Fear of Transformation – Osho

Many people seem to be interested in meditation, but that interest cannot be very deep because so very few are transformed through it. If the interest is really deep, it becomes a fire by itself. It transforms you. Just through intense interest you start becoming different. A new center of being arises. So many people seem to be interested but nothing new arises in them, no new center is born, no new crystallization is achieved. They remain the same.

That means they are deceiving themselves. The deception is very subtle but it is bound to be there. If you go on taking medicine, having treatments, and the illness remains the same – rather on the contrary, it goes on increasing – then your medicine, your treatment, is bound to be false. Maybe deep down you don’t want to be transformed. That fear is very real – the fear of transformation. So on the surface you go on thinking that you are deeply interested, but deep down you go on deceiving.

The fear of transformation is just like the fear of death. It is a death, because the old will have to go and the new will come into being. You will be there no more, something totally unknown to you will be born out of you. Unless you are ready to die, your interest in meditation is false, because only those who are ready to die will be reborn. The new cannot become a continuity with the old. The old must be discontinued. The old must go. Only then can the new come into being. The new is not an outgrowth of the old, the new is not continuous with it – the new is totally new. And it comes only when the old dies. There is a gap between the old and the new – that gap gives you the fear. You are afraid. You want to be transformed but simultaneously you want to remain the old. This is the deception. You want to grow, but you want to remain you. Then growth is impossible; then you can only deceive; then you can go on thinking and dreaming that something is happening, but nothing will happen because the basic point has been missed.

So there are many people all over the world who are very interested in meditation, moksha, nirvana, and nothing is happening. There is so much noise about it but nothing real is happening. What is the matter?

Sometimes the mind is so cunning that because you don’t want to be transformed, the mind will create a superficial interest so that you can say to yourself, “You are interested, you are doing whatsoever can be done.” And you remain the same. And if nothing happens, you think that the technique you are using is wrong, the guru you are following is wrong, the scripture, the principle, the method, is wrong. You never think that even with a wrong method transformation is possible if the real interest is there; even with a wrong method you will be transformed. If you are really interested in transformation, you will become different even if following a wrong guru. If your soul and your heart is in your effort, no one can mislead you except yourself. And nothing is a barrier to your progress except your own deceptions.

When I say that even a wrong master, a wrong method, a wrong principle, can lead you to the real, I mean that the real transformation happens when you are intensely involved in it, not through any method. The method is just a device, the method is just a help, the method is secondary – your being involved in it is the fundamental thing. But you go on doing something – not even doing, you go on talking about doing. And words create an illusion: because you think so much about it, you read so much about it, you listen so much about it, that you start feeling you are doing something. So-called religious persons have developed many deception devices.

I have heard that a motorist, driving along a road, saw the school building on fire. The teacher of the small school of that small village was Mulla Nasruddin. He was sitting under a tree. The motorist called to him, “What are you doing there? The school building is on fire!” Mulla Nasruddin said, “I know about it.” The motorist was much excited. He said, “Then why are you not doing something?” Mulla Nasruddin said, “Ever since it started I have been praying for rain. I am doing something.”

Prayer is a trick to avoid meditation, and the so-called religious mind has developed many types of prayer. Prayer can also become a meditation – when it is not only a prayer, it is a deep effort, a deep involvement. Prayer can also become meditation, but ordinarily prayer is just an escape. To avoid meditation, people go on praying. To avoid doing anything they pray. Prayer means that God must do something. Someone else must do. Prayer means that we are passive – something must be done to us. Meditation is not prayer in that sense: meditation is something you do to yourself. And when you are transformed, the whole universe behaves differently to you, because the universe is nothing but a response to you, whatsoever you are. If you are silent, the whole universe responds to your silence in thousands and thousands of ways. It reflects you. Your silence is multiplied infinitely. If you are blissful, the whole universe rejects your bliss. If you are in misery, the same happens. The mathematics remains the same, the law remains the same: the universe goes on multiplying your misery. Prayer won’t do. Only meditation can help because meditation is something to be done authentically by you, it is a doing on your part.

So the first thing I would like to say to you is be constantly alert that you are not deceiving yourself. You may be doing something and still deceiving yourself.

I have heard that Mulla Nasruddin once came running into a post office, grasping the postmaster by the lapel, shook him, and said, “I have gone crazy. My wife has disappeared!” The postmaster felt sorry and he said, “Really, she has disappeared? Unfortunately this is a postal department – you have to go to the police department to report this disappearance.” Mulla Nasruddin shook his head negatively and said, “I am not going to be caught again. In the past my wife also disappeared and when I reported it to the police department, they found her. I am not going to be caught again. If you can take the report, take it, otherwise I am going.”

He wants to report to feel good, to feel that he has done whatsoever can be done. But he doesn’t want to report to the police department because he is afraid.

You go on doing things just to feel good, just to feel that you are doing something. But really you are not ready to be transformed. So all that you do just passes as useless activity – not only useless, harmful also, because it is a wastage of time, energy, and opportunity. These techniques of Shiva are only for those who are ready to do. You can ponder over them philosophically – that means nothing. But if you are actually ready to do, then something will start happening to you. They are alive methods, not dead doctrines. Your intellect is not needed; your totality of being is required. And any method will do. If you are ready to give it a chance, any method will do. You will become a new man.

Methods are devices, I will repeat again. If you are ready, then any method can do. They are just tricks to help you to take the jump, they are just like jumping boards. From any jumping board you can jump into the ocean. The jumping boards are insignificant: what color they are, which wood they are made of is irrelevant. They are simply jumping boards and you can take a jump from them. All these methods are jumping boards. Whatsoever method takes your fancy, don’t go on thinking about it, do it!

Difficulties will arise when you start doing something – if you don’t do anything there will be no difficulty. Thinking is very easy doing because you are not really traveling, but when you start doing something, difficulties arise. So if you see that difficulties have arisen, you can feel that you are on the right track – something is happening to you. Then old barriers will break, old habits will go, there will be change, there will be disturbance and chaos. All creativity comes out of chaos. You will be created anew only if all that you are becomes chaotic. So these methods will destroy you first, then only will a new being be created. If there are difficulties, feel fortunate – that shows growth. No growth is smooth… and spiritual growth cannot be smooth, that is not its nature. Because spiritual growth means growing upwards, spiritual growth means reaching into the unknown, reaching into the uncharted. Difficulties will be there. But remember that with each difficulty that is passed you are crystalized. You become more solid. You become more real. For the first time you will feel something centering within you, something becoming solid.

As you are now you are just a liquid phenomenon, changing every moment, nothing stable. Really you cannot claim any ‘I’ – you don’t have one. You are many ‘I’s’ just in a flow, a river-like flow. You are a crowd, not an individual yet. But meditation can make you an individual.

 This word ‘individual’ is beautiful: it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master.

Every moment you are different because you are not – and unless you are, the Divine cannot happen to you. To whom can it happen? You are not there. People come to me and they say, “We would like to see God.” I ask them, “Who will see? You are not there. God is always there, but you are not there to see. It is just a passing thought that you want to see God.” The next moment they are not interested; the next moment they have forgotten all about it. A persistent, intense effort and longing is needed. Then any method will do.

Now, we should enter the methods.

-Osho

From The Book of Secrets, Chapter 73

Copyright© OSHO International Foundation

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

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The Dilemma of the Bodhisattva

‘Therefore, Subhuti, listen well and attentively. Someone who has set out in the vehicle of a bodhisattva should produce a thought in this manner;’

It does not look very good in the English translation. The Sanskrit word is chittopad.

One should create such a mind, such a decision; one should create such a great decision, determination—chittopad in this manner:

‘”As many beings as there are in the universe of beings, comprehended under the term ‘beings’, all these I must lead to nirvana...”‘

“Not one or two, Subhuti, not one or two, but all the beings — men, women, animals, birds, trees, rocks, all the beings in the world. One should create such a determination that ‘I will lead all of them into Nirvana.'”

‘… Into that realm of nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to nirvana; no being at all has been led to nirvana.’

That too you have to remember, you should not forget; otherwise, leading others, you will fall into ignorance again.

All the beings have to be led to the other shore, and still you have to remember that their miseries are false, so your remedies are also false. And you have to remember that they have no selves; neither do you have any self. So don’t forget; don’t think that you are helping people, that you are a great helper, this and that, otherwise you will fall again.

Again you will grow roots on this shore. So two things have to be remembered. You have to remain on this shore with great determination, otherwise you will be pulled by the other; and yet you are not to grow roots, again otherwise you will not be of any help. You will destroy yourself, you will fall into the dream again.

‘And why? If in a bodhisattva the notion of a “being” should take place, he could not be called a “bodhi-being”. And why? He is not called a “bodhi-being” in whom the notion of a self or a being should take place, or the notion of a living soul or of a person.’

“So you have to remember, Subhuti, two things. One, that you have to lead all the beings to the other shore, and still you have to remember that nobody has a being—neither you nor they. All egos are false and illusory.

“Go on remembering this and go on with great determination. Help people to the other shore. They are already there; you just have to make them alert and aware. But don’t get lost, don’t become a saviour—these two things.”

And again and again Buddha will repeat in this sutra The Vehicle of the Bodhisattva. I would like you all to become bodhisattvas.

Enough for today.

-Osho

Excerpt from The Diamond Sutra, Chapter One

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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That Third Point is Advaita – Osho

Man is Janus-faced – animal and divine both. Animal belongs to his past, divine belongs to his future, and this creates the difficulty. The past has passed, it is no more; just a shadow of it lingers on. And the future is still the future, it has not yet come; it just a dream, just a possibility. And between these two exists man – the shadow of the past and the dream of the future. He is neither and he is both.

He is both because the past is his – he was animal. He is both because the future is his – he can be divine. And he is not both, because the past is no more and the future is yet to be.

Man exists as a tension between these two: that which was and that which can be. This creates a conflict, a constant struggle to realize, to be something. In a sense, man is not. Man is just a step from the animal to the divine – and a step is nowhere. It was somewhere and it will be somewhere, but right now it is nowhere, just hanging in the air.

So whatsoever man is doing – whatsoever I say – he is never satisfied in it, never content, because two diametrically opposite existences meet in him. If the animal is satisfied then the divine is in discontent. If the divine is satisfied then the animal is in discontent. A part is always in discontent.

If you move to the animal, in a way you satisfy part of your being, but immediately in that satisfaction dissatisfaction arises, because the opposite part, your future, is just contrary to it. The satisfaction of the animal is the dissatisfaction of the possibility of your future. If you satisfy your divine possibility the animal revolts; it feels hurt. A definite discontent arises within you. You cannot satisfy both, and satisfying one, the other is dissatisfied.

I remember one anecdote. One sports car enthusiast reached the pearly gates, and St. Peter welcomed him. He had come with his Jaguar, and the first thing he asked St. Peter was this: “Are there beautiful highways in heaven?”

St. Peter said, “Yes, they have the most beautiful highways, but there is one difficulty – in heaven they don’t allow automobiles.”

The speed-fiend said, “Then it is not for me. Then please arrange for me to be sent to the other place. I would like to go to hell. I cannot leave my Jaguar.”

So it was arranged. He reached hell, he came to the gates, and Satan welcomed him and said that he was very happy to see him. He said, “You are just like me; I am also a lover of Jaguars.”

The speed-fiend said, “Fine, give me the map of your highways.”

Satan became sad. He said, ‘Sir, we don’t have any highways down here – that is the hell of it!’

This is the situation of man. Man is Janus-faced, a double being, split in two. If you satisfy one thing, then something becomes frustrating to your other part. If you do otherwise, then the other part is dissatisfied. Something is always lacking. And you cannot satisfy both, because they are diametrically opposite.

And everyone is doing this impossible thing, trying to do this – to have a compromise somewhere so both heaven and hell can meet; so body and soul, the lower and the higher, the past and the future, can somewhere meet and have a compromise. We have been doing that for many lives. It has not happened, and it is not going to happen. The whole effort is absurd, impossible.

These techniques are not concerned with creating a compromise within you. These techniques are to give you a transcendence. These techniques are not to satisfy the divine against the animal.

That is impossible. That will create more turmoil within you, more violence, more struggle. These techniques are not to satisfy your animal against the divine. These techniques are just to transcend the duality. They are neither for the animal nor for the divine.

Remember, that is the basic difference between other religions and tantra. Tantra is not a religion, because religion basically means: for the divine against the animal – so every religion is part of the conflict. Tantra is not a struggle technique, it is a transcendence technique. It is not to fight with the animal, it is not for the divine. It is against all duality. It is neither for nor against really. It is simply creating a third force within you, a third center of existence where you are neither animal nor divine.

For tantra that third point is advait, that third point is non-duality.

Tantra says you cannot reach the one by fighting through duality. You cannot come to a non-dual point by choosing one thing in the struggle in duality. Choice will not lead you to the one; only a choiceless witnessing.

This is very foundational to tantra, and because of this tantra was never really understood rightly. It has suffered a long, a centuries-old misunderstanding; because the moment tantra says it is not against the animal, you start feeling as if tantra is for the animal. And the moment tantra says it is not for the divine, you then start thinking that tantra is against the divine.

Really, tantra is for a choiceless witnessing. Don’t be with the animal, don’t be with the divine, and don’t create a conflict. Just go back, just go away, just create a gap between you and this duality and become a third force, a witnessing, from where you can see both the animal and the divine. I told you that the animal is the past and the divine is the future, and past and future are opposed.

Tantra is in the present. It is neither past nor future. Just this very moment, don’t belong to the past and don’t hanker for the future. Don’t long for the future and don’t be conditioned by the past. Don’t allow the past to become a hangover and don’t create any projections in the future. Remain true to this very moment, here and now, and you transcend. Then you are neither animal nor divine. For tantra, to be such is to be God. To be such, in this suchness of the moment, where past is unrelated and future is not created, you are free, you are freedom.

These techniques are not religious in this sense, because religion is always opposed to the animal. Religion creates a conflict. So if you are really religious you will become schizophrenic, you will be split. All religious civilizations are split civilizations. They create neurosis, because they create inner conflict. They divide you into two, and one part of your being becomes the enemy. Then your whole energy is dissipated fighting with yourself.

Tantra is not religious in that sense, because tantra doesn’t believe in any conflict, in any violence. And tantra says don’t fight with yourself. Just be aware. Don’t be aggressive and violent with yourself. Just be a witness, a watcher. In the moment of witnessing you are neither; both the faces disappear. In that moment of witnessing you are not human. You simply are. You exist without any label. You exist without any name. You exist without any category. You are without being anyone in particular – a simple amness, a pure being. These techniques are for that pure being.

-Osho

From The Book of Secrets, Chapter 59

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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Duality Ends With the Fifth Body – Osho

The fifth chakra is the vishuddhi chakra. It is located in the throat. The fifth body is the spiritual body. The vishuddhi chakra is connected to the spiritual body. The first four bodies and their chakras were split into two. The duality ends with the fifth body.

As I said before, the difference between male and female lasts until the fourth body; after that it ends. If we observe very closely all duality belongs to the male and the female. Where the distance between male and female is no more, at that very point all duality ceases. The fifth body is nondual. It does not have two possibilities but only one.

This is why there is not much effort for the meditator to make: because here there is nothing contrary to develop; here one has only to enter. By the time we reach the fourth body we develop so much capability and strength that it is very easy to enter the fifth body. In that case how can we tell the difference between a person who has entered the fifth body and one who has not? The difference will be that he who has entered the fifth body is completely rid of all unconsciousness. He will not actually sleep at night. That is, he sleeps but his body alone sleeps; someone within is forever awake. If he turns in sleep he knows it; if he does not he knows it. If he has covered himself with a blanket he knows it; if he has not then also he knows it. His awareness does not slacken in sleep; he is awake all the twenty-four hours. For the one who has not entered the fifth body, his state is just the opposite. In sleep he is asleep, and in the waking hours also one layer of him will be asleep.

People appear to be working. When you come home every evening the car turns left into your gate; you apply the brake when you reach the porch. Do not be under the illusion that you are doing all this consciously. It happens unconsciously by sheer force of habit. It is only in certain moments, moments of great danger that we really come into alertness. When the danger is so much that it will not do to go about lacking awareness, we awaken. For instance, if a man puts a knife at your chest you jump into consciousness. The point of the knife for a moment takes you right up to the fifth body. With the exception of these few moments in our lives we live like somnambulists.

Neither has the wife seen the husband’s face properly nor has the husband seen the wife’s face. If the husband tries to visualize the wife’s face he will not be able to do so. The lines of her face will start slipping away and it will be difficult to say whether it was the same face he has seen for the last thirty years. You have never seen, because there must be an awakened person within you to see.

One who is “awake” appears to be seeing but actually he is not – because he is asleep within, dreaming, and everything is going on in this dream state. You get angry, then you say, “I do not know how I got angry; I did not want to.” You say, “Forgive me! I did not want to be rude; it was a slip of the tongue.” You have used an obscenity and it is you who deny the intention of its use. The criminal always says, “I did not want to kill. It happened in spite of me.” This proves that we are going about like an automaton. We say what we do not want to say; we do what we do not want to do.

In the evening we vow to be up at four in the morning. When it is four o’clock and the alarm goes off we turn over saying there is no need to be up so early. Then you get up at six and are filled with remorse for having overslept. Then you again swear to keep the same vow as yesterday. It is strange that a man decides on one thing in the evening and goes back on it in the morning! Then what he decides at four in the morning changes again before it is six, and what he decides at six changes long before it is evening, and in between he changes a thousand times. These decisions, these thoughts, come to us in our sleepy state. They are like dreams: they expand and burst like bubbles. There is no wakeful person behind them – no one who is alert and conscious.

So sleep is the innate condition before the beginning of the spiritual plane. Man is a somnambulist before he enters the fifth body, and there the quality is wakefulness. Therefore, after the growth of the fourth body we can call the individual a buddha, an awakened one. Now such a man is awake. Buddha is not the name of Gautam Siddharth but a name given him after his attainment of the fifth plane. Gautama the Buddha means Gautam who has awakened. His name remained Gautam, but that was the name of the sleeping person so gradually it dropped and only Buddha remained.

This difference comes with the attainment of the fifth body. Before we enter into it, whatever we do is an unconscious action which cannot be trusted. One moment a man vows to love and cherish his loved one the whole life and the next moment he is quite capable of strangling her. The alliance which he promised for a lifetime does not last long. This poor man is not to be blamed. What is the value of promises given in sleep? In a dream I may promise, “This is a lifelong relationship.” What value is this promise? In the morning I will deny it because it was only a dream.

A sleeping man cannot be trusted. This world of ours is entirely a world of sleeping people; hence, so much confusion, so many conflicts, so many quarrels, so much chaos. It is all the making of sleeping men.

There is another important difference between a sleeping man and an awakened man which we should bear in mind. A sleeping man does not know who he is, so he is always striving to show others that he is this or he is that. This is his lifelong endeavor. He tries in a thousand ways to prove himself. Sometimes he climbs the ladder of politics and declares, “I am so and so.” Sometimes he builds a house and displays his wealth, or he climbs a mountain and displays his strength. He tries in all ways to prove himself. And in all these efforts he is in fact unknowingly trying to find out for himself who he is. He knows not who he is.

Before crossing the fourth plane we cannot find the answer. The fifth body is called the spiritual body because there you get the answer to the quest for “Who am I?” The call of the ‘I’ stops once and for all on this plane; the claim to be someone special vanishes immediately. If you say to such a person, “You are so and so,” he will laugh. All claims from his side will now stop, because now he knows. There is no longer any need to prove himself, because who he is is now a proven fact.

The conflicts and problems of the individual end on the fifth plane. But this plane has its own hazards. You have come to know yourself, and this knowing is so blissful and fulfilling that you may want to terminate your journey here. You may not feel like continuing on. The hazards that were up to now were all of pain and agony; now the hazards that begin are of bliss. The fifth plane is so blissful that you will not have the heart to leave it and proceed further. Therefore, the individual who enters this plane has to be very alert about clinging to bliss so that it does not hinder him from going further. Here bliss is supreme and at the peak of its glory; it is in its profoundest depths. A great transformation comes about within one who has known himself. But this is not all; there is further to go also.

It is a fact that distress and suffering do not obstruct our way as much as joy. Bliss is very obstructive. It was difficult enough to leave the crowd and confusion of the marketplace, but it is a thousand times more difficult to leave the soft music of the veena in the temple. This is why many meditators stop at atma gyan, self-realization, and do not go up to brahma gyan, experience of the Brahman – the cosmic reality.

We shall have to be alert about this bliss. Our effort here should be not to get lost in this bliss. Bliss draws us towards itself; it drowns us; we get immersed in it completely. Do not become immersed in bliss. Know that this too is an experience. Happiness was an experience, misery was an experience; bliss too is an experience. Stand outside of it, be a witness. As long as there is experience there is an obstacle: the ultimate end has not been reached. At the ultimate state all experiences end. Joy and sorrow come to an end, so also does bliss. Our language, however, does not go beyond this point. This is why we have described God as sat-chit-ananda – truth-consciousness-bliss. This is not the form of the supreme self, but this is the ultimate that words can express. Bliss is the ultimate expression of man. In fact, words cannot go beyond the fifth plane. But about the fifth plane we can say, “There is bliss there; there is perfect awakening; there is realization of the self there.” All this can be described.

Therefore, there will be no mystery about those who stop at the fifth plane. Their talk will sound very scientific because the realm of mystery lies beyond this plane. Things are very clear up to the fifth plane. I believe that science will sooner or later absorb those religions that go up to the fifth body, because science will be able to reach up to the atman.

When a seeker sets out on this path his search is mainly for bliss and not truth. Frustrated by suffering and restlessness he sets out in search of bliss. So one who seeks bliss will definitely stop at the fifth plane; therefore, I must tell you to seek not bliss but truth. Then you will not remain long here.

Then a question arises: “There is ananda: this is well and good. I know myself: this too is well and good. But these are only the leaves and the flowers. Where are the roots? I know myself, I am blissful – it is good, but from where do I arise? Where are my roots? From where have I come? Where are the depths of my existence? From which ocean has this wave that I am arisen?”

If your quest is for truth you will go ahead of the fifth body. From the very beginning, therefore, your quest should be for truth and not bliss; otherwise your journey up to the fifth plane will be easy but you will stop there. If the quest is for truth, there is no question of stopping there.

So the greatest obstacle on the fifth plane is the unequaled joy we experience – and more so because we come from a world where there is nothing but pain, suffering, anxiety and tension. Then, when we reach this temple of bliss, there is an overwhelming desire to dance with ecstasy, to be drowned, to be lost in this bliss. This is not the place to be lost. That place will come, and then you will not have to lose yourself; you will simply be lost. There is a great difference between losing yourself and being lost. In other words, you will reach a place where even if you wish you cannot save yourself. You will see yourself becoming lost; there is no remedy. Yet here also in the fifth body you can lose yourself. Your effort, your endeavor, still works here – and even though the ego is intrinsically dead on the fifth plane, I-am-ness still persists. It is necessary, therefore, to understand the difference between ego and I-am-ness.

The ego, the feeling of ‘I’, will die, but the feeling of ’am’ will not die. There are two things in “I am,” the ‘I’ is the ego and the ‘am’ is asmita – the feeling of being. So the ‘I’ will die on the fifth plane, but the being, the ’am’, will remain: I-am-ness will remain. Standing on this plane, a meditator will declare, “There are infinite souls and each soul is different and apart from the other.” On this plane the meditator will experience the existence of infinite souls, because he still has the feeling of am, the feeling of being which makes him feel apart from others. If the quest for truth grips the mind the obstacle of bliss can be crossed – because incessant bliss becomes tedious. A single strain of a melody can become irksome.

Bertrand Russell once said jokingly, “I am not attracted to salvation, because I hear there is nothing but bliss there. Bliss alone would be very monotonous – bliss and bliss and nothing else. If there is not a single trace of unhappiness – no anxiety, no tension in it – how long can one bear such bliss?”

To be lost in bliss is the hazard of the fifth plane. It is very difficult to overcome. Sometimes it takes many births to do so. The first four steps are not so hard to cross, but the fifth is very difficult. Many births may be needed to be bored of bliss, to be bored of the self, to be bored of the atman.

So the quest up to the fifth body is to be rid of pain, hatred, violence and desires. After the fifth the search is in order to be rid of the self. So there are two things: the first is freedom from something; this is one thing and it is completed at the fifth plane. The second thing is freedom from the self, and so a completely new world starts from here.

-Osho

Excerpt from In Search of the Miraculous, Chapter Sixteen

Copyright© OSHO International Foundation

Here is the complete discourse Mysteries of the Seven Bodies and you can read the entire book online at the Osho Library.

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A Whole Throbbing – Osho

The world is there because of you – you create it, you are a creator. Every single being creates a world around himself, it depends on his mind. The mind may be illusory, but it is creative – it creates dreams. And it is up to you to create a hell or heaven.

If you leave this world you will not be able to leave it. Wherever you go you will create the same world again, because the world is constantly coming out of you just as leaves are coming out of the tree.

You don’t live in the same world; you cannot because you don’t have similar minds. Just by the side of you somebody may be living in heaven, and you may be living in hell – and you feel that you are living in the same world? How can you live in the same world when minds differ?

So the first thing to be understood is that you cannot leave the world unless the mind disappears. They are related, they depend on each other, they make a vicious circle. If the mind is there… And a mind is always a particular mind. When the mind is no more a particular mind, when it becomes a Mind with a capital M it is no more mind, it has become consciousness. A mind is always a particular mind and it carries a particular aroma around it – that is your world.

The mind creates the world and then the world creates the mind, helps the mind to remain the same. This is the vicious circle. But the source is in the mind; the world is just a by-product. The mind is substantial; the world is just the shadow of it. And you cannot destroy the shadow, but everybody tries to destroy it.

If this wife doesn’t suit you, you think another wife will. You are trying to change the world, and you are the same. You will just turn the next wife into an exact replica of the old. You will again create, because the wife will be just a screen.

And you will be surprised: people who have married many times, their experience is really strange. A person who has been married ten times recognizes the fact that ”How does it happen? In such a wide and big world I always stumble upon the same type of woman? Even by accident it seems impossible! Again and again!”

The problem is not the woman, the problem is the mind. The mind is again attracted to the same type of woman, again creates the same relationship, again finds the same mess and the same hell.

And the same happens in everything you do. Do you think you will live happily in a palace? You are wrong! Who is going to live in the palace? You will live there. If you are not happy in your hut, you will not be happy in your palace. Who will live in the palace? Palaces don’t exist outside you.

If you can live happily in a hut, you can live happily in a palace, because you create the world around you. Otherwise, as the hut pinches you the palace will pinch – even more so because it is a bigger thing. It will be a hell, just the same – more decorated, but a decorated hell is not a heaven. And even if you are forcibly thrown into heaven you will try to find an exit, or you will create your hell there.

I have heard about one man, a great businessman, a dress manufacturer. He died. Somehow, by some technical mistake, he entered heaven. He met his old partner there. The old partner was as sad as he was on this earth. So the businessman said, “What does it mean? You are in heaven, and so unhappy?”

The partner said, “It is okay, but personally I prefer Miami.”

And the other also came to the same conclusion within days. They again became partners there, and they wanted to start a business firm to manufacture dresses.

The same is going to happen wherever you go, because you are the world. You create a world around you, then the world helps the mind which has created it. The son helps the father, the son helps the mother, your shadow helps the substance – then the mind is strengthened more, then again you create the same world on the same lines. From where to start a transformation? How to change?

If you look, the first look will say to change the world, because it is so apparent around you. Change it! And that’s what you have been doing for many lives: continuously changing the world, changing this and that, changing houses, bodies, wives, husbands, friends – changing, but never looking to the fact that you remain the same, so how can you change the world?

That’s why a false tradition of renunciation came into existence all over the world. Escape from the house and go to the monastery. Escape from the market, go to the Himalayas. Escape from the world! To the Himalayas you can go easily, but how can you escape from yourself? You will create the same world there – the same! It may be a miniature world, it may not be so vast, but you will do the same. You are the same – how can you do anything else?

Deeper insight reveals that: change the mind, then the world changes. Then wherever you are a different world is revealed. You go deeper, and then you understand that if you want to be really without the world around you…. Because howsoever beautiful the world is, sooner or later it will become a boredom and you will be fed up. Even if it is a heaven you will start longing for the hell, because the mind needs change. It cannot live in the eternal, it cannot live in the non-changing, because the mind hankers for some new curiosity, some new sensation, some new excitement. It is not possible for the mind to stop time and to remain timelessly.

That’s why the mind cannot live in the now, the here, because now is not a part of time. It never changes, it is eternal. You cannot say it is unchanging, it is not permanent, it eternal. It is simply as it is. Nothing happens there. It is emptiness.

Buddha has called it shunyata – absolutely empty. Nothing happens there, nobody comes, nobody goes. There is nobody, because if somebody is there then something or other will happen.

Mind cannot live in the eternal now. Mind wants change and goes on hoping, and goes on hoping against all hope. The whole situation is hopeless, but mind goes on hoping.

I have heard:

Mulla Nasruddin remained unemployed for many, many years because he wanted to be an actor and he had no talent. But every day, religiously, he would go to the agent. Hopefully he would knock at the door, enter the office, and inquire, “Has something happened? Am I booked somewhere?”

And the agent would say always the same: “I cannot do anything, nothing is possible.”

Days passed, weeks passed, then years passed and the Mulla’s knocking became a routine. Whatsoever the season, the climate, good or bad, but one thing was certain for the agent – that Mulla would come. And he would again ask hopefully, and the man would again say the same thing: “Nasruddin, I cannot do anything, nothing is possible.”

Then one day the knock was different, a little sad. And when Mulla came in, even the agent was surprised: “Why is he so sad?”

Mulla said, “Listen, for two weeks don’t book me anywhere because I’m going for a vacation.”

This is how mind functions – goes on hoping, not for many years; but for many lives! You knock on the same door with the same inquiry and desire, and it is always no. What have you gained through mind except nos?

Yes has never come that way, it cannot come. Mind is a futile effort. It is desert like, nothing grows on it, nothing can grow. But it goes on hoping. Even a desert dreams, and dreams of beautiful gardens, rivers flowing, brooks and waterfalls. Even a desert dreams… and that is the dream of the mind.

One has to be alert. There is no need to waste any more time – no need to knock on the agent’s door. Enough you have lived with the mind. Nothing have you achieved through it. Is it not the right time to be alert and aware?

Of course you have gathered many miseries and many hells – if you call them achievements then it is okay – anguish, frustration. And wherever you move with the mind something goes wrong, because mind is the mechanism of the wrong. You look: something goes wrong.

Mulla Nasruddin’s son was entered into the school. The teacher was talking about geography and she talked and explained the shape of the earth and everything. And then she asked Mulla Nasruddin’s son, “What is the shape of the earth?”

He remained silent, so just to provoke his answer she said, “Is it flat?”

The son said, “No.”

She became more hopeful; she said, “Then is it a globe, round-shaped?”

Nasruddin’s son said, “No.”

Then she was surprised. She said, “Only two are the possibilities: either it is flat or it is global, and you say no to both. So what is your idea?”

The son said, “My Dad said it is crooked!”

For the mind everything is crooked, not because everything is crooked – the way the mind looks, anything that penetrates the medium of the mind becomes crooked. Just as you put a straight thing into water, a straight staff, and suddenly you see the medium of the water has done something; it is no more straight. You bring it out of the water; it is again straight. Put it in again…

And you know that the staff remains straight even in water, but your eyes still say that it is not straight. A hundred times you can bring it out and put it in. Even if you know well that the staff remains straight, the medium will again give you the false information that it is no more straight.

You have known many, many times that the misery is created by the mind, but again you fall a victim. Mind creates misery. It cannot create anything else because it cannot encounter reality. It can only dream – that is the only capacity for the mind. It can only dream. And dreams cannot fulfill, because whenever they come against the reality they are shattered.

You live in a house of glass, you cannot face reality. Whenever reality comes your house is shattered, and many houses you have lived in are shattered. You carry their ruins in the mind, the anguish that resulted. And that has made you very sour, very bitter.

Taste anybody and you will taste him bitter. And that is the experience of others about you also:  everybody tastes bitter. Come closer and everything goes bitter; remain distant, everything looks beautiful. Come closer, everything goes bitter – because when you come closer, minds penetrate each other and everything is crooked, then nothing is straight.

This has to be realized as your experience, not as a theory from me or Sosan. Sosan can’t help, neither can I. It must become your own experienced phenomenon. Experienced, it becomes a truth – and then many things start changing, then you drop the mind.

And when the mind drops, all worlds disappear. When the mind drops, objects disappear; then they are no more objects. Then you don’t know where you end and where things start, then there are no boundaries. Boundaries disappear.

In the beginning you feel as if everything has gone blurred, but by and by you settle in the new phenomenon which is of no-mind. Then stars are there, but they are part of you, no more objects. Flowers and trees are there but they flower in you, no more outside. Then you live with the totality.

The barrier is broken – the barrier was your mind. Then for the first time there is no world, because world means the totality of objects. For the first time there is a universe, and universe means one. Remember the word ‘uni.’ This you call a universe? Wrongly. Don’t call it a universe, for you it is a multiverse. Many worlds, no more one, it is not yet.

But when the mind drops, worlds disappear. There are no objects. Boundaries mingle and meet into each other. The tree becomes the rock, the rock becomes the sun, the sun becomes the star, the star becomes the woman you love, and everything is meeting and mingling into each other. And you are not there, separate. You are in it throbbing at the very heart, pulsating. Then it is a universe.

Mind drops, objects disappear – the source of dream has disappeared. What have you been doing? You have been trying to get a better dream, to no avail of course. But the whole effort of the mind is to get a better dream. Don’t think that mind can give you a better dream – a dream is a dream. Even if better, it will not be a satisfactory thing, it cannot give you a deep contentment. A dream is a dream!

If you are feeling thirsty you need real water, not dream water. If you are hungry you need real, substantial bread, not dream bread. For a few moments you may be able to deceive yourself, but how long?

Every night it happens: you are hungry, the mind creates a dream – you are eating, you are eating delicious things. For a few minutes it is okay even for a few hours it is okay, but how long? Can you stay in this dream forever and ever?

It helps sleep, you don’t get disturbed. Otherwise hunger will disturb you, you will have to get up and go to the fridge. It helps: you can go on sleeping, feeling that you are eating; there is no need to go anywhere. But by the morning you will know that your mind deceived you.

Your whole life is just like a dream, and you are substituting dream objects for the reality. So every day everything is shattered, every day you are shocked into reality, because the reality goes on bumping from here and there. You cannot avoid it! A dream is a very fragile thing; the reality goes on bumping in and breaking.

And it is good, it is for your good, that the reality breaks your dreams, shatters them to pieces. But you again start collecting those pieces and creating other dreams. Drop it! Enough you have done that. Nothing has been achieved. Now no more of it!

Once you understand that dreaming has to be stopped, the world of objects disappears. The world will be there, but not of objects. Then everything becomes alive, everything becomes subjective.

That is the meaning of religious people who say that everything is God. What are they saying? God is just a metaphor. There is nobody sitting somewhere in heaven, controlling, managing, engineering. God is just a metaphor – the metaphor that the things in the world are not like things, they are persons. Deep inside a subjectivity is there. Everything is alive and throbbing. And this throbbing is not a fragmented process, this throbbing is a whole throbbing.

Of course you feel the beat of the heart near the heart, at the heart. But you think it is only in the heart? Then you are wrong – the whole body is throbbing. The heart only indicates, the whole body is throbbing. That’s why when the heart stops, the body is dead. It was not the heart really that was throbbing, the whole body was throbbing through the heart; the heart was just an indicator.

You are throbbing, but the whole is throbbing through you – you are just an indicator, a heart. The universe throbs and beats through you. You are not, the universe is.

And the universe is not a totality of objects, it is a subjectivity. It exists as a person. It is alive, conscious. It is not a mechanical arrangement. It is an organic unity.

-Osho

From Hsin Hsin Ming: The Book of Nothing, Chapter Five

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.

When You are Not there is Love – Jean Klein

When you look for yourself you can never find the one you are looking for. There comes a day when there is a certain maturity in you and you will see that the looker is what he is looking for. What you are looking for is peace, silence, yourself, and it can never be an object. It is a feeling. It is a jewel in your feeling. You must love the jewel. You must be it, never go away from it. The jewel is the jewel of your heart. But first you must love what You Are really, then you can also love your surroundings. When you are not, then there is love. It seems very clear, no?

In a religious way of speaking it is only when you are not that God is. But when you live with the glimpse of truth you are already orchestrated. Your energy is more or less orchestrated. Follow the shadow and it brings you to its substance. When there is intelligence, there is creativity and beauty. The ultimate is beauty, beauty that can never be defined.

Let us be for a little while in silence.

-Jean Klein

From Living Truth, p. 232

In Two Steps the Whole Journey is Complete – Osho

So these are the three words: thinking, feeling, being. From thinking, nobody has ever been able to reach being. Nobody can bypass feeling; feeling is the bridge. The first step is from thinking to feeling, and the second step is from feeling to being. And in two steps the whole journey is complete.

So remember, feeling will be tremendously beautiful, but don’t stop there. That is only a stopover. You can rest there a little bit, enjoy the world of the heart, but remember there is one step more.

Through contradictions I destroy your clinging to the mind and thinking. Through silence I destroy the world of your feeling. And when both these layers are gone, you are as existence wanted you to be, in your purity, in your individuality. You have come home.

So don’t be worried, the journey has begun. Don’t stop until you come back home, where there is no thinking, no feeling, but only a sense of existence. In that experience, I will be able to convey to you that which is unconveyable in any other way. Then I am not the master and you are not the disciple.

In the mind, I am the teacher, you are the student.

In feeling, I am the master, you are the disciple.

In being, I am not, you are not – existence is.

-Osho

Excerpt from From Death to Deathlessness, Chapter 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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.