Aloneness is the Presence of Your Eternal Being – Osho

The deeper into myself, the more alone I feel. There is only nothingness. And sometimes, looking into your eyes, I get the same feeling of a vast emptiness. 

If it is natural—if being alone is basic, the very essence of my being—then how could the illusive idea of becoming one, of falling in love with somebody eternally, come into being in the first place? And why is it so painful to become aware that it is an illusion? Please clear my doubts.

You are the doubter and you are the doubt. There is no other doubt. First, when you say, “The deeper into myself, the more alone I feel,” if you have really been falling deeper you will feel aloneness but you will not feel “I am alone,” because then there are two things, I and aloneness. Then you are not alone. Then there is the experiencer and the experienced, the observer and the observed. Then you are not alone; the other is there—the experience is the other.

When you really fall deep into yourself, you will not find yourself; that is the whole thing to understand. It is only on the surface that the waves exist. If you go deeper into the ocean you will not find waves, or can you? How can you find waves in the depth? They exist only on the surface; they can exist only on the surface. They need winds to exist.

The ‘I’ can exist only on the surface because it needs thou, the wind of the thou to exist.

When you go deeper into yourself the winds are no longer there, thous are no longer there. How can there be ‘I’? I and thou exist in a pair, they are never divorced. Yes, you will find aloneness, but not I-ness. And aloneness is beautiful. Let me remind you again, the word alone means all one. That’s how it is constructed—all one. On the surface you are separate from all. In fact on the surface you are lonely because you are separate from the all. In the depth, when you have disappeared, there is no distinction between you and all. All is one, you are no longer, aloneness is.

You say, “The deeper I fall into myself the more alone I feel.” You must be imagining that you are falling deeper into yourself. The mind can go on playing games. It can play the game of being alone, it can play the game of being in prayer, it can play the game of being in meditation, but if ‘I’ remains then you can be certain it is a game, nothing real has happened. That’s why again the desire for the other will arise.

The ‘I’ cannot exist alone. It needs the other to support it, to feed it, to nourish it. It will bring you back to the other. That’s why when you are lonely you start thinking of your beloved, of your friend, of your mother, father, this and that, a thousand and one things.

You create imaginary ‘thous’. If a man is put in isolation for more than three weeks he starts talking to himself. He creates the whole dialogue. He himself is divided in two—I and thou. He becomes two so the game call be played. ‘I’ cannot exist separate from ‘thou’.

“The deeper I fall into myself, the more alone I feel.”

No, you must be feeling lonely. Never use these two words as synonymous. Loneliness is negative, aloneness is positive. Loneliness simply means you are missing the other. The other is absent; there is a gap in you. Aloneness means you are present; there is no gap in you. You are full of presence, you are utterly there. Loneliness is the absence of the other; aloneness is the presence of your eternal being.

You say “there is only nothingness.” No, if there is only nothingness then there is no problem. If there is only nothingness and nobody to know it, nobody to feel it, then there is no problem. Then from where comes the doubt? How can the doubter arise? No, you are there. That nothingness is bogus because you are there. How can it be nothingness? It is just your idea.

This used to happen in my family when I was a child. I was so lazy—I am still—I was so lazy, utterly lazy, that my family lost all hope with me. By and by they started forgetting about me, because I would never do anything. I would sit in the corner and just sit, either with closed eyes or with open eyes, but I was so absent to them that by and by they became oblivious to me.

Sometimes it would happen that my mother would need something from the market, vegetables or something, and I would be sitting in front of her and she would say, “Nobody seems to be present here.” She was just sitting in front of me and talking to me, “Nobody seems to be here. I want somebody to go and fetch vegetables from the market.” And I was sitting in front of her and she said, “Nobody is here.”

I was counted as nobody. Even if a stray dog would enter in the house I would allow it. I was sitting at the gate and the dog would enter and I would watch. And my mother would come rushing out and she would say, “nobody is here to prevent this dog” — and I was sitting there! By and by they had accepted that I was as if not. But that does not make much difference; I was there. I had seen the dog coming, I was hearing their words. I knew I could manage to go to the market-place and fetch vegetables for her. And I would laugh at the whole idea — that she went on saying that nobody was there.

That’s what is happening to you. You are there, and you say nothingness is. You are oblivious of yourself, you don’t take note of yourself, otherwise you are there. If you are not there, who is saying that nothingness is? Then there is nothingness when you are not there, then there is pure nothingness. In that purity is nirvana, enlightenment. That is the most valuable place to be, the most spacious place to be. It is the space everybody is searching for, because it is unlimited, infinite. And its purity is absolute. It is not polluted by anything; even you are not there. There is light and there is consciousness, but there is no ‘I’. ‘I’ is like ice, frozen consciousness. Consciousness is like melted ice, liquid, or, even better, even the water has evaporated, has become invisible.

And you say: “And why is it so painful to become aware that it is an illusion?”—the  other. It is painful because the ‘I’ starts dying. To recognize the other as the illusion, to recognize love as illusion, is very hard, because then the I starts dying. If you drop the ‘you’, the ‘I’ cannot exist. And you don’t know the beauty of dropping the ‘I’. And you ask: “If it is natural—if being alone is basic, the very essence of my being—then then how could the illusive idea of becoming one, of falling in love with somebody eternally, come into being in the first place?”

It came only because of that—because aloneness is basic, essential. The Hindu scriptures say that God was alone. Just think; just visualize God alone and alone and alone for eternity. He became fed up with his aloneness, it was monotonous. He wanted to have a little play. He created the other and started playing hide-and-seek.

When you are tired of the play, when you become fed up with the play, you become a Buddha again. You again drop your toys. They are created by you, the value is imagined by you; you have put the value on them. The moment you withdraw your value they disappear, you are again alone.

The Hindu concept is tremendously valuable, significant. It says God was alone, it became monotonous, and he created the world, the other, just to have a little chitchat with the other, to have a little dialogue. Then again and again one comes and feels tired and bored with the other, disappears into oneself, again reaches to one’s nothingness and becomes a god.

You are all gods who are deceiving themselves. It is your choice. The day you choose not to be this way you will be free. It is your dream. Because of aloneness, because aloneness is the essential quality of your being, the other has been created.

You just try it, go for a few weeks to the mountains and sit alone and you will feel very good. Everybody is tired of relationship and fed up and bored. Go to the mountains and sit silently and you will feel so beautiful, but after three or four days, five days, seven days, three weeks, you will start thinking of the other. Your woman again starts being attractive to you. You forget all the nastiness and all the nagging. You forget all that she has been doing to you, you completely forget all. She is again beautiful, she is again lovely, she is again fantastic, mm?—you put value again.

Then you have to come down from the mountains to the plains, and for two or three days with the woman things are going beautifully — a new honeymoon and after two or three days things become difficult again, and again you start thinking how to meditate, how to be silent. This is how you go on. Just watch your consciousness and its fluctuations and through it you will know the whole process of existence, because you are a miniature existence.

The pendulum of consciousness goes on swinging between meditation and love, between aloneness and togetherness. And because all the religions of the world up to now have been either of love or of meditation, they were fragmentary, they were not total. I am giving you the total religion. I am not choosing.

For example, Buddha had chosen meditation. He gives you the love for meditation, no other love. He teaches you only to be alone, absolutely alone and nothing else. It is good, it is tremendously good for people who are tired and fed up with the world.

He was tired and fed up with the world. He was a king, he was not a beggar. He was tired of women. His father had brought all the beautiful girls from the kingdom for him. He had one of the most beautiful harems. If you get all the beautiful women of the world in your house, how long will you be able to live there? Just think of it: one is more than enough. Now all the beautiful women of the kingdom were there. It must have been maddening. If he escaped, it is no wonder. All the pleasures were arranged for him, every kind of pleasure was arranged for him. If he became fed up, it is no wonder. He moved to the other pole. The other was too much. He escaped into the jungle, he became alone.

There are religions which are religions of meditation — Buddhism, Jainism. There are religions which are religions of love—Christianity, Mohammedanism. And this has to be understood. Jesus is a poor man, so is Mohammed. This can’t be accidental. Mahavira is a king, so is Buddha. The two kings have given to the world the religion of meditation, and the two poor people of the world have given the religion of love.

The poor cannot be fed up with the other. The poor has not had that much of the other.

The poor hankers for the other. The other may be the woman or money or power or prestige or God; it makes no difference — the other is needed.

Christianity and Islam are both religions of prayer, love—love for God, prayer for God.In Buddhism, in Jainism, there is no place for God at all because there is no place for the other. Aloneness is enough. In Jainism and in Buddhism there is no existence of anything like prayer, the word has not been heard; they know only of meditation. Christianity knows nothing of meditation. These are not accidental things; they show something about the founders.

I am giving you a total religion, a religion which allows both. When you are feeling tired with the other, move into meditation, swing into meditation. When you are feeling tired of aloneness, swing into love. Both are good. Both are contradictory, but through contradiction great joy arises. If you have only one you will not have that kind of richness. The one can give you silence or can give you great joy, but both can give you something infinitely precious, incomparable. Both together, they can give you a silent ecstasy, a peaceful joy. At the innermost core you remain utterly silent, and on the periphery, the dance. And when silence dances or silence sings, that is the richest, the peakest of peaks. Hence my insistence for both.

George Bernard Shaw once at a party was sitting alone at the edge of the room. His hostess came over to him and inquired solicitously, “Aren’t you enjoying yourself?”

Shaw replied, “That’s all I am enjoying.”

He has hit upon a great truth, a great insight is there: one’s self is all anyone can enjoy.

Life starts taking the quality of silence. But if you can enjoy only yourself and never the other then you will miss the other dimension. One should be capable of enjoying oneself and the other too. That’s what I call the whole man, the holy man.

-Osho

From The Diamond Sutra, Chapter Ten

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 Path of Four Bodies – Baba Purnanand Bharati

Baba Purnanand Bharati

How to go through the journey of Four Bodies – Part 1

It is possible that people don’t know about this journey at all and that all the bodies have their own qualities and nature. To awaken the bodies means to enter them. Soon as the first body is purified you enter the next body. Bodies wake up systematically in a sequence, they are joined together. All bodies get over one by one, and then they all collapse.

  1. Isthool Sharir

First is the isthool sharir (gross body), it will be awakened by hatha yogapranayama and yoga. A full-forced hatha yoga will get you entry to the first body. Second body is the bhava sharir, it is awakened by mantra yoga. The day your wakefulness towards the mantra is so absolute that it is mastered, you’ll enter the second body. The third body is sookshma sharir, one cannot enter this body without the bhakti yoga or devotion, when you live the full dimension of devotion with the remembrance of the supreme, filling up the supreme in each breath, then the whole culmination of devotion rises in you and you enter the third body. The Fourth body is manas sharir, it is awakened with raj yoga. It is a way of being a witness sakshi.

Work has to be done on the First body because of the way it is now, it needs to be made free from lethargy. Sleep and eating will be reduced as a result. If one is fond of too much eating, then he is below the first body, which is an animal body. You are roaming with the reservoir of sleeping energy, you have become dense and are not transparent. With the Hatha Yoga, whole of hidden energy will burst out and you’ll be out of the gravity, denseness will be gone and fluidity will be there, in this fluidity will occur mantra yoga.

Dynamic, Kundalini and Nadabrahma meditations come under hatha yoga, if these meditations done 4-6-8 months vigorously or if for a year or two, one can enter the first body and for the first time will experience the inner self not the outwardly self.

  1. Bhava Sharir
    Everyone has to go through the Mantra yoga, today too there is a lot of importance of the mantra. Chant anything – Ram or Om or Om Namah Shivaye or Om Osho Namaye or Osho or your own name, but chant with such concentration, wakefulness and understanding that you become the mantra yourself. Chanting om mantra is the best because Om is a complete word, this word is rounded and doesn’t have corners and doesn’t prick. Ram is also good (not the Dashratha’s Ram) Practicing mantra will let you have control over the speech, you’ll understand the mystery of your speech.
  1. Sookshma Sharir
    Third body is awakened with devotion or Bhakti Yoga, this phase will definitely arrive, and you will become a Meera. Devotion is the result of pure sentiments. Devotion makes you the Supreme’s person, Supreme will accept you. If you have not lived the devotion, you cannot practice the witnessing sakshi. If the devotion is pure, witness will occur. The thoughts will be pure in witnessing.
  1. Manas Sharir
    Fourth body is awakened with raj yoga. In the raj yoga, you have to be a witness every moment, witness to every happening, there is nothing else here except for witnessing and it’ll happen on its own. Witnessing doesn’t occur to anyone because the previous three levels are bad and the unconscious catches you so quickly that you cannot become witness to thoughts, emotions or anything. If all three levels of yours are not awakened, how will you go for the journey to the fourth one? You will turn schizophrenic, you’ll fall sick, whoever tries practice for the fourth or the fifth’s body directly will become neurotic.

For the fifth body, you don’t have to do anything, it becomes the body of the supreme, the body of the soul atmik. If this journey starts, there is no other journey left after this because now you are not there. You are only four bodies, in the fifth one you are finished, the ego completely departs.

You have to go through the four bodies, the ego will be crystallized only with this sequential journey. The practice has to start from the first body, where you are now.
After Hatha Yoga, the mantra will come to you. It will be revealed to you but the most difficult is to enter the first body, people remain standing out of it.

If the hatha yoga is completed you’ll definitely enter the mantra yoga because hatha yoga will throw you into the mantra yoga. When mantra awakens, there will occur such a devotion within you that you’ll want to worship pebbles and stones, will want to touch everyone’s feet. The ego that satisfies will become the nature of the soul, it will dissolve into the witness. People begin wakefulness hosh from here in the fourth body.

If any delusion has set in about your practice then reverse the practice, go back to the first step, complete it to move to the next bodies. I’m pointing to all the friends if the practice has not been fruitful then there is a mistake, and the mistake is that the beginning has not been proper. Everyone has to check within – who needs to start with what body and then start it, i have told the Sutras and the way is this. It is not possible that the practice does not fructify when one has walked through the sequence, it will, it is my guaranty.

How to know what body we are in? – Part 2

It is the quality and the nature of the bodies – If you have come back into the first body, there is lethargy. As it purifies, lethargy will be reduced, sleep and hunger will go down. If you are in the second body, which is a body of mind, here is the distortion of the sentiments, you know it, the crooked thoughts like – killing someone, robbing someone, having sly intentions. Distorted sentiments means to ‘take away than to give’. If this distortion is persistent then your second body has not been purified. Only mantra can purify it. Now you fall back and will practice more for the first body to go to the second body, going up and down like this will go on. When you’ll be crystallized in the first one then only you’ll be free from it, and then you won’t have to come back to it.

Once free from the second body you won’t need the Mantra practice again, free from third body, devotion will be over, no need of any devotional sentiment. In fourth the witnessing will take birth and in the fifth, the soul will be born in you.

Hatha yoga will throw away all the lethargy because lethargy and religion have got nothing do with each other, a lethargic person cannot be on a religious journey. Then mind is very fickle, mind carries a lot of distortions, which goes away with the mantra yoga because all the fickleness will be drunk by the mantra. Thoughts will be stopped, they all will be collected and absorbed in the mantra. And you will have full control over your speech.

All this will go on naturally, nature works up till the fourth body. Sometimes accidentally too people reach the fourth body, after meditation for four days if the journey has been over for the last bodies. The journey of the last life carries only up till fourth body. The fifth body has no such play of the last birth, its practice will only be in the present life. If in this life all your four bodies are purified, if the Raj Yoga has fructified, the old journey will be added and continued in this life. If its the journey of the fifth body then this birth will be the last one, you won’t take a birth again. If there still a journey, it will be in an esoteric way, where there is no need to take up a body.

People become deities Devatas, and live on their deity’s plane Dev yoni. Their journey goes on by helping many people and they are full of compassion. For all of us also there is continued support from some or the other esoteric plane, we cannot do it alone.

On the journey for the fifth body, up till fourth the nature will create obstacles. After fifth all obstacles will be removed because now you have been caught by some esoteric support. Now whatever happens here you won’t be scared, wherever you fall, you’ll rise. This is the state in the fifth body.

After this nothing can be talked about because there are many esoteric talks.

Our understanding cannot go beyond fourth body, the Manas Sharir. There are reasons for that, it is most difficult that someone leaves the first platform, generally the whole life is spent and gets over at the very first platform. There is no progress beyond the gross body. If one is not a practitioner, the understanding to go beyond the gross body won’t be born in him. In the practice we understand the gross body and enter into it. The difference between a practice and non-practice is that when there is any pain one experiences the other body otherwise not, but a practitioner experiences another body without any pain or problem arising.

What is the crisis of the questioner’s here is crisis of everyone, actually the journey to the fourth body remains as it is. it is not that you have gone above any of the bodies, these are four levels of only one body, like a building has four floors. And you have believed the fourth floor to be the last one, but there is a journey beyond it. If any practitioner returns in the practice means he hasn’t gone beyond the fourth body.

First he needs to accept that he goes to the fourth floor and its roots are in the first floor because the building is one, so he goes to the fourth floor and comes back to the first one. This works on the grace, when you are on the first, you get the grace of second and so on, when on fourth you get grace of fifth, when the practitioner cannot understand this and thinks he has reached and there is no further destination. The day this is felt he will fall down because the journey is still on.

If feels there is nothing left to cover and this is fourth and the last destination, so you’ll have to come down from the fourth because you are in the momentum still.

Question : Why does the energy move in circles?

Baba: The manner of practice is that the steps below have to be broken, if you have lived the first body properly, it should be finished, because you have lived it, used it and now it got captivated (taken over) by the next body, then you have lived the second and second got captivated by the third and so on, when this happens then what remains to go back to, in circles? If you are going round in circles it means that you are still left with all four bodies, you go from first to fourth and from fourth to first, your energy is moving in circles otherwise the energy does not move like this.

There is a lack of wakefulness, dedication and faith, there is a lack of practice. One has to look at the first body in a complete wakefulness. Journey from the first to fourth body happens naturally also. But man falls off only when he has not wound up all the bodies. When you are stable in the fifth all these bodies will be wrapped up.

In five bodies there are actually only four, fifth is something else, it is a union of these four. In the fifth body the practitioner is steady, he develops compassion, amiability, love and many other qualities will take birth. Why will he go down now? He will go on to compassion. He will be full of love for the entire cosmos, from every child to ant to mountains. Now the course of his energy will be in a different flow.

Up till fourth body, no one has a center, you are falling rising and falling. When all four bodies rise and dissolve into the fifth body then for the first one finds a center. Then you are crystallized in yourself, and there you cannot experience yourself as a person, no matter how hard the world tries you don’t perceive yourself to be a person because there is no notion to be a person is left anymore. There is only one notion, the notion of the totality. You become the whole samashti, not a person. Then there are journeys of the whole, there is a play of the cosmos after the fifth body – the cosmic body brahma kaya and then the nothingness shunyata.

The role of ego ahankaar in the practice – Part 3

This is the story of many practitioners. If this journey is not carried out in a well-organized way, being on fourth body they feel as if they have reached the sixth or fifth, now they come down, go up and then come down, this irony remains with such practitioners.

There is a huge role of ego (ahankaar) here, an amazing role. A worldly person doesn’t have such a strong ego, really a worldly person has no ego at all. The person who hasn’t touched the fourth body, ego hasn’t touched him only. Your ego lives in many pieces in the worldly life, there is neither ego nor determination in the world. This kind of ego is ready to bow down anywhere, ready to compromise anywhere, anyone can lure your ego for a little money. Is this called an ego? This is no ego, no one is an egoist here and I’ll excuse a worldly person for it. Position, wealth etc. is a cheap ego.

A real egoist is a saint, why is he an egoist, because there can be no journey without an ego. What happens with a saint is the ego begins to experience contentment, because it starts to become integrated. A worldly person’s ego is scanty and scattered. Try and understand what I’m saying here, the ego for the first time births in a saint.
Ego is not a bad thing, it is the ego only that we need to unify, integrate.

In the world, the one who is earning wealth, one in politics, one for a designation, all are trying to crystallize in the ego, get integrated in it, but even after a lot of efforts this doesn’t happen to the people in the worldly quests, ego doesn’t get crystallized, it happens to a very few men but then a derangement starts to set in. Don’t understand it wrongly.

Ego gets crystallized in a practitioner, the journey is not possible without the ego. It is only the ego that does the journey, I practice, and I want to know the supreme, here who is this ‘I’, who wants to know the supreme, wants to gain the supreme?

If you have ever possessed anything, then that only thing is the ego, and it is shallow, so you are suffering its pain because when ego splits, it cannot get the full fun of itself in the pieces. It is in pieces, broken, ready to bow, ready to be sold, ready to diminish, this kind of ego does not get contented.

A saint’s ago is amazingly contented and what is this contentment about? When a saint with his continuous practice reaches the fifth body, internally he starts to feel – ‘I’m a god, I’m everything”. Unless the ego can say this that ‘it is a god’, it cannot be contented. Really it has been a big play (leela), been a big journey for the ego – in the journey of the four bodies, you have given away the first body then second and when given away the fourth body a little bit, you get the fifth body in the form of ego as ‘self’ asmitaa.

But there is a tough wall in between the fourth and the fifth body. It is a wall of the ego itself. From here the dissolution will begin. The energy works up till here, energy works only as far as there is no contentment of the ego. Ego vanishes as the gap of the energy stops – this rise and fall of the energy, from first to fourth body and reverse, this is how the journey of the ego goes, all the superficial play of the ego, it keeps producing the energy in order to satisfy itself.

The integration occurs in the fifth body. In the fifth body the ego has to be crystallized, consolidate. The practitioner feels that he has reached because it is the ego that has to reach, the ego feels the contentment. In the beginning of the fifth body, there is an amazing contentment, which can be its barrier too. The journey halts for many practitioners, it takes many lifetimes for further journey. It requires a grace of Guru and the second important thing that it requires is ‘understanding’.

Now there is no game of the energy in you, rise and fall of the energy becomes a kiddish stuff, now there is nothing except for dying. When anything arrives at its full destiny it begins to be erased. This is the law of this universe; either you are into the process of building up or fading away, when the building process is over, you get into the process of fading away.

If you live with utter wakefulness, the ego builds up as far it can, will reach the role it can. There the ego experiences that it needs nothing, as if it is contented, it is out of everything but it itself is sitting still.

Here the practitioner needs to be very cautious because his ego is crystallized and others have shallow egos, others will be attracted, they will love to hear from the practitioner because they get some contentment out of people with crystallized ego, 99% do not understand this and their marketing starts off, they get into talking out. They fail to break the wall between the fourth and the fifth body. This wall is so intense that breaking is almost a death. The death of ego feels like you are going on committing suicide. The ego has to die and it has been the ego that has bought you up till here, it has made you integrated, reached you a state. The journey now has bought you as far as it could. Now after this, it is the ego that has to disappear. It can disappear.

Now the practitioner has to get into seclusion, talk to no one, no second person should know, it’s a very secret affair. If such a state has built up for someone, he should get away from the people, people will catch you, will flatter you, will get you trapped and can bring you down into the hell. This is the game of nature, it is such a beautiful state and there is a trap here too. Nature traps you in a very sweet way, it will get you to be worshiped and you feel that you have arrived. All is the game of the ego, you have crystallized it so much with the practice that you begin to in-cash it. Here the practitioner will fall, rise and fall again, will experience hell and heaven 2-4 times in a day, but the ego is crystallized enough that even after falling, it won’t stay there, he’ll rise and come back to the same place.

In a saint the same ego gets intensified, gets crystallized and the same ego when erased within you, becomes the soul. The ego departs, melts and the soul will manifest. So long you take the juice out of the ego, the soul keeps sleeping in it. It’s not anything different, believe ego is a sleeping soul, not any other thing. That’s why it has so much power in it. When it starts to crystallize, the man gets specific vibrations around him, the aura abhamandal changes. The ego crystallizes for a worldly man too, but there remains a demand in a worldly man’s ego, so that ego is impotent. But an abstainer sanyasi is an ultimate egoist, it sparkles in their eyes and it should sparkle because their ego has crystallized so much that no one can defer from what they say.

Stronger the practice more the rise in intensity, this intensity has its own beauty. If there is no intensity, there will be no jump, when anything that comes into its completeness, starts to erase. This is natural.

Those who are experiencing rise and fall in the practice, they need to be very watchful. If they collect even four followers for themselves, the followers can spoil the whole life-work for a practitioner. The soul is nourishing like being in the womb. You have to walk very carefully in the ego, like a pregnant woman walks. You need to be alert completely towards yourself, towards your ‘I’. Now your ‘I’ is not an ordinary ‘I”, it is very strong, and you should not have any association with it. Whenever ‘I’ appears you must stand away from it completely, do not take juice out of it and here the ‘I’ is most juicy, because in journeys of four bodies in many lifetimes it has turned absolute now, after millions of years. This can be a fortune and misfortune both.

Once the practitioner crosses the 5th body, he is not there anymore, there is only the soul and the soul gets on to the journey to supreme, it fades away and dissolves into the supreme. Here, there is a thick wall of void shunaya, not material but an incredible wall.

-Baba Purnanand Bharati

Translation from a Hindi Discourse on Baba’s Telegram group

Dialogues with Jean Klein

Here you have an opportunity to spend some time with Jean Klein. There are two links for Dialogues, parts 1&2. In total they are approximately 2 1/2 hours in length.

Dialogues with Jean Klein, part 1

Dialogues with Jean Klein, part 2

Here you can find more from Jean Klein.

The Goal Comes to You – Osho

What is Joshu’s single note? This is the single note – emptiness. This is the lotus flower that Buddha transmitted to Mahakashyap. And this is what all of the Buddhas have been teaching through the ages – be empty. The ego wants to be All. The All happens, but it happens through emptiness, and therein lies the difficulty, the impossibility of it. You can become perfect, but if perfection is the ideal, then you will miss it. You can become perfect through being totally empty. That seems inconceivable for the mind, because the mind says: To be perfect one has to make much effort, to be perfect one has to create an ideal in the future, and one has to make effort to reach the goal. The goal happens.

Perfection comes to man, man need not go there. The goal comes to you. Nobody has ever gone to the goal. It has always been otherwise; the goal comes to you when you are empty. And to be empty is just the opposite, just the opposite of all efforts towards perfection, because perfection means you would like to be God himself. Perfection means you would like yourself eternally, infinitely, spread all over. Emptiness is just the opposite – you have to destroy yourself utterly. Not even a trace should be left behind. When your house is empty, the guest comes. When you are no more, the goal has been attained.

So don’t make perfection your goal, the goal happens indirectly. You be empty, and you have created the situation for it to come. Because nature abhors emptiness, nothing can remain empty. If you empty yourself completely, you will be filled by the Unknown. Suddenly, from all directions the Divine rushes towards you. You have created the situation; it has to be filled. When you are not, God is.

So remember, there cannot be any meeting between you and God. There has never been, and there will never be. When you are not, God is; when you are, God is not. They both cannot be together.

Here you disappear, and suddenly the Total, the Perfect, the Whole appears. It has always been there. But you were filled by yourself so much that there was no space for it to come in. It was all around, but you were not empty.

You are just like a house without doors – just walls and walls and layers and layers of walls. And remember, a house is in fact not the walls but the doors. Lao Tzu says: What is a door? – A door is nothing, it is an emptiness; and from the door you enter. The wall is something, the door is nothing.

And have you observed that the house is not the walls but the emptiness within? The very word ‘room’ means emptiness, space. You don’t live in the walls, you live in the space, in the emptiness.

All that exists, exists in emptiness. All that lives, lives in emptiness.

You are not your body. Within your body, just like within your house, space exists. That space is you. Your body is just the walls. Think of a person who has no eyes, no ears, no nose, no windows, no doors in the body – he will be dead. Eyes and ears and nose and mouth, they are the doors, they are emptinesses. And through that emptiness, existence enters into you. The outer and the inner meet, because the outer space and the inner space are not two things, they are one. And the division is not a real division.

It is just like, you can go to the river, and you can fill an earthen pot with water. When the water is moving in the earthen pot, the river outside and the water inside the pot are the same. Only an earthen wall exists, and even that earthen wall is porous; water is continuously flowing out and in.

Your body is also porous; existence is continuously flowing in and out. What is your breathing? – It is existence coming in and going out. And scientists say, millions of holes in the skin are continuously breathing in and out. You are porous. If your whole body is painted thickly, and only the nose is allowed to remain open, you can go on breathing, but within three hours you will be dead. Because the whole body breathes – it is porous. Existence continuously renews you.

And inside who are you? Inside is an emptiness. When one realizes this emptiness, the ego simply disappears – it is a myth, it is a dream, it is a fallacy. Because you have never looked within, you have created a false ego.

There is a necessity, because no man can live without a center. And you don’t know your own center. So the mind creates a false center; that false center is the ego. When you move inwards and look for the ego, you will never find it there. The deeper you go, the more you will laugh because the ego is not there. You are not there. Sometimes, just close your eyes and look for the ego. Where are you? Who are you? And emptiness surrounds you from everywhere; nobody is there inside. And this moment is the most beautiful and ecstatic moment possible when you feel that there is no ego.

When there is no ego, you are empty. And when you are empty, the Divine rushes towards you. You have created the situation.

-Osho

From Returning to the Source, Chapter Two

Copyright© OSHO International Foundation

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Don’t Fight the River

The first indication that my life was about to change was the engine in my Cadillac El Dorado blowing up in Shreveport, Louisiana. I was at the end of a road trip taking orders for waterbed products. I took a bus back to Kansas City.

The second was when I learned that while away, my friend Charlie, my parakeet, had been killed by the cat that belonged to my friends who were house-sitting.

Charlie was a real character and he used to fly out of his always-open cage and land on my nose to wake me up in the morning. That’s what did him in. Charlie had been given to me by Scottie. Scottie was my oldest friend, not that I had known him the longest, but he was over 60. I was in my early twenties. He had named Charlie after Charlie Parker, a personal friend of his. Scottie was into Jesus, Jazz, going to the horse races, and smoking pot.

The final straw, however, was that my apartment was broken into. The thieves took my stereo and speakers but very fortunately left my album collection. I could either fight or let-go and go with the stream. I decided on the latter and endeavored to get ahead of the curve.

Soon, everything that had any value, which wasn’t much, really, had been sold. It mostly consisted of the records and two Chinese rugs. The money was going to Europe with me. I was leaving behind my interest in a business that I had built up over the past two years. I wasn’t even going to tell the other principals involved; they could have what was left. I was concerned that I might be persuaded to change my mind.

We had been applying for an SBA (Small Business Administration) loan in order to take our waterbed frame manufacturing business to the next level. We were getting orders, I had brought back plenty, but we needed capital in order to produce at a level that we made money on our sales. When the SBA loan fell through, I knew that meant we would have to drop back and punt. But I was burnt out. I had had a nervous breakdown at 21. I was drinking 10—12 cups of coffee a day and smoking three packs of cigarettes. If this was life, I wasn’t interested. I was ready to chuck it all in and go to Europe with whatever cash I could assemble and see what happens.

Six hundred dollars is what I would be landing in Luxembourg with after buying a cheap Icelandic Air flight. The last ride I got, hitchhiking to New York was with the equipment truck for the rock band Seals and Crofts. Here was the first sign of what lay ahead. Seals and Crofts were into Baha’i and the driver of the van was a devotee of the young Guru Maharaji.

Soon, I was lying in the grass on the side of the road waiting for the sound of a car so I could jump up and stick out my thumb. The destination for the day was not known only the direction; in the meantime I was feeling the ground beneath my back, smelling the green grass and listening to the sounds of the birds flying nearby. I was reminded of Saint Francis.
Here, in stark contrast, was the difference between becoming and being.

-purushottama

This story is from a collection of stories and essays from along the Way titled From Lemurs to Lamas: Confessions of a Bodhisattva.

God is Seeking Himself – Jean Klein

There may come a moment in life when the world no longer stimulates us and we feel deeply apathetic, even abandoned. This can motivate us towards the search for our real nature beyond appearances. When we no longer find interest in activities and states, when we no longer feel much pleasure in objects and human relationships, we may find ourselves asking: “Is there something wrong with this world or with my attitude towards it?” This serious doubt can lead us to ask: “What is the meaning of existence? What is life? Who am I? What is my true nature?” Sooner or later any intelligent person asks these questions.

As we live with these questions, look at them closely, we become aware that the “me” always seems to be at the center of things playing several roles: “I am cold. I am tired. I am working.” With a more open-minded alertness it becomes apparent that the body feels cold, tired, or is working, not “I.” In the same way when we look at states: “I wish. I am depressed. I remember. I am bored,” we see that we have identified ourselves with the thought or feeling. In looking at this relation between the “I” and its qualifications it becomes obvious that we have taken it for granted and believe ourselves to be this “me.”

This “me” has therefore no continual reality. It is a false appropriation. It lives only in relation to its qualifications, its objects. It is fundamentally unstable. But because we have mistaken our real self for this imposter we feel an insecurity, a doubt, a lack, a sensation of isolation. The “me” can only live in relation to objects so we spend all our energy trying to fulfill the insatiable insecurity of this me. We live in anxiety, fear and desire trying at one and the same time to be as individualistic as possible and to overcome this separateness. The “me” which appears occasionally is taken as a continuum. Actually it is only a crystallization of data and experience held together by memory. Being fractional, its viewpoint is fractional functioning through like and dislike. Its contact with its surroundings is based on this arbitrary choosing. Living in this way is miserable. The loneliness of such an existence may be temporarily camouflaged by compensatory activity but sooner or later, as we said, our real nature will make itself felt and our questioning will become more urgent. We will begin to feel that what we take for the body and mind is not the actual state of things. In deeper inquiry we feel a certain distancing between the inquirer and his environment, activities and opinions. For a time we may feel like an observer of our life, the spectator of the spectacle. Our body and mind are instruments to be used. We observe the changes of the psychosomatic structure as we grow older. We become aware that many, if not most, of our actions are mechanical reactions. All these happenings are seen from the impersonal observer. We begin to feel closer to the knower of these changes and less identified, lost in, the changing. In the end, the seeker is found to be what was sought.

Q: “What do you mean by that last statement, “the seeker is found to be what was sought?”

A: You are seeking your real nature. What you are looking for is what you are, not what you will become. What you already are is the answer and the source of the question. In this lies its power of transformation. It is reality, a present actual fact. Looking for something to become is completely conceptual, on the level of ideas. It has no reality and no effective power. The seeker will discover that he is what he seeks and what he seeks is the source of the inquiry.

Q: It seems to me that not everyone who is a seeker has experienced this deep feeling of unfulfillment or abandonment that you talk about.”

A:  It’s true. There are those who, because of their past, sense the divine anchored deep within them. In these cases there is no motivation. As Meister Eckhart said, “God is seeking himself.”

-Jean Klein

From I Am, pp.67-68

You can read more from Jean Klein here.

Listening Arises from Wonderment – Jean Klein

Could you talk about listening and its origin?

To discover your innermost being you must start from where you are at this very moment, wherever that is. You cannot begin anywhere else. Whatever appears before you‌—‌your body, sensations, feelings, thoughts, etc.‌—‌must be accepted, listened to as a whole. This does not mean you should analyze, interpret, understand or look for an inner meaning. What is important is to discover listening itself, which sooner or later will be revealed to you. At first the accent is on what is listened to, the sensation, feeling or thought. But the more the listening is sustained the more the emphasis is shifted to this listening itself without a listened to. Then you are at the threshold of the source from which the listening derives. That very instant listening will become a living reality.

Real listening can be neither improved nor perfected, for it is perfection itself. It reveals itself when the mind is struck by wonder, when it no longer refers to the slightest object. This fulfillment is later erroneously attributed to an object but one who is aware of the true perspective knows that the cause of this peacefulness is not to be found in an object, but is a pure reflection of silence, of what Is.

Listening arises from wonderment, to which it also points‌—‌a state where there is no projection, where nothing appears. It is as if you had suddenly opened the windows of a dark room full of objects, and in streams daylight. Everything becomes clear in an instant.

– Jean Klein

From I Am 

You can read more from Jean Klein here.