a universe in itself, and the greatest universe is nothing but atoms. So don’t think in terms of great and small. Just try. Don’t say, “What can happen in a sneeze? I have been sneezing the whole life, and nothing has happened.”

-Osho

From The Book of Secrets, Discourse #41

Copyright© OSHO International Foundation

Also see Follow the Sneeze IN

Osho’s Book of Secrets Meditations

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

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

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

With Utmost Devotion – Osho

With utmost devotion, center on the two junctions of breath and know the knower. There is a slight difference in the techniques – slight modifications. But though the differences are slight in the techniques, for you they may be great.

A single word makes a great difference. With utmost devotion, center on the two junctions of breath. The incoming breath has one junction where it turns, the outgoing breath has another junction where it turns. With these two turnings – and we have discussed these turnings – a slight difference is made: that is, slight in the technique, but for the seeker it may be great. Only one condition is added – With utmost devotion – and the whole technique becomes different.

In the first form of it there was no question of devotion, just a scientific technique. You do it, and it works. But there are persons who cannot do such dry, scientific techniques. Those who are heart oriented, those who belong to the world of devotion, for them a slight difference has been made: With utmost devotion, center on the two junctions of breath and know the knower.

If you are not of the scientific bent, of the scientific attitude, if you are not a scientific mind, then try this: With utmost devotion – with faith, love, trust center on the two junctions of breath and know the knower. How to do this? How? You can have devotion about someone: about Krishna, about Christ you can have devotion. But how can you have devotion about yourself, about this junction of breathing? The phenomenon seems absolutely non-devotional. But that depends….

Tantra says that the body is the temple. Your body is the temple of the divine, the abode of the divine, so do not treat your body as an object. It is sacred, it is holy. And while you are taking a breath in, it is not only you who is taking the breath, it is the divine within you. You are eating, you are moving or walking… look at it in this way: it is not you, but the divine moving in you. Then the whole thing becomes absolutely devotional.

It is said about many saints that they love their bodies. They treat their bodies as if their bodies belong to their beloveds. You can treat your body in this way or you can treat it just like a mechanism – that again is an attitude. You can treat it with guilt, sin; you can treat it as something dirty; you can treat it as something miraculous, as a miracle; you can treat it as the abode of the divine. It depends on you. If you can treat your body as a temple, then this technique will be helpful – With utmost devotion

Try it. While you are eating, try it. Do not think that you are eating. Think that it is the divine in you who is eating, and look at the change. You are eating the same thing, you are the same, but immediately everything becomes different. You are giving the food to the divine. You are taking a bath – a very ordinary, trivial thing – but change the attitude: feel that you are giving a bath to the divine in you. Then this technique will be easy: With utmost devotion, center on the two junctions of breath and know the knower.

-Osho

From The Book of Secrets, Discourse #5

Copyright© OSHO International Foundation

Here you listen to the discourse excerpt With Utmost Devotion.

Osho’s Book of Secrets Meditations

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From The Path of the Mystic, Discourse #12

Copyright© OSHO International Foundation

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

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

Cancer Provided the Poke I Needed – Devageet

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

 

I have a cancer.

It has stripped away my tomorrows.

My tree of life has been stripped down to essentials.

There is a new purity of intent.

Priorities are put to the test.

Cancer has dissolved procrastination, and

I am left joyous and grateful.

Cancer stole my baggage,

Now, unexpectedly, I fly higher.

Perhaps I am fooling myself.

How can I know?

Simply by reaching deep into my heart.

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

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

My sleep has been deep but now,

Thanks to oncology, I have surged beyond psychology.

What a Laugh!

I do not need to know what comes next.

I do need to simply be present here-now.

Laughter, joy, meditation, love, friendship,

Are with me on this surprising journey.

They are here, now, as I write.

Even this chemotherapy is proving an unexpected friend.

Who could have guessed? Not me.

I remember Osho saying,

Never act out of fear.

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

I search myself for fear.

Is it hiding?

I have not found it yet.

But the search has found another unexpected jewel:

Meditation and awareness can now penetrate even my sleep.

Cancer provided the poke I needed.

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

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

Yes, I may be fooling myself.

So what!

I am in truth, consciousness and bliss.

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

I find myself smiling, then laughing out loud.

I am dancing inside.

I love the ridiculousness of this paradox that is happening.

Who would have guessed?

Not me.

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

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

Whatever comes, whenever, I am ready,

Grateful far beyond these poor words.

-Devageet

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.