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

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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.

 

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

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from Viha Osho Book Distributors and OshoStore-Sedona.

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.