The Last Technique – Osho

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

Enter space, supportless, eternal, still. 

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

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

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

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

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

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

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

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

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

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

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

Enter space, supportless, eternal, still. 

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

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

-Osho

From The Book of Secrets, Discourse 79

Copyright© OSHO International Foundation

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

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

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

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

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

Do We Not Look?

Most of us spend almost all of our time in becoming. We are constantly moving to the next great thing. We are projecting out into the world towards a goal in the future. We are rarely here at home in this moment, in being.

What is driving this movement? What is powering this constant chase for the next? Is it not the hope of being happy sometime in the future? If we were happy now, would we still be chasing the future?

I wonder why it is that we are not happy now. Is there something that we have to obtain first and then we will be happy? Is there something that we have to do first, to make our claim on contentment? Or is it the chasing that is the source of our discontent? Is it not the desire for more, that is not only the driving force for tomorrow but also the seed of our discontent today?

If we truly see the situation that we are in, do we need to do something to get ourselves out of it? How did we get in? If we bang our head into the wall, do we not change course the next time to avoid the pain? So if we continue on a course that has never brought any real happiness, it must be that we have not really seen the situation. We have perhaps thought about it a bit, but not existentially seen what is going on.

So, how to see? What do we do if we want to see something? Do we not Look?

So, let’s Look, and that is where meditation comes in. Meditation is simply giving some space to Look, to see what the situation is. We create an opportunity for life to expose itself, life itself, not our projection of life, but life as it is. We give space for reality to blossom.

And the miracle is – when we give that space and we Look at what life is offering at this very moment – then we are no longer in becoming. We are no longer, in that moment, chasing dreams. We are in this moment – Being. And Being Is Happiness.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

Attention Between Eyebrows – Osho

Attention between eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light.

This was the technique given to Pythagoras. Pythagoras went with this technique to Greece, and really, he became the fountainhead, the source of all mysticism in the West. He is the father of all mysticism in the West.

This technique is one of the very deep methods. Try to understand this: Attention between eyebrows… Modern physiology, scientific research, says that between the two eyebrows is the gland which is the most mysterious part of the body. This gland, called the pineal gland, is the third eye of the Tibetans – shivanetra: the eye of the Shiva, of the tantra. Between the two eyes there exists a third eye, but it is non-functioning. It is there, it can function any moment, but it does not function naturally. You have to do something about it to open it. It is not blind; it is simply closed.

This technique is to open the third eye.

Attention between eyebrows… Close your eyes, then focus both of your eyes just in the middle of the two eyebrows. Focus just in the middle, with closed eyes, as if you are looking with your two eyes. Give total attention to it.

This is one of the simplest methods of being attentive. You cannot be attentive to any other part of the body so easily. This gland absorbs attention like anything. If you give attention to it, both your eyes become hypnotized with the third eye. They become fixed; they cannot move. If you are trying to be attentive to any other part of the body it is difficult. This third eye catches attention, forces attention; It is magnetic for attention. So all the methods all over the world have used it. It is the simplest to train you in attention because not only are you trying to be attentive, the gland itself helps you; it is magnetic. Your attention is brought to it forcibly. It is absorbed.

It is said in the old tantra scriptures that for the third eye attention is food. It is hungry; it has been hungry for lives and lives. If you pay attention to it, it becomes alive. It becomes alive! The food is given to it. And once you know that attention is food, once you feel that your attention is magnetically drawn, attracted, pulled by the gland itself, attention is not a difficult thing then. One has only to know the right point. So just close your eyes, let your two eyes move just to the middle, and feel the point. When you are near the point, suddenly your eyes will become fixed. When it becomes difficult to move them, then know you have caught the right point. […]

Attention between eyebrows, let mind be before thought… If this attention is there, for the first time you will come to experience a strange phenomenon. For the first time you will see thoughts running before you; you will become the witness. It is just like a film screen: thoughts are running and you are a witness. Once your attention is focused at the third eye center, you become immediately the witness of thoughts.

Ordinarily you are not the witness, you are identified with thoughts. If anger is there, you become anger. If a thought moves, you are not the witness; you become one with the thought, identified, and you move with it. You become the thought; you take the form of the thought. When sex is there you become sex, when anger is there you become anger, when greed is there you become greed.

Any thought moving becomes identified with you. You do not have any gap between you and the thought.

But focused at the third eye, suddenly you become a witness. Through the third eye you become the witness. Through the third eye you can see thoughts running like clouds in the sky or people moving on the street.

You are sitting at your window looking at the sky or at people in the street; you are not identified. You are aloof, a watcher on the hill – different. Now if anger is there you can look at it as an object. Now you do not feel that you are angry. You feel that you are surrounded by anger – a cloud of anger has come around you – but you are not the anger. And if you are not the anger, anger becomes impotent, it cannot affect you; you remain untouched. The anger will come and go and you will remain centered in yourself. […]

This fifth technique is a technique of finding the witness. Attention between  eyebrows, let mind be before thought. Now look at your thoughts; now encounter your thoughts. Let form fill with breath essence to the top of the head and there shower as light. When attention is focused at the third eye center, between the two eyebrows, two things happen. One is, suddenly you become a witness.

This can happen in two ways. You become a witness and you will be centered at the third eye. Try to be a witness. Whatsoever is happening, try to be a witness. You are ill, the body is aching and painful, you have misery and suffering, whatsoever – be a witness to it. Whatsoever is happening, do not identify yourself with it. Be a witness, an observer. Then if witnessing becomes possible, you will be focused in the third eye.

The vice versa is the case also. If you are focused in the third eye, you will become a witness. These two things are part of one. So the first thing: by being centered in the third eye there will be the arising of the witnessing self. Now you can encounter your thoughts. This will be the first thing. And the second thing will be that now you can feel the subtle, delicate vibration of breathing. Now you can feel the form of breathing, the very essence of breathing. […]

By being focused in the third eye, suddenly you can observe the very essence of breath – not breath, but the very essence of breath, prana. And if you can observe the essence of breath, prana, you are at the point from where the jump, the breakthrough happens. […]

When you are focused in the third eye, just imagine that the essence of prana is showering from the top of the head, just as if you are sitting under a tree and flowers are showering, or you are just under the sky and suddenly a cloud begins to shower, or you are just sitting in the morning and the sun rises and rays begin to shower. Imagine, and immediately there is a shower – a shower of light falling down from the top of your head. This shower recreates you, gives you a new birth. You are reborn.

-Osho

From The Book of Secrets, Discourse #5

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Attention Between Eyebrows.

Osho’s Book of Secrets Meditations

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

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

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

The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.

From Nothing Everything Comes – Osho

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

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

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

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

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

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

You are also made of silence.

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

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

The whole world is flooded with silence.

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

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

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

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

There is no problem. From nothing, everything comes.

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

Nothingness is not nothing.

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

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

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

I said, “What is his logic?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From Om Mani Padme Hum, Discourse #25

Copyright© OSHO International Foundation

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

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

An Inquiry in Being

Ordinarily we exist in what we might call the outer body. Our identification is through the senses which include the mind. We think of ourselves as others see us. We picture a body and face that we have met in the mirror. Because others have varying opinions of our ‘person’ality our identity is somewhat confused. Sometimes we think of ourselves as kind and generous, other times we are mean spirited. Some people perceive us as direct while still others as arrogant. Some people see us as passive and other people see a weakling.

It is not that one perception is truer than another but rather that our real being resides on a deeper level than the personality. We know that our personality has been shaped in large part by our family, school, religious upbringing, social conditionings and the interactions with the personality type that we were born with.

At some point an inner longing to know ourselves on this deeper level arises and this is the fuel to propel us on our quest. This inner longing wants to know itself. It wants to discover what is real and what is not. And so the conscious journey begins. We look into psychology, we look into Yoga, we explore religion, we are pulled by the path of love or alternatively we discover meditation.

We can call meditation the conscious movement into the center. Meditation begins with an act of will. It begins with a desire to know oneself. In order to know oneself we begin with mindfulness. We begin by bringing attention to each and every act we do. We observe ourselves eating. We eat with awareness. We witness the hand moving towards the plate. We watch the food coming towards our mouth. We pay attention to the tasting and then the chewing. We take note of how the food makes us feel. This attention to our acts can be extended to any of our activities when we remember and allow the time to do so.

Through this process, we are reclaiming our energy, our attention, which normally is being projected out into the world. It is because of this scatteredness of our energy that we have no sense of ourselves. There is no energy at home. We have scattered our energy by chasing dreams. When we begin the journey with mindfulness we start reclaiming that dispersed energy. Now we have begun to reel in our attention, to bring home our awareness. We have begun the conscious journey home.

With this gathered energy we can begin to direct the attention inwards. We enter the inner body. We feel our selves from the inside. It is a more subtle form of sensing. It is not through the senses but behind sensing. It is a sensing in wholeness. It is undivided. We begin to sense a center to our being. We feel an inner flame.

With the help of meditation we practice techniques that are designed to move us from the periphery into the center. These techniques are simply tools to help us make the jump out of the identification with our body-mind into the inner being, into the inner body.

So let us now in this moment direct our attention to our interiority. Let us feel the sense of being in our interiority. Let us find that which is referred to when we say I. What is I pointing towards. When we point to ourselves do we point to our head, no we point to our heart. Let us feel from the inside that reference point, feel our center.

Following the breath is helpful in moving us towards our center. The breath is a link from the outer to the inner because it moves in both worlds. Watching the breath, following the movement of the breath brings our attention and starts focusing it inwardly. We simply observe the breathing. We are not interested in changing the pattern of breath but instead are interested in the observing itself. We want to strengthen the observer and the breath is always available.

We feel our center and resting in this interior space we watch the breath. Incoming and outgoing. Incoming and outgoing. All the while our sense of well-being is increasing because our energy is resting at home. It is self nourishing. It is self healing. It is being in love. It is not love for something or someone; it is love, being in love.

We notice that with this following our attention inwards there is a feeling of energy moving down from the head and into the body cavity, into the torso. We may feel ourselves centered in the heart area or even in the belly but we do notice a movement out of the head. It is through the brain that we project our attention outwards, through the senses including the mind, so when we redirect that energy on to its return journey we feel that the energy moves back out of the head and down into the heart.

It is important to note that we are retracing the steps of the unconscious outer journey that we have made. We made that outer journey perhaps looking for ourselves or perhaps just in the spirit of exploration but then we got distracted. We are now making the same journey but in the opposite direction. This means that at least unconsciously we know the way. We have already traveled the route.

It is in our interiority that we gather our attention. We feel ourselves. We experience Being. It is not the same kind of sensing as when we sense an object in the outer body it is a more diffused sensing mixed with a knowingness. This we can call Being. We know that we are and feel that we are.

It is with this gathered energy, this increased awareness that we are able to begin to witness all that passes before us. Up until this point we had no being with which to observe. We had no one to witness. Now this attention has created the witness. It is because we have moved beyond or below the outer body that we are fully able to be a witness to it. We are now able to observe the workings of the body-mind because we have moved into the inner body. From this vantage point we are able to witness its comings and goings. We are able to watch consciousness emptying itself. It is from here that we allow our unconscious to see the light of day and dissolve into freedom.

Once we come to a knowingness of our being, we come to an individuality, we know ourselves as something quite apart from the outer body-mind. Then the real self-inquiry begins. It is from here that we see that the inner body, the Being is also an object in our awareness and let-go into no-body, no-self.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

When My Mind is the Cause of Unhappiness – Osho

When my mind is the cause of my unhappiness either I don’t know how to come out of mind or I must still enjoy being in my mind, dreams, fantasies.

If the house is on fire and you see the flames of fire you will escape. And you will know how to escape, you will find a way. When the house is on fire who worries whether you are getting out of the right door or whether you are getting out of the back door or getting out of the window? Who bothers? Once you feel that the house is on fire you will not even think about how to get out. You will get out first and then you will think. And then you will wonder how it happened.

Buddha used to say that you ask about techniques because you are not yet aware that the house is on fire.

When you come across a snake on the path do you ask how to get out of the way? And you may not have come across a snake in your whole life. This may be for the first time.

And you may never ever have heard anybody talking about how to get out of the way of a snake, but still you will get out of the way — you will jump. You will not sit there and think about what to do, how to do it, whom to consult, where to find a guru. You will not think, you will simply jump.

The questioner says, When my mind is the cause of my unhappiness either I don’t know how to come out of mind or I must still enjoy being in my mind, dreams, fantasies.

When my mind is the cause of my unhappiness…. Still it is not clear to you.

You may have heard me saying again and again that mind is the cause of all unhappiness. You have listened to me, you have become like a parrot — now the question arises. But you have not yet felt it. If you have felt that mind is the cause then you will jump out of it, you will know the way. The way is there, the way has always been there. It is not your realization. And you must still be enjoying your dreams, your fantasies, because the mind stops immediately, the moment you stop enjoying it. There is no other way to stop it. It is just like a bicycle: you go on pedaling it, it goes on moving. If you stop pedaling it, it may go a little further because of the past momentum but then it will stop.

Mind needs constant co-operation, constant infusion of energy from your side, constant identification. The mind needs your help, it is a mechanism, it cannot run on its own accord. Deep down you are helping it. When the body lies there and the soul has disappeared, the mind stops instantly. It cannot work without you.

You must be enjoying it. In fact, religion is also one of your fantasies; God is your biggest dream. Listening to religious people, seeing their ecstasy, watching their grace, greed has arisen in you. Your mind fantasizes. It would be beautiful to be in nirvana, it would be beautiful to be enlightened. Your mind starts dreaming about it. Then you come to hear that the mind has to be dropped.

Three persons were talking. One said, “If in a dream you get one million rupees, what are you going to do? As far as I am concerned, I am going for a world tour. That has been my dream from my very childhood. What are you going to do?”

The other said, “If I get one million rupees, I am not going anywhere. I am just going to rest in my house. Why bother? I am going to stop going and just rest and relax and enjoy. Who bothers to go from here to there?”

And they asked the third man, “If you get one million rupees in a dream, what are you going to do?”

He said, “I will immediately close my eyes and sleep again, to dream more to get many more millions. If you can get one million rupees in one dream, I will dream the same dream again to get one million more.”

Your mind is your dream, your fantasy. You are still in it. Even when you are thinking about how to get out of the mind, that too is a mind fantasy. And you must be enjoying it.

I have heard.

Mulla Nasruddin stormed out of his office and yelled, “Something has got to be done about those six phones on my desk. For the past five minutes I have been talking to myself.”

Mind is nothing but talking to yourself. What else is it? The inner talk, the inner chattering, the rehearsing for the future, the chewing again and again the past experiences—you are talking to yourself. It is a monologue. With nobody else to talk to, you talk to yourself.

If windows were possible into your mind and people could look inside, or there was a system…. Someday there may be. Science will find a way to magnify your mind. Your mind can be attached, wired, to an instrument and the instrument will start broadcasting what is going on inside your mind. Then you will be simply amazed to see that you are mad. You will not allow anybody to connect your mind to an instrument. Sometimes write down what goes on in your mind on some blank paper. Close the doors and windows so nobody comes in and just write it down. Don’t deceive, because nobody will ever see, you can burn it immediately. Just write down whatsoever goes on. Don’t improve upon it, don’t add something, don’t delete anything. Photographically simply write down the way the mind goes on. Within ten minutes you will see how mad you are, you will see what is going on?

But we never look. We look outside; we never look into the mind. Looking into the mind is what meditation is all about.

Bodhidharma, the real founder of Zen, used to say, “Looking face to face with the mind is all. Looking directly into your mind is all.” Once you start looking directly you will be surprised. You will come to know that you are carrying a madman; not one really, a madhouse—many madmen inside, running hither and thither, all against each other, fighting, struggling, warring.

If you look deep inside into the mind directly, first you will be amazed, mystified as to why you go on carrying this mind.

And the second thing you will realize is that you are not the mind, you are the looker, the watcher, the witness, who is seeing into the mind. And that will give you a freedom that you have not yet known. You are confined in the body, then you are confined in the mind. Once you come to know that you are neither the body nor the mind, suddenly you become unconfined — you are as big, as vast as the sky. Then there is no boundary line around you; then you are one with this ocean of life; then you are one with God. “That art Thou” –“Tat twamasi.” Then you come to know that “I am That”, the witness.

So the only thing you can do is just to look deeply inside the mind. It will have two aspects. First you will feel very, very crazy, going mad. Don’t try to escape from that madness because if you escape, again you will escape outside. Stick to it, let it be mad but go on looking into it, go on looking into it. Sometimes it takes months, sometimes it takes years but it is worth it, even if it takes lives. If you go on looking, unwaveringly, not getting distracted here and there, then one day the second aspect arises in you—that you are a witness. Your mind looks very, very far away, very distant, on some other planet, only sounds are heard, a few flickering waves come to you. The more you become a witness, the more the energy gathers together in becoming a witness, the more and more energy is taken away from the mind. The mind starts withering. One day you are there all alone without any mind. Then you are in a state of nowhereness.

I have heard about two hobos who were caught by the police and were brought to the court. The policeman suspected they had not committed anything wrong, but their way of life, their style was suspicious.

The magistrate asked the first hobo, “Where do you live?”

He said, “Nowhere.”

He asked the second, “Where do you live?”

He said, “I am this guy’s neighbor.”

The first guy lives nowhere, the other is the neighbor—the answer is pure Zen.

When you come to know yourself, you come to know that you are nowhere, “nowhen”, because there is no time, no space. Suddenly you are the whole, spread all over reality.

This is what we in the East call moksha, absolute freedom.

But you must be enjoying your mind, that’s why you are asking how to get out of it, what the way is to get out of it. These are the questions of people who are trying to deceive themselves. You don’t want to get out of it so you ask “how?” because with the “how?” postponement is possible. The “how?” cannot be done right now, you will have to practise it; it can happen only tomorrow, it cannot happen right now. The “how?” gives you time—tomorrow. And then you say, “Okay, so we will do it tomorrow. It cannot happen right now.”

People ask me, “Can enlightenment happen right now?” If I say “yes”, they say, “Then why is it not happening?” Then they think it is not going to happen to them because if it was going to happen, it would have happened already. It happens right now! If I say to them, “You will have to work for it, you will have to do hard, arduous work, you will have to move in deep discipline,” then they say, “Then it is okay. So somewhere in the future it will happen.” And they are relieved. So it is not going to happen right now—someday—so what is the hurry?

Whether it is tomorrow or the day after tomorrow, it makes no difference—it is tomorrow. Both ways they find a way to postpone.

Now let me give you a paradox to meditate on: it always happens right now but one has to work for it. It never happens in the tomorrow, it always happens today, because there is no tomorrow. But one has to work hard; one has to gather together all one’s energies and to put them at stake. If all your energies are together right now, if you desire intensely, passionately, if your desire has become almost a flame and you are aflame with one desire, only with one desire to attain to enlightenment it can happen right now. If you are so thirsty that you disappear and only thirst remains, then God starts pouring into you. Then you have earned, you have earned the capacity. You have become receptive.

When my mind is the cause of my unhappiness…. Never ask such questions.

You still think it is not so. This is a hypothetical question; when, if, etc., are hypothetical questions.

When my mind is the cause of my unhappiness…. No, either it is or it is not, there is no question of “when.” Either you know that it is the cause of unhappiness or you know that it is not the cause of unhappiness. Decide. If it is not the cause of unhappiness, then things are clear: there is nothing to be done with mind. In fact, if it is not the cause of unhappiness, then the cause must lie somewhere outside you. That’s what Communists say—Marx and Mao. That’s what they say—that the cause of happiness is somewhere outside you not inside you: in the structure of the society, the economic system of society, in the political world—somewhere outside you. If your misery comes from outside there is no way to get out of it. Because the cause is outside you, how can you destroy it?

Because of this fact, Freud by and by became very despondent in his later life and finally, before he died, he wrote in a letter: Man can never be happy; it is impossible. Man’s desire to be happy is an impossible desire. Man can never be happy because it is not in his hands to be happy.

But Freud is wrong. I am here and I say to you that I am happy. So it is not a question of my belief. It is not a belief that I am happy. Buddha is happy, Krishna is happy, Jesus is happy. But Freud—why does he think that man cannot be happy? And he is not a man to make meaningless statements. He is a very sincere man. Forty, fifty years of deep observation has brought him to make the statement that man cannot be happy. The reason is that he was also looking for the cause somewhere beyond man.

Marx looks for it in the social structure; Freud looks for it in the unconscious. But the very definition of unconscious is that which is not available to you, that of which you are not conscious. It is outside you, you are in your consciousness. It is outside you, it is somewhere you don’t know where. From where does your misery come? How can you change it?

Religion takes a radically and diametrically opposite standpoint: you are the cause. It makes one sad in the beginning that ‘I am the cause of my misery’ but really one should be happy. If I am the cause, then there is a possibility, then there is hope because I can stop it. I can try not to be the cause of my unhappiness.

With religion, man becomes responsible; with communism, man becomes irresponsible.

With religion, man becomes a free agent in this world; with communism, man becomes a mechanical thing, a robot-like thing. With religion, you attain to being a soul, you become a soul; with communism, the soul disappears, you are no more there. If the cause of happiness is outside, if the cause of misery is outside, then your soul is outside—it is not within you. Then you are to be manipulated by the state, then you are nothing but a hollow puppet and the strings are somewhere in the Kremlin—somebody is manipulating from there. Then life is almost meaningless, not only meaningless, but horrible. Man is not a hollow puppet; man has a substantial being in him.

So when you say, when my mind is the cause of my unhappiness, you have taken my statement as true without realizing it, without becoming a witness to it. Never do that, otherwise questions arise unnecessarily. It is better not to answer hypothetical questions because they will create more hypothetical questions. If you are unhappy because of your mind, recognise the fact.

Somebody insults you. Do you think you are unhappy because somebody insulted you or do you think you are unhappy because you have a very subtle ego which felt hurt by this insult? Now the possibilities are only two. Either you are unhappy because he insulted you. If that is the possibility, the only possibility, then you can never be happy because the world is vast and how can you manage that nobody will insult you ever? It is beyond you. If it is your ego which feels hurt, then the possibility exists that you can drop the ego. Then let the whole world insult you, you can go on laughing, it makes no difference.

Mulla Nasruddin and one of his friends had been drinking all evening in a bar. The friend finally passed out and fell to the floor. The Mulla called a doctor who rushed him to a hospital.

When he came to, the doctor asked him, “Do you see any pink elephants or little green men?”

“No,” groaned the patient.

“No snakes or alligators?” the doctor asked.

“No,” the drunk said.

“Then just sleep it off. You will be all right in the morning,” said the doctor.

But Mulla Nasruddin was worried.

“Look, doctor,” he said, “that boy is in bad shape. He said he could not see any of them animals and you and I know the room is full of them.”

What I say will not make much difference if you know the room is full of them. Finally you are going to be the deciding factor. So watch your mind. Is your mind the cause of misery? If it is not then you cannot be a religious man. Then one day or other you are going to be a communist. These are the two alternatives: religion and communism.

Everybody has to decide. And I would suggest to you that if you feel that your mind is not the cause of misery, then become a communist—nothing wrong in it, be sincere.

Sooner or later you will be frustrated, and a frustrated communist becomes religious very easily. Many people need that frustration because then that alternative is finished. Then there is only one alternative. Never hang between the two, never be in the limbo.

Many people are in the limbo. They go to the church but their heart is communistic. When I say communistic I don’t mean they belong to the communist party, I mean that they believe that the cause of their misery is outside.

A stubborn old Dubliner stepped into the dentist’s office with a terrific toothache. He could not, however, muster up enough courage to have the tooth pulled. So the dentist gave him a glass of whisky to bolster him.

Then the dentist said, “Right, ready now?”

“’Not quite,” said the man smacking his lips.

Two more drinks of whisky and finally he finished up the entire bottle.

“Now step into the chair,” the dentist begged.

The Irishman came out swinging into the middle of the room.

“I would like to see the swine who would dare to touch my tooth now!”

You are almost drunk with your mind. And I am going to touch your teeth, remember.

You have to become a little sober; you have to become a little more aware. Once you have a little awareness you will start seeing that it is your mind, nothing else but your mind that goes on spinning new webs of misery. It is just like a spider: he goes on creating a net and goes on being caught into himself.

The first thing to be decided is whether you realise the fact that your mind is the cause of your misery, of your unhappiness. Once this is decided everything becomes clear. Then there is no need, really, to ask how to get out of it. And if you have not yet decided and I help you in some way to get out of it, I will be in trouble. Let me tell you one anecdote to make the thing clear.

The woman bather had got into a hole and she could not swim, nor could the young man on the end of the pier. But when she came up the first time and he caught sight of her face he could yell, and he did. Just then a big fisherman walked by.

“What is up?” he asked.

“There!” hoarsely cried the young man. “My wife, drowning. I can’t swim. A hundred dollars if you save her!” In a moment the fisherman was in the water; in another he was out of it with the rescued woman.

He approached the young man. “Well, what about the hundred dollars?”

If the young man’s face had been ashen-gray before, now it was dead white as he gazed upon the features of the rescued woman.

“Yes I know,” he gasped, “but when I made the offer I thought it was my wife who was drowning and now, now it turns out it was my wife’s mother!”

“Just my luck,” said the fisherman sadly, thrusting his hand into his trouser pocket. “How much do I owe you?”

So first you decide whether your mind is your wife or your mother-in-law. Then only can something be done about it. Otherwise you will be angry with me. If I pull you out of your mind and you were still fantasizing and dreaming, you will be tremendously angry and annoyed and irritated. And if you were dreaming sweet dreams, then more so, because you were hoping that something was just going to be fulfilled.

One day Mulla Nasruddin’s wife woke him up in the morning and he became very, very angry and he said, “You foolish woman. Is this the right time?”

She said, “But the sun is up.”

He said, “It has nothing to do with the sun. I was dreaming about a man who was offering me a hundred rupees and just at the moment I was going to take it, you came. You have destroyed the whole thing.”

He tried again to create sleep, tried to close his eyes, turned this way and that, but you cannot catch hold of a dream. Once it is gone it is gone. And he started saying, “Okay, I will accept even ninety, eighty, seventy, whatsoever you give, I will accept, but give it!”

But there was nobody to give.

If you are dreaming, then dream a little more. Nobody is ever fulfilled by dreaming but one has to figure it out oneself –“Enough is enough. I have dreamed enough, fantasized enough, and nothing comes except misery, except frustration.” Each desire brings more frustration, each expectation turns finally into frustration.

Once you understand it, there will be no need to take you out of it; once you understand it, the very understanding becomes the coming out of it. The very understanding means freedom from mind.

-OSHO

From Dang Dang Doko Dang, Chapter Six

Copyright© OSHO International Foundation

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What is Tantric Sex? – Osho

What is tantric sex? After ‘monkey sex’ and after ‘love-bliss sex’, before the highest cosmic and religious sex in which no partner is needed, in which the cosmos is the partner, isn’t there tantric sex in which two partners are involved, a sex act which is a meditation based on certain techniques? 

It is good that after meditating on death you will be meditating on Tantra and Tantra sex. Because sex is also a small death. And because of that small death in sex, there is so much release of joy in you. For a single moment you disappear, and that moment is the climax, the orgasm. In that single moment you don’t know who you are. In that single moment you are pure energy vibrating, pulsating. With no center to it, with no ego in it.

In that single moment of orgasmic space you lose all boundaries, separation. You become vast, huge. You are no more separate from the other. That’s why there is so much joy – although the moment is very small. And once it is gone you feel very frustrated, because it has been so short, it was so fleeting. And you start hankering again. And each time that moment comes you reach to a pinnacle and then you fall into a deep darkness, into the abyss.

So sex brings you joy, and sex brings you great misery too. It takes you to sunlit peaks and then drops you into the darkest valleys. After each sex act one feels frustrated. Something was happening, happening, and it happened…and you could not even catch hold of it and it was gone.

So sex remains the greatest fascination and the greatest frustration.

Because of these two things in the act of sex, there are two types of people. Those who become too much fascinated with the fascination, addicted with sex, they are the people who go on indulging in all kinds of sexualities, and their whole life is nothing but a search for more sex, better sex. And the other, who become addicted with the frustration of sex, they renounce the world, the woman, the man; they escape to the Himalayas or into the monasteries. But both have reacted to sex. Your worldly and your other-worldly, they are not different – they both are sexual, they have chosen one part of the sex act. They have chosen opposite parts, but they have chosen out of the sex act.

That’s why your so-called religions are so much against sex – they have chosen the frustration part. The indulgent and the renunciate are two aspects of the same coin. They are not different people, they are the same people, and both have chosen out of sex.

Tantra is a totally different attitude. It says: There is joy in sex and there is frustration in sex. Because the moment of orgasm is very small. That moment can become very deep, that moment can remain there for hours. That moment, once you know the art of remaining in it, can surround you twenty-four hours. Tantra transforms sex. Tantra is the true religion. It does not choose between the fascination and the frustration, it transcends both. It uses sex as a key. And it is a key – because all life comes through it, all flowers bloom through it and all birds sing through it. All that you see around you, the green and the red and the gold, all comes through sex and is sex energy. All the poetry and all the songs and all the music is rooted in sex-energy. All art, all creativity, is nothing but an expression of sex.

So Tantra sex has to be understood. A few things: The Tantric definition of sexuality is opposite to the modern definition. The modern mind regards sex as a need – like hunger for food – which incidentally provides sense-and ego-gratification. That’s how Freud thinks about sex, that it gives you ego-gratification, satisfaction, relaxation; it relieves tensions, it is a need. Tantra regards sex as a powerful instinctual return to our ultimate reality, one of the highest forms of meditation.

There you have to understand – the first thing to remember – Freud does not understand sex’s ultimate depth. Freud has only looked into the repressed sexuality of man. What Christianity has done in the West, the wrong, Freud was trying to put it right. But Christianity remains superficial and Freud remains superficial. Why? Because the cure cannot go deeper than the disease. The disease was superficial; the cure cannot be deeper than that.

Tantra does not define sex as a need – it is not. A man can live without sex, it is not a need. Not like food – you cannot survive without food. It is not like thirst – you cannot survive without water. But you can survive easily without sex – maybe you can survive longer. Sex is not a need like food or thirst or hunger. Sex has a definitely total dimension, a different dimension altogether. It is a way to contact the ultimate reality. It is an urge to move to the original source.

In ordinary sex it happens only for moments. Even that is rare, because there are very few orgasmic persons left in the world. People have become so much civilized that to be orgasmic seems impossible. A civilized person cannot be orgasmic because he cannot allow himself to be wild.

Only a wild person can be orgasmic, because orgasm is wild. The better you are civilized, the better you are cultured, sophisticated, educated, the less is the possibility for you to be orgasmic. Then sex is just a relief. It is like sneezing, nothing much. It is sheer wastage.

You accumulate energy and you don’t know what to do with your energy. And the energy becomes heavy on you, it has to be thrown out in some way or other. So you go on throwing the energy. But you have lost the language of orgasm. What is the language of orgasm? If you are really orgasmic you will groan and moan and shout and sing and pray, and a thousand and one things will happen when you are making love to your woman or to your man. It is going to be a mad thing.

And that is difficult in a civilized world. Mm? The whole neighborhood will know that now you are making love. And people will start phoning the police-station that there is danger, one person has gone orgasmic.

Yes, you will dance, you will sing, you will utter incoherent sounds, gibberish will come.

One never knows what will happen because you lose control. To be orgasmic means the capacity to lose control. The constant control is there, you are simply sitting on your energies controlling them – ‘This should be, this should not be. This is right, that is wrong.’ You are continuously doing that, inhibiting, repressing. Only go so far, beyond that is danger, only this much is allowed. How can you be orgasmic?

And if you are not orgasmic in other things, you cannot be orgasmic in sex. If in your anger you control, then you cannot be orgasmic in sex. If you can be orgasmic in anger, only then can you be orgasmic in sex. Man is a totality. If you cannot get into a rage, how can you get into love? Impossible.

Have you watched it? Knowingly, unknowingly, couples stumble upon the fact that if they want to make love it is a must that they should fight before they make love. So each evening, couples fight, become angry. Mm? – that becomes a little help. A pillow-fight is helpful. Your energies start moving, your juice starts flowing. And if you can be a little silly and stupid in anger then you can be silly and stupid in love too. Then who cares?

A natural man is orgasmic in all his emotions.

Somebody has asked a question: ‘If people become authentic as you say they should become, authentic and natural, and if they don’t smile because a smile is phony, and if they go on screaming and shouting in the streets, what will happen to the world?’

Many things will happen to the world. First, wars will become impossible. There will be no Vietnams and no Israels, because people will never accumulate so much anger in them that they have to kill, and kill millions. Many things will happen to the world if people are natural. Then they will not shout so much as you think they will shout. Right now they are allowed to shout they will shout – but for how long? If they are given complete freedom, shouts and abusing and condemnation and fights will start disappearing from the world. It is a vicious circle. It is as if you have been starving a person and you don’t allow him to go close to the fridge. And you say ‘If we allow him he will eat too much.’ And you have been starving him – and now you are afraid if you allow him any freedom he will eat too much, he will fall ill. So you don’t allow him to come to the fridge. He has to live by his quota – whatsoever you give, he has to live on.

Now he fantasizes, he dreams: What to do? How to reach to the fridge? How to eat more? His whole imagination becomes focused on food, he dreams of food.

A famous Sufi story says: Three persons were travelling. They purchased a Sufi sweet, halvah. But they had not enough money and the halvah was very costly. It was not enough for three, so there was great debate – who should eat it? They decided ‘We should do one thing: we all should sleep, and in the morning whosoever has dreamt the best dream, he will be the person to eat it all.’ Agreed, they fell asleep.

Early morning, they related their dreams. One said, he was a Christian, he said ‘I dreamt of Jesus. And Jesus said “Come to Heaven, I have prepared the place for you.” And he was calling me, inviting me. It was such a beautiful dream, I have never dreamt such a thing. And Jesus was so radiant, and I feel so good that I have been accepted by Jesus.’

The second was a Hindu. He said ‘This is nothing. I dreamt I have become Krishna. And thousands of gopis are dancing around me, beautiful damsels, and I am playing on the flute. It was such a beautiful dream.’

And the third was a Mohammedan Sufi. And they asked ‘What about you?’ He said ‘Mohammed appeared and said “You fool! What are you doing here? Go and eat the halvah!” So I have eaten it! Because how can you reject when Mohammed commands?

If you are hungry, if you are kept starving, then the fear arises that if you are left loose in the streets you may enter into a restaurant, kill the owner, or do something. But if you are well fed then nobody does anything like that. This is what has happened – for thousands of years you have been repressed, you have been made more and more phony. Now the fear arises. The questioner is right – the fear arises, if people become authentic and start screaming and shouting and doing things the way they always wanted to do and were never allowed to do, the world will go mad

Yes, for a few years the world will go mad. But that madness will be therapeutic, it will help immensely. After that nobody will ever go mad. Neurosis will disappear, psychosis will disappear wars will disappear, politicians will become meaningless. Nations and the militaries and armies will become irrelevant – they will not be needed. That’s why the politician and the priest are so much in favor of repressing people, because they depend on these repressions. Wars will not be there.

Generals won’t like it, army people won’t like it, if there is no Vietnam  then their whole purpose is lost. If there are no nations then what is the point of having prime ministers and presidents? They are irrelevant.

Government becomes irrelevant if people are natural. Less and less government will be needed. So, so many people have investments. And their fear looks right, logical, because for so many centuries man has been repressed that they are afraid that things may explode. Yes, for a few years, for one generation at least, there will be great explosion. Then things will disappear.

Bertrand Russell has written that when he was a child, even legs of chairs were covered with cloth. Legs, because they look sexual. And he says ‘I had not seen any legs of a woman.’ The garments had to be so long that you could not see. And Bertrand Russell says in those days people used to fantasize about legs, dream about legs. Even a dream about a leg was enough of an excitement, an ecstasy. Now nobody bothers about the legs. Once you have seen men and women naked you stop worrying about, dreaming about, their nakedness. Dreams change.

The world needs to be more natural. Then there will be less anxiety, less fear, less worry. But for a generation there will be great explosion – after that, things will settle. We have to take that risk, only that risk can save humanity. Otherwise everybody is going mad.

The Tantra attitude about sex is that sex is not a need. It is a cosmic experience, it is an experience of meditation. It is an instinctual return to our ultimate reality, one of the highest forms of meditation.

In fifteen minutes to an hour or more of uninterrupted coitus, Tantra seeks a complete loss of the ego. Just see the difference. Freud says it is a gratification for the ego. And that’s how it has become, and Freud is not wrong. If you see the modern man, he is right.

People go on making love just to prove that they are males or females, or what charming people they are, beautiful people they are. People go on finding new women, new men, just to prove that ‘I am still attractive.’ My observation of people is that they don’t fall in love. Their joy is not love, their joy is conquest. Once they have achieved a woman they are no more interested in her. It is not love.

Now they are seeking new pasture, now they want a new woman. Now they want to prove again that they are still young, looked at, they still have charisma, magnetism. And the more women they can make love with, the more their ego is satisfied. This is not love. And Freud is right that sex gives ego-gratification.

But look at Tantra. Tantra has a totally different idea. Tantra says: The appeal of sex is because it gives you a moment of egolessness, timelessness, meditation. Because of ego-gratification, sex has become very, very superficial, it only scratches the skin. It does not go deep, it has no depth. So many people are worried about premature ejaculation. The reason? They don’t love. If they love, then naturally they can make love for longer periods – the more you are in love, the longer the period will be. For hours you can be in love, because there is no hurry, the ego is not controlling.

In a Tantra coitus you can remain for hours. It is a kind of melting with the woman or with the man, it is a kind of relaxation into each other’s being. And it is meditative, because there is no ego, no thought stirs. And time stops. This is a glimpse of God. Tantra is the natural way to God, the normal way to God. The object is to become so completely instinctual, so mindless, that we merge with ultimate nature – that the woman disappears and becomes a door for the ultimate; the man disappears and becomes a door for the ultimate.

This is the Tantra definition of our sexuality: The return to absolute innocence, absolute oneness.

The greatest sexual thrill of all is no search for thrills, but a silent waiting, utterly relaxed, utterly mindless. One is conscious, conscious only of being conscious. One is consciousness. One is contented, but there is no content to it. And then there is great beauty, great benediction.

The questioner asks: What is tantric sex… A sex which is a meditation based on certain techniques?

If you are too much technique-oriented you will miss the mystery of Tantra. That is pseudo Tantra that is based on techniques. Because if techniques are there, ego will be there, controlling. Then you will be DOING it. And doing is the problem, doing brings the doer. Tantra has to be a non-doing; it cannot be technical. You can learn techniques – you can learn certain breathing so that the coitus can become longer. If you breathe very, very slowly, if you breathe without any hurry, then the coitus will become longer. But you are controlling. It will not be wild and it will not be innocent. And it will not be meditation either. It will be mind – how can it be meditation? The mind will be controlling there. You cannot even breathe fast, you have to keep your breathing slow – if the breathing is slow then ejaculation will take a longer time, because for ejaculation to happen the breathing has to be fast and chaotic. Now, this is technique but not Tantra.

Real Tantra is not technique but love. It is not technique but prayer. Is not head-oriented but a relaxation into the heart. Please remember it. Many books have been written on Tantra, they all talk about technique. But the real Tantra has nothing to do with technique. The real Tantra cannot be written about; the real Tantra has to be imbibed. How to imbibe real Tantra? You will have to transform your whole approach.

Pray with your woman, sing with your woman, play with your woman, dance with your woman, with no idea of sex. Don’t go on thinking ‘When are we going to bed?’ Forget about it. Do something else, and get lost into it. And some day love will arise out of that being lost. Suddenly you will see that you are making love and you are not making it. It is happening, you are possessed by it. Then you have your first Tantra experience – possessed by something bigger than you. You were dancing or you were singing together or you were chanting together or you were praying together or meditating together, and suddenly you find you both have moved into a new space. And when you have started making love you don’t know, you don’t remember either. Then you are being possessed by Tantra energy. And then for the first time you will see a non-technical experience.

When you are making love don’t control. Go into un-control, go into chaos. It will be fearful, frightening, because it will be a kind of death. And the mind will say ‘Control!’ And the mind will say ‘Jump in and keep control, otherwise you will be lost in the abyss of it.’ Don’t listen to the mind, get lost. Abandon yourself utterly. And without any technique you will come to see a timeless experience. There will be no two in it: oneness. A consciousness will be there, a lucid passive consciousness will be there, you will know what is happening, because you will be fully aware. But you will not be there. Awareness will be there.

You have to imbibe the Tantra spirit – it is not a technique to be learned.

-Osho

From This Very Body the Buddha, Chapter Eight

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 Journey from non-being to No-Being

We must first come to the recognition that we live outside of our center. We live outside of our body. We know our body from the exterior. We know our senses by sensing objects. Without objects we have no knowledge of ourselves. By our contact with outside objects our body exists. If we had no contact we would have no knowledge of ourselves.

Somewhere along the way our center has been touched and we have become aware of its existence. It may just be a dim flame but we know deep down that it is there. We have the power to move into our center. It is only because of what interests us that we remain on the periphery.

We can move to the center by retracing our steps out. We have made and do make the journey out all day long. Our attention moves from our center out through the senses and chases dreams. Our mind is the sixth sense. By becoming aware of the outward movement of our energy and attention it comes to a halt. When the movement is seen in awareness, the movement ceases.

From where does the thought of “I” arise. What is it pointing to? Is it pointing to this body that people see from the outside? Does it point to this collection of memories, thoughts and dreams that are circulating and referred to as “mind?” Is it not pointing to somewhere deep inside?

Let’s make contact there. Let us feel what it is like to inhabit our bodies. We need not worry about reincarnation let us first learn to incarnate this body here and now. We can move our attention to our interiority. We can feel our bodies from the inside. We can sense ourselves behind the senses. We can find ourselves behind the mind.

It is from this interior position that we are able to allow the unconscious mind to let go of all of its content. By not getting involved but remaining a witness the mind lets go of all of its collectibles, all of its memories, dreams and fears. Without either rejecting or grasping, without judging, we remain a witness and stay rooted in our center, in our interiority, in our being.

It is in this center that the witness grows, that we create our soul. Up until this point we have had no soul. We have had no center. There was not anyone home. Now the fire is lit and we are tending the flame.

The next step will be to let go of this center but we cannot let go of what we do not have. We must first become crystallized. We must first come into Being before we can let go into No-being.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

 

On Meditation – Jean Klein

You will feel in your meditation that there is still a residue of the idea of finding something, but we have very often repeated that the seeker is the sought. What you are fundamentally you can never objectify because you are it. An object is a fraction; it appears in your wholeness, in your globality. When you really come to the understanding that the seeker is the sought, there is a natural giving up of all energy to find something. It is an instantaneous apperception. I don’t say perception, because in perception there is a perceiver and something perceived. An apperception is an instantaneous perceiving of what is perceiving. So it can never be in a relation of subject- object, just as an eye can never see its own seeing. That is why I said you will first find yourself behind yourself. I say behind yourself because you know yourself mainly in subject- object relationship, in your factory, in your forehead. The energy which strikes the factory in a certain moment and makes the factory work is localized behind, so stay with the energy behind and you will find a glimpse of non- subject- object relationship. This glimpse is seen with your whole intelligence which is there in the absence of the person, the thinker, the doer. Understanding, being the understanding, is enlightenment.

( Silence)

You can never perceive your globality, your wholeness. If there is a perceived, it is not your wholeness. Your globality, your wholeness, is it’s own perceiving. So it is clear your globality can never be perceived, it can never be an object. It is non- dual. It must be clear for the mind that what you are looking for is the looking itself. When you really see this with your intelligence and love and understanding, there is a natural giving up of all projected energy. All energy directed towards finding something comes back to its homeground. This moment of equilibrium, you must live. It is purposeless because it is what you fundamentally are.

In this non- dual non- state you cannot speak of relation. You must visualize this relationless state, you must love it, you must approach it with your whole intelligence. This is the only thing that you should remember; everything else that has been said can be put in the waste basket!

– Jean Klein

From Transmission of the Flame, pp. 65-66