Tag: Buddha

Acausal Enlightenment – Osho

I have heard that enlightenment, or the natural state of man, is something acausal—it just happens. And all our endeavors to bring about awareness, to be aware, are actually taking us away from this state since they are all mind games, and these activities for self-awareness are just a “holy business.” I cannot imagine what my life would be if I gave up the search since it has permeated my life as long as I can remember. If there is no way to integrate, nothing one can do, why all this activity? Why bother? Yet what else is there to do? Please comment.

Deva Samadhi,

It is one of the most significant questions to be asked. We will have to go deep into it. It is true, absolutely true, that enlightenment is acausal: it cannot be caused by our efforts. But that does not mean that you have to cease making efforts, because then too it will not happen.

This mystery, this paradox, has to be understood deeply. The tendency of the logical mind is either to decide that enlightenment is causal so that one can make efforts to achieve it, or it is acausal, it happens only when it happens of its own accord, then there is no need to make any efforts.

In both ways you will miss. If you think it is causal, and make efforts, you will miss, because it is not causal. If you think it is not causal, that hence there is no need to make any efforts—why bother—you will miss again.

The reality is: you have to make all possible efforts, yet it is not going to happen through your efforts, but you will be prepared through your efforts to receive it when it happens. It is acausal. It will happen. It is not a doing on your part. But when it happens, will you be ready to see it? That is the point, the very crux of the matter. When it happens, will you be ready to recognize it? When it happens, will you be ready to welcome it, to open your heart to it, to receive it into your being? Will you be ready to become a host to the guest when it knocks on your doors?

Your efforts are not going to create enlightenment: your efforts are simply going to make you more and more available to it, open to it, vulnerable to it. Your efforts are going to make a womb out of your being so you can be pregnant with it. It is going to happen from the beyond.

And it is not that it is going to happen somewhere in the future — it is already happening.

You are just not ready.

When it happened to Buddha, it could have happened to the whole earth, to the whole of humanity. But Buddha was ready to receive it and others were not ready to receive it. The sun rises: it will rise only for those who have eyes, it will not rise for those who are blind.

If you go to the physician, he can help — he can help you to get rid of your blindness. His medicines are not going to create the sunrise; his medicines are of no use as far as the sunrise is concerned. It happens on its own — it is already happening, happening every day — but it never happens to the blind person or to the person who is not blind yet keeps his eyes closed.

Samadhi, your efforts will only open your eyes. And this is part of the opening of your eyes — to understand that enlightenment is acausal. But this is not yet your understanding, remember.

You say: I have heard that enlightenment or the natural state of man is something acausal . . .

You have heard it. It is not going to help you—unless you start feeling that it is acausal.

And how are you going to feel that it is acausal? By making all possible efforts and failing again and again and again, one day suddenly the realization happens that efforts can’t make it. In that realization you don’t start thinking, “Why bother?” You don’t start thinking of stopping efforts. Efforts simply stop in that understanding. In that understanding efforts evaporate.

That’s how it happened to Gautam the Buddha. For six years he made all possible human efforts to achieve it, but because it is not an achievement he could not achieve it. And the more efforts he made, the more frustrated he became — obviously. If you don’t make any efforts for it you will not be frustrated, and when you make efforts with your total heart, it hurts to fail each time. He staked his whole life for it, and yet it was not happening. He was not holding anything back. If he had been holding anything back, then this understanding that happened to him would not have been possible—that all efforts are futile.

It happens only to those who are not holding anything back, when you have put all that you have at stake, when nothing is left behind, when you are utterly empty, you have emptied yourself totally, and it is not happening, then the understanding arises, “My efforts are futile. My efforts are ego efforts —the ego is futile. My efforts are my own mind games. The mind itself is the barrier.”

But this has to become your own experience, Samadhi. It is not going to help if you have heard it. You can hear great truths, but unless they arise in your own being they are not true. A heard truth is a lie: only an experienced truth is a truth. And only the experienced truth liberates. How will you experience it? You would like to have it without any efforts. You would like it to happen as it happened to Buddha — minus those six years that preceded it. Those six years of tremendous effort are a must. Then one day suddenly, one evening when the sun was setting, the revelation happened to him: “My efforts cannot take me beyond myself.” This is so natural! It is like pulling yourself up by your own shoestrings — it is utterly futile. But how is one going to know it?

Those six long years . . . and they must have looked like sixty years to him, because they were really painful. All kinds of ascetic practices, long fasts, torturing the body, doing all kinds of yoga exercises, many of which are just stupid: standing on your head, distorting your body, utterly ridiculous postures — he did all! Whatsoever was said to him, he followed it literally, word for word. He went to all kinds of teachers; they must have all been pseudo. Not even a single one of them was a Buddha, was yet enlightened. They gave him many strategies to work out.

If he had not been doing them perfectly well, they would have been safe. They would have told him, “Because you are not doing totally, hence you are missing.” But this was impossible: the man was so authentic, so sincere, so innocently total, that even those pseudo teachers had to tell him, “Excuse us, forgive us — this is all we know. And you have done it all, and we cannot expect more from you. Now you have to go somewhere else. This is all we know, and now you know that this is not going to give you enlightenment — it has not given enlightenment to us either. But it is very rare to find a person like you. People come and they do it very partially. With them we can always say, ‘Because you are not total, hence you are missing,’ but we cannot say this to you! Your innocence forbids it. Your totality … we are ashamed. In fact, we ourselves have not done these practices so totally. Forgive us, and find another teacher. And if you ever find enlightenment, don’t forget us. If you ever find truth, please remember us — we are also seeking and searching. We are also blind,” those teachers confessed to Buddha.

After six years of wandering, one evening, sitting silently underneath a tree, by the side of the River Niranjana, this revelation welled up within his being: that human effort cannot help you to transcend humanity. It can only happen: it cannot be caused. But now these six years of austerity had purified him; this fire had made him gold. These six years had helped him to see the utter uselessness of the mind. Now he was ready to be silent, effortless, passive.

That night he slept with no search, not even for truth, because search creates desires, desires can be fulfilled only through effort — the search disappeared! The desires disappeared. The efforts disappeared. For the first time he slept totally relaxed—neither worldly desires tortured him nor other-worldly desires. He had no dreams that night: that was the first night without dreams, because dreams are a by-product of your desires. The worldly people dream of worldly things, the other-worldly people dream of other-worldly things. And the worldly people are not so much deceived, because if in the night you see a dream that you have come upon a great treasure of diamonds — in the morning you know that it was only a dream. But the other-worldly people are very much deceived by their dreams.

Somebody sees Krishna playing on his flute; somebody sees Jesus Christ, somebody sees Rama, and so on and so forth. And they cannot say that these are dreams, they are so valuable to them. They start thinking that these are experiences. These are dreams! As much as other dreams.

And the other-worldly person starts hallucinating in the day too, even with open eye—because the worldly man is in the world, and in the world you cannot hallucinate because others will think you are mad. In the world you live with objects, and you have to prove to others that what you are seeing is a reality. The treasures of your dreams, nobody is going to believe in them. There are so many non-believers around you; they will ask for proofs and proofs you cannot supply. So you can dream only in the night. But the other-worldly, those who have escaped from the world, a person who lives in isolation in a Himalayan cave, has no need to prove; there is nobody to prove to and nobody asks him. He has dropped the objective world; now he lives in his subjectivity — he can dream in the day, he can dream with open eyes.

It is now a well-known, well-established psychological fact that if people go on a long fast in isolation, after the first week they start hallucinating, and after the third week they lose all distinction between what is real and what is unreal. After the third week of fasting, the reality and the dream start getting mixed up.

It is like small children: small children don’t know what is real and what is unreal. So sometimes a child who was dreaming about a beautiful toy wakes up and starts crying for it. And the mother goes on trying to convince him that it was only a dream, but he says, “It was here — how can it be a dream? I had it! Where has my toy gone? Bring it back to me!”

The same thing happens in deep isolation. If it is a prolonged thing, a three weeks’ fast in an isolated cave in the Himalayas, slowly slowly you will start hallucinating. Then you see Krishna playing on the flute — not only that: he starts talking to you. Not only that — he starts playing with you And because it is thought to be spiritual … It is simple madness! But because it is thought to be spiritual you feel very, very gratified, your ego feels very fulfilled. You brag about it, that Krishna has appeared, that you have talked with Krishna, that you have played with him, that he was playing on the flute and you danced around him.

And there are other fools also who will believe it. The whole world is full of superstitious people.

Buddha lived those six long years through all kinds of things like this. It is only by experiencing these things that one day one can conclude that this is all nonsense. And when it is your own realization that it is all nonsense, you need not drop it: it simply disappears.

That night he slept without dreams. And in the early morning when he opened his eyes and the last star was disappearing, something in him disappeared — the ego. He became enlightened .

This enlightenment is not something that has come from the outside—It is your intrinsic nature. It has come from within. But the within and the beyond are synonymous: the within is the beyond. It is through the within that the beyond penetrates.

Then Buddha said, “Enlightenment is not an achievement — it is a gift from existence.”

But those six years had prepared him to receive it.

Samadhi, prepare yourself to receive it. It is acausal, but that does not mean that you have to stop all efforts. If you stop, you will miss. If they stop on their own, because your understanding has penetrated so deeply that it is impossible to make any effort any more, even if you want to you cannot, in that state of effortless passivity you become the host and God becomes the guest.

-Osho

From The Fish in the Sea is Not Thirsty, Discourse #3

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.

Appa Deepo Bhava – Osho

The first question.

Osho, how can I become a light unto myself?

These were the last words of Gautam the Buddha, his parting message to his disciples: “Be a light unto yourself.”  But when he says, “Be a light unto yourself,” he does not mean to become a light unto yourself. There is a great difference between being and becoming.

Becoming is a process, being is a discovery. The seed only appears to become the tree; that is an appearance.  The seed already had the tree within itself, it was its very being. The seed does not become the flowers. The flowers were there unmanifest, now they are manifest. It is not a question of becoming, otherwise a pebble could become a flower. But that doesn’t happen. A rock cannot become a rose; that doesn’t happen because a rock has no potential to become a rose. The seed simply discovers itself through dying into the soil: dropping its outer shell, it becomes revealed in its inner reality.

Man is a light in the seed. You are already buddhas. It is not that you have to become buddhas; it is not a question of learning, of achieving. It is only a question of recognition–it is a question of going within yourself and seeing what is there. It is self-discovery.

You are not to become a light unto yourself, it is already the case. But you don’t go in, your whole journey is outward. We are being brought up in such a way that we all become extroverts. Our eyes become focused on the outside. We are always seeking and searching for some goal “there,” far away. The farther the goal, the more challenging it appears to the ego. The more difficult it is, the more attractive it appears. The ego exists through challenges; it wants to prove itself. It is not interested in the simple, it is not interested in the ordinary, it is not interested in the natural, it is interested in something which is neither natural, nor simple, nor ordinary. Its desire is for the extraordinary. And the reality is very ordinary, it is very simple.

The reality is not there but here, not then but now, not outside but in the innermost sanctum of your being. You have just to close your eyes and look in.

-Osho, Walking in Zen, Sitting in Zen, Chapter 13

The last words of Gautam Buddha were, appa deepo bhava: Be a light unto yourself. And those words were said to his chief disciple, Ananda, who had been with him for forty-two years, just like a shadow, non-stop, day out, day in. But he had not become enlightened. And many others who had come afterwards had become enlightened.

Buddha said, “That is the barrier. You think I can make you enlightened – that’s why these forty-two years have gone by and you have not attained. Perhaps after my death, within twenty-four hours you may become enlightened. For these forty-two years there was a hope that I would do something. Nobody can do anything. Be a light unto yourself.”

-Osho, Razor’s Edge, Chapter 12

This statement of Gautam Buddha is one of the milestones in the history of human growth: Appa deepo bhava – be a light unto yourself. Nobody before him was courageous enough to say this. They were all trying to say, “We are the light, follow us. Be surrendered to us and whatever we say never doubt it.” These people were not really for human freedom, human integrity, they destroyed all self-respect in man, they reduced him to a slave, a spiritual slave.

Gautam Buddha has brought a great revolution to the world. He says, “Be a light unto yourself” – because there is no other light. You are not to surrender to somebody because every surrender is slavery, and spiritual surrender is the greatest of all because it is so subtle. The chains are so invisible that you may never become aware of it, and the imprisonment is not something outside you, it is something imposed on the very being of your interiority. You are carrying your prison wherever you go, whatever you do.

-Osho, Sword and the Lotus, Chapter 19

Don’t live on borrowed concepts.The last words of Gautam Buddha on the earth were, “Be a light unto yourself. Don’t be bothered about what others say, don’t be bothered about traditions, orthodoxies, religions, moralities. Just be a light unto yourself.”Just a small light is enough, and you can go on with that small light for ten thousand miles without any difficulty. Your light may be falling only four feet ahead of you – just go on moving. As you move, the light will be moving ahead, and if you can see four feet ahead, that’s enough. You can go as far as you want. You can go on an eternal pilgrimage with just a small light of your own.Don’t live on borrowed light.Don’t live on borrowed eyes.

Live according to your own light, and your life will be, each and every moment, a greater joy, a greater blissfulness, a greater ecstasy.

-Osho, The Great Zen Master Ta Hui, Discourse #10

Buddha says nobody can deliver you. You have created the mess, you have to sort it out. Nobody has created it, so nobody can deliver you either. Your bondage is created by you, so only you can come out of it. Hence his last statement on the earth was: Be a light unto yourself. This is a totally different dimension: Be a light unto yourself. The buddhas only show the way, but you have to work upon your being; you have to work hard to discover your innermost core.

-Osho, Wild Geese and the Water, Discourse #8

Buddha’s last words to his disciples were: Be a light unto yourself. And how can you be a light unto yourself? Go beyond the body, the mind, the heart. Find the center of your being and suddenly there is light. It is already there, it is already burning bright. It is your very being; you just have to discover it.

-Osho, Dhammapada V. 12, Discourse #5

The last words of Gautama the Buddha on the earth were: Be a light unto yourself. Do not follow others, do not imitate, because imitation, following, creates stupidity. You are born with a tremendous possibility of intelligence. You are born with a light within you. Listen to the still, small voice within, and that will guide you. Nobody else can guide you, nobody else can become a model for your life, because you are unique. Nobody has there been ever who was exactly like you, and nobody is ever going to be there again who will be exactly like you. This is your glory, your grandeur – that you are utterly irreplaceable, that you are just yourself and nobody else.

-Osho, Dhammapada V. 2, Discourse #9

But if you want to end this whole nonsense that has persisted down the ages for so many lives, the same repetitive wheel of birth and death moving; if you want to stop it, then the other, the way of the intelligent person, the way of the wise…be a light unto yourself.

-Osho, Dhammapada V. 2, Discourse #9

In the same way, Krishnamurti is also contained in Buddha. Krishnamurti is Buddha’s latest edition, the freshest – in today’s language. But the difference is only of language. Krishnamurti is just an elaboration of Buddha’s ultimate sutra: “Be a light unto yourself.” A commentary on this sutra – deep, profound, tremendously vast, immensely significant – but he is just an elaboration.” These were Buddha’s last words on this earth. Before leaving his body he had given this essential sutra, poured his whole life’s treasure, his whole life’s experience, into this one small sutra.

-Osho, Die O Yogi Die, Discourse #1

Don’t search for any light outside. The last words of Buddha were, “Be a light unto yourself. Be a lamp unto yourself.” Don’t search for light anywhere else; the light is already there, the fire is already there. Just probe a little deeper into your being. Inquire. Maybe much ash has gathered around the fire…just probe deep inside, and you will find the spark again. And once you have found a single spark inside yourself, you will become a flame soon, you will be a fire – a fire that purifies, a fire that transforms, a fire that gives you a new birth and a new being.

-Osho, The Sun Rises in the Evening, Discourse #3

The last message on his deathbed was…Ananda, his chief disciple asked “Bhagwan, give us your last message.” And he said “Ananda, appa deepo bhava: become a light unto yourself. There is no other light, so don’t look into the sky, don’t look at me. There is no other light. Be a light unto yourself. Your own intelligence has to become your light, depend utterly upon yourself – no other dependence, no shelter anywhere, no refuge.”

-Osho, I Say Unto You V. 1, Discourse #2

It is good that religious experience has to be experienced individually. Nobody can lead you there. People can indicate the way and those indications are very subtle. Don’t take them literally. Buddha said, “Be a light unto yourself.” He is saying, “Remember, my truth cannot be your truth, my light cannot be your light. Imbibe the spirit from me, become more thirsty from me. Let your search be intense and be totally devoted to it. Learn the devotion of a truth-seeker from me but the truth, the light, will burn within you. You will have to kindle it within you.”

-Osho, Ancient Music in the Pines, Discourse #4

The master said, “Buddhas can only show the way, but you have to travel alone – and with your own light. Be a light unto yourself.”

-Osho, Nirvana the Last Nightmare, Discourse #5

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.

From Lemurs to Lamas: Confessions of a Bodhisattva

Hardbound edition released!
I am happy to announce that the hardbound edition of the book that Amido and I created, From Lemurs to Lamas is now available.
 
All told there are four different versions to choose from: by far the hardbound is the nicest with many color photos bringing to life the words on the pages; the paperback edition with b&w photos; the Kindle e-book, and for those friends in the U.S. there is even a deluxe paperback edition also with color photos.
 
Whichever edition that you choose I do hope that you enjoy the journey, From Lemurs to Lamas. Love.
 

From Lemurs to Lamas: Confessions of a Bodhisattva is a travelogue of the heart, a diary of the soul, and a handbook for meditation. Combining From Lemurs to Lamas with the author’s second book, Here to Now and Behind, and adding some new content, makes this a collection of stories, essays, poems, and insights spanning more than fifty years of inquiry. The book first relates stories of the mysteries of life and travels on an overland journey through Africa, Madagascar, Nepal, and India, finally arriving at the Shree Rajneesh Ashram in Poona. There are stories of the magic of Being in the Poona ashram, the opening of a Rajneesh Meditation Center in the heart of the USA, and the transformation of living life to its fullest in Osho’s Rajneeshpuram, Oregon commune of Wild Wild Country fame. In addition to the stories of the journey to Osho, and life in his communes, the book relates stories of meeting several masters, teachers, and misfits, including: the 16th Karmapa, Jean Klein, U.G. Krishnamurti, and Vimala Thakar. Layered throughout the book are essays, poems, insights, and photos that have occurred along the Way, on this journey, Here to Now and Behind. From the Foreword: As the editor of From Lemurs to Lamas: Confessions of a Bodhisattva, I have had the pleasure of reading this book several times, from varying perspectives. I coined the term ‘mediting’ to describe attempts to really get to the meaning of the more potent essays. Before I could even attempt to consider what little tweaks I could make to optimize readability and comprehension, I had to first accept the invitation to consider a slew of questions that occur on the pathless path. Purushottama from at an early age experiences the futility of a life spent in the material world, the outer world where ambition, wealth, power, etc. beckon. He has a glimpse of the riches found in the interior, through grace, through LSD, through discovering a heart connection with Meher Baba. This prompts a leap into the unknown – into a life of more immediate experience – embarking on a journey that took him to India where he met the living master he sought. From Lemurs to Lamas details the insights that occur in all stages of his life. Descriptions of life in the Buddhafield that emanated from Bhagwan Shree Rajneesh, later named Osho, evoke the very presence itself, the magic and the melting. Every aspect of life in the ashram in Poona, India, and later at the ranch in Oregon — from the therapy groups to the actual assigned job to interactions with fellow workers and bosses, not to mention daily discourses and occasional darshans – supported a deeper understanding and an opening of the heart. The second section of this book distinctly turns from out to in. The gifts of the master and commune have been embraced and internalized. Now Purushottama finds the inner guru. His musings, poetic expressions, aphorisms, and essays are compelling. He thoroughly examines the questions that arise from his inward exploration, for example, what is turning in.  With impeccable logic he uncovers the meaning of I am not the body. He acknowledges the human desire to help others and illuminates the pitfalls of such intent. The most significant overarching theme, however, is the steady encouragement for each of us to begin the journey, or to pick it up again if it has paused, that permeates these essays. He so clearly conveys that in meditation one is always beginning for it is the reverse of accumulation. Wherever we are on the journey is the place to begin. -Amido

Now available in four editions.

There are many ways you can read From Lemurs to Lamas, the newly released hardbound edition, two paperback versions and the Kindle e-book. Not all of the editions are available in every market. All of the editions are available in the United States. To see which editions are available elsewhere check these Amazon sites: Amazon.com; Amazon.in; Amazon.co.uk; Amazon.de; Amazon.fr; Amazon.es; Amazon.nl; Amazon.co.jp; Amazon.com.br; Amazon.ca.

Just released hardbound edition!

Hardbound edition now available in the U.S. and E.U.

 

Paperback edition

 

Kindle E-Book

special color photo Paperback edition

And for our friends in the U.S. there is also a deluxe paperback edition with color photos.

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Enjoy!

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Witnessing is the Beginning, No-Mind is the Fulfillment – Osho

How does watching lead to no-mind? I am more and more able to watch my body, my thoughts and feelings and this feels beautiful. But moments of no thoughts are few and far between. When I hear you saying, “Meditation is witnessing,” I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all. Would you please comment?

Prem Anubuddha, meditation covers a very long pilgrimage. When I say, “Meditation is witnessing,” it is the beginning of meditation. And when I say, “Meditation is no-mind,” it is the completion of the pilgrimage. Witnessing is the beginning, and no-mind is the fulfillment. Witnessing is the method to reach the no-mind. Naturally you will feel witnessing is easier. It is close to you.

But witnessing is only like seeds, and then is the long waiting period; not only waiting, but trusting that this seed is going to sprout, that it is going to become a bush; that one day the spring will come and the bush will have flowers. No-mind is the last stage of flowering.

Sowing the seed is of course very easy; it is within your hands. But bringing the flowers is beyond you. You can prepare the whole ground, but the flowers will come on their own accord; you cannot manage to force them to come. The spring is beyond your reach – but if your preparation is perfect, spring comes; that is absolutely guaranteed.

It is perfectly good, the way you are moving. Witnessing is the path, and you are starting to feel once in a while a thoughtless moment. These are glimpses of no-mind . . . but just for a moment.

Remember one fundamental law: that which can exist just for a moment can also become eternal. You are not given two moments together but always one moment. And if you can transform one moment into a thoughtless state, you are learning the secret. Then there is no hindrance, no reason why you cannot change the second moment, which will also come alone, with the same potential and the same capacity.

If you know the secret, you have the master key which can open every moment into a glimpse of no-mind. No-mind is the final stage, when mind disappears forever, and the thoughtless gap becomes your intrinsic reality. If these few glimpses are coming, they show you are on the right path, and you are using the right method.

But don’t be impatient. Existence needs immense patience. The ultimate mysteries are opened only to those who have immense patience.

I am reminded . . .

In old Tibet it was customary, respectful, that every family should contribute to the great experiment of expanding consciousness. So the first child of each family was given to the monasteries to be trained in meditation. Perhaps no country has done such a vast experiment in consciousness.

The destruction of Tibet at the hands of communist China is one of the greatest calamities that could have happened to humanity. It is not only a question of a small country; it is a question of a great experiment that was going on for centuries in Tibet.

The first child was given to the monasteries when he was very small, five or at the most six years old. But Tibet knew that children can learn witnessing better than grownups. The grown-ups are already utterly spoiled. The child is innocent and yet the slate of his mind is empty; to teach him emptiness is absolutely easy.

But the entrance of a child into a monastery was very difficult, particularly for a small child. I am reminded of one incident . . . I am telling you only one; there would have been hundreds of incidents like it. It is bound to be so.

A small child, six years old, is leaving. His mother is crying because life in a monastery for a small child is going to be so arduous. The father tells the child, “Don’t look back. It is a question of our family’s respectability. Not even once has a child in the whole history of our family ever looked back. Whatever is the test to be given for entrance into the monastery – even if your life is at risk, don’t look back. Don’t think of me or your mother and her tears.

“We are sending you for the ultimate experiment in human consciousness with great joy, although the separation is painful. But we know you will pass through all the tests; you are our blood, and of course you will keep the dignity of your family.”

The small child rides on the horse with a servant riding on another horse. A tremendous desire arises in him when the road turns, just to have a look again back to the family house, its garden.

The father must be standing there, the mother must be crying . . . but he remembers that the father has said, “Don’t look back.”

And he does not look back. With tears in his eyes, he turns with the road. Now he cannot see his house anymore, and one never knows how long it will take – perhaps years and years – until he will be able to see his father and mother and his family again.

He reaches the monastery. At the gate of the monastery the abbot meets him, receives him gracefully as if he is a grown-up, bows down to him as he bows down to the abbot. And the abbot says, “Your first test will be to sit outside the gate with closed eyes, unmoving, unless you are called in.”

The small child sits at the gate, outside the gate with closed eyes. Hours pass . . . and he cannot even move. There are flies sitting on his face, but he cannot remove them. It is a question of the dignity that the abbot has shown to him. He does not think any more like a child; so respected, he has to fulfill his family’s longing, the abbot’s expectations.

The whole day passes, and even other monks in the monastery start feeling sorry for the child.

Hungry, thirsty . . . he is simply waiting. They start feeling that the child is small but has great courage and guts.

Finally, by the time the sun is setting, the whole day has passed, the abbot comes and takes the child in. He says, “You have passed the first test, but there are many more peaks ahead. I respect your patience, being such a small child. You remained unmoving; you did not open your eyes. You did not lose courage; you trusted that whenever the time is right you will be called in.”

And then years of training in witnessing. The child was only allowed to see his parents again after perhaps ten years, twenty years had elapsed. But the criterion was that until he experiences no-mind, he cannot be allowed to see his parents, his family. Once he achieves no-mind, then he can move back into the world. Now there is no problem.

Once a man is in a state of no-mind, nothing can distract him from his being. There is no power bigger than the power of no-mind. No harm can be done to such a person. No attachment, no greed, no jealousy, no anger, nothing can arise in him. No-mind is absolutely a pure sky without any clouds.

Anubuddha, you say “How does watching lead to no-mind?”

There is an intrinsic law: thoughts don’t have their own life. They are parasites; they live on your identifying with them. When you say, “I am angry,” you are pouring life energy into anger because you are getting identified with anger.

But when you say, “I am watching anger flashing on the screen of the mind within me,” you are not anymore giving any life, any juice, any energy to anger. You will be able to see that because you are not identified, the anger is absolutely impotent, has no impact on you, does not change you, does not affect you. It is absolutely hollow and dead. It will pass on and it will leave the sky clean and the screen of the mind empty.

Slowly, slowly you start getting out of your thoughts. That’s the whole process of witnessing and watching. In other words – George Gurdjieff used to call it non-identification – you are no more identifying with your thoughts. You are simply standing aloof and away – indifferent – as if they might be anybody’s thoughts. You have broken your connections with them. Only then can you watch them.

Watching needs a certain distance. If you are identified, there is no distance; they are too close. It is as if you are putting the mirror too close to your eyes: you cannot see your face. A certain distance is needed; only then can you see your face in the mirror.

If thoughts are too close to you, you cannot watch. You become impressed and colored by your thoughts: anger makes you angry, greed makes you greedy, lust makes you lustful, because there is no distance at all. They are so close that you are bound to think that you and your thoughts are one.

Watching destroys this oneness and creates a separation. The more you watch, the bigger is the distance. The bigger the distance, the less energy your thoughts are getting from you. And they don’t have any other source of energy. Soon they start dying, disappearing. In these disappearing moments you will have the first glimpses of no-mind.

That is what you are experiencing. You say, “I am more and more able to watch my body, my thoughts and feelings, and this feels beautiful.” This is just the beginning. Even the beginning is immensely beautiful – just to be on the right path, even without taking a single step, will give you immense joy for no reason at all.

And once you start moving on the right path, your blissfulness, your beautiful experiences are going to become more and more deep, more and more wide, with new nuances, with new flowers, with new fragrances.

You say, “But moments of no thoughts are few and far between.” It is a great achievement because people don’t know even a single gap. Their thoughts are always in a rush hour, thoughts upon thoughts, bumper-to-bumper, the line continues, whether you are awake or asleep. What you call your dreams are nothing but thoughts in the form of pictures . . . because the unconscious mind does not know alphabetical languages. There is no school, no training institute which teaches the unconscious language.

The unconscious is very primitive; it is just like a small child. Have you looked at the books of your small children? If you want to teach the child, you have to make a big picture first. So you will see, in children’s books, pictures, colorful pictures with very little writing. The child is more interested in the pictures. He is primitive; he understands the language of pictures.

Slowly, slowly you make the pictures and the language associated – whenever he sees the mango he knows, “It is a mango.” And he starts learning that underneath the picture of the mango there is a certain word describing it. His interest is in the mango, but the word “mango” slowly becomes associated. As the child grows, pictures will become smaller and language will become more. By the time he enters the university, pictures will have disappeared from the book; only language will remain.

By the way, it reminds me to tell you that television has taken humanity back into a primitive stage because people are again looking at pictures. There is a danger in the future – it is already apparent that people have stopped reading great literature. Who bothers to read when you can see the film on the TV? This is a dangerous phenomenon because there are things which cannot be reproduced in pictures. Great literature can be only partially reproduced in pictures. The danger is that people will start forgetting the language and its beauty and its magic, and they will again become primitives, watching the television.

Now the average American is watching television for seven and a half hours every day. This is going to destroy something which we have achieved with great difficulty. Now, this man who is watching television for seven and half hours per day . . . you cannot expect him to read Shakespeare, Kalidas, Rabindranath Tagore, Herman Hesse, Martin Buber or Jean Paul Sartre.

The greater the literature, the less is the possibility of putting it into pictures.

Pictures are colorful, exciting, easy, but they are no comparison to language. The future has to be protected from many things. Computers can destroy people’s memory systems because there will be no need – you can keep a small computer the size of a cigarette packet in your pocket. It contains everything that you will ever need to know. Now there is no need to have your own memory; just push a button and the computer is ready to give you any information you need.

The computer can destroy the whole memory system of humanity that has been developed for centuries with great difficulty. Television can take away all great literature and the possibility of people like Shelley or Byron being born again in the world. These are great inventions, but nobody has looked at the implications. They will reduce the whole of humanity into a retardedness.

Anubuddha, what you are feeling is a great indication that you are on the right path. It is always a question for the seeker whether he is moving in the right direction or not. There is no security, no insurance, no guarantee. All the dimensions are open; how are you going to choose the right one?

These are the ways and the criteria of how one has to choose. If you move on any path, any methodology, and it brings joy to you, more sensitivity, more watchfulness and gives a feeling of immense well-being – this is the only criterion that you are going on the right path. If you become more miserable, more angry, more egoist, more greedy, more lustful – those are the indications you are moving on a wrong path.

On the right path your blissfulness is going to grow more and more every day, and your experiences of beautiful feelings will become tremendously psychedelic, more colorful – colors that you have never seen in the world, fragrances that you have never experienced in the world. Then you can walk on the path without any fear that you can go wrong.

These inner experiences will keep you always on the right path. Just remember that if they are growing, that means you are moving. Now you have only a few moments of thoughtlessness . . . It is not a simple attainment; it is a great achievement because people in their whole lives don’t know even a single moment when there is no thought.

These gaps will grow.

As you become more and more centered, more and more watchful, these gaps will start growing bigger. And the day is not far away – if you go on moving without looking back, without going astray, if you keep going straight – the day is not far away when you will feel for the first time that the gaps have become so big that hours pass and not even a single thought arises. Now you are having bigger experiences of no-mind.

The ultimate achievement is when twenty-four hours a day you are surrounded with no-mind.

That does not mean that you cannot use your mind; that is a fallacy propounded by those who know nothing about no-mind. No-mind does not mean that you cannot use the mind; it simply means that the mind cannot use you.

No-mind does not mean that the mind is destroyed. No-mind simply means that the mind is put aside. You can bring it into action any moment you need to communicate with the world. It will be your servant. Right now it is your master. Even when you are sitting alone it goes on, yakkety-yak, yakkety-yak – and you cannot do anything, you are so utterly helpless.

No-mind simply means that the mind has been put in its right place. As a servant, it is a great instrument; as a master, it is very unfortunate. It is dangerous. It will destroy your whole life.

Mind is only a medium for when you want to communicate with others. But when you are alone, there is no need of the mind. So whenever you want to use it, you can use it.

And remember one thing more: when the mind remains silent for hours, it becomes fresh, young, more creative, more sensitive, rejuvenated through rest.

Ordinary people’s minds start somewhere around three or four years of age, and then they go on continuing for seventy years, eighty years without any holiday. Naturally they cannot be very creative. They are utterly tired – and tired with rubbish. Millions of people in the world live without any creativity. Creativity is one of the greatest blissful experiences. But their minds are so tired . . . they are not in a state of overflowing energy.

The man of no-mind keeps the mind in rest, full of energy, immensely sensitive, ready to jump into action the moment it is ordered. It is not a coincidence that the people who have experienced no-mind, their words start having a magic of their own. When they use their mind, it has a charisma, it has a magnetic force. It has tremendous spontaneity and the freshness of the dewdrops in the early morning before the sun rises. And the mind is nature’s most evolved medium of expression and creativity.

So the man of meditation – or in other words, the man of no-mind – changes even his prose into poetry. Without any effort, his words become so full of authority that they don’t need any arguments.

They become their own arguments. The force that they carry becomes a self-evident truth. There is no need for any other support from logic or from scriptures. The words of a man of no-mind have an intrinsic certainty about them. If you are ready to receive and listen, you will feel it in your heart: The self-evident truth.

Look down the ages: Gautam Buddha has never been contradicted by any of his disciples; neither has Mahavira, nor Moses, nor Jesus. There was something in their very words, in their very presence, that convinced you. Without any effort of converting you, you are converted. None of the great masters have been missionaries; they have never tried to convert anyone, but they have converted millions.

It is a miracle – but the miracle consists of a rested mind, of a mind which is always full of energy and is used only once in a while.

When I speak to you, I have to use the mind. When I am sitting in my room almost the whole day, I forget all about the mind. I am just a pure silence . . . and meanwhile the mind is resting. When I speak to you, those are the only moments when I use the mind. When I am alone, I am utterly alone, and there is no need to use the mind.

Anubuddha, you say, “When I hear you say ‘Meditation is witnessing,’ I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all.”

How can it sound easy? – Because it is your future possibility. Meditation you have started; it may be in the beginning stages, but you have a certain experience of it that makes you understand me. But if you can understand meditation, don’t be worried at all.

Meditation surely leads to no-mind, just as every river moves toward the ocean without any maps, without any guides. Every river without exception finally reaches to the ocean. Every meditation, without exception, finally reaches to the state of no-mind.

But naturally, when the Ganges is in the Himalayas wandering in the mountains and in the valleys, it has no idea what the ocean is, cannot conceive of the existence of the ocean – but it is moving toward the ocean because water has the intrinsic capacity of always finding the lowest place. And the oceans are the lowest place . . . so rivers are born on the peaks of the Himalayas and start moving immediately toward lower spaces, and finally they are bound to find the ocean.

Just the reverse is the process of meditation: it moves upward to higher peaks, and the ultimate peak is no-mind. No-mind is a simple word, but it exactly means enlightenment, liberation, freedom from all bondage, experience of deathlessness and immortality.

Those are big words, and I don’t want you to be frightened, so I use a simple word, no-mind. You know the mind . . . you can conceive of a state when this mind will be non-functioning.

Once this mind is non-functioning, you become part of the mind of the cosmos, the universal mind. When you are part of the universal mind, your individual mind functions as a beautiful servant. It has recognized the master, and it brings news from the universal mind to those who are still chained by the individual mind.

When I am speaking to you, it is, in fact, the universe using me. My words are not my words; they belong to the universal truth. That is their power, that is their charisma, that is their magic.

-Osho

From Satyam Shivam Sundram, Discourse #7, Q1

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.

 

When Eternity Penetrates Time – Osho

You once said, “The moment is rare when eternity penetrates time.” Can you speak more on this?

Vadan, the question seems to be simple but the answer is very complex. And the complexity becomes multidimensional, because the answer can come only from your own experience, not from outside. Just as the question is arising in you, the answer has to also be part of your interiority. But I will go into a little detail, to explain what I mean when I say that the moment is rare when eternity penetrates time.

Time is that in which we live – it is horizontal. It is from A to B to C to D; it is in a line. Eternity is vertical. It is not from A to B and from B to C. It is from A to more A to still more A. It goes on upward. The moment is rare because it happens only when meditation has reached ripening, maturity, when you have touched your innermost core.

Then suddenly you become aware that you are a crossroad. One line goes horizontal; in other words, mediocre, ordinary, meaningless and leading finally to death. The horizontal line is continuously moving toward the graveyard. […]

It is strange that every moment our graves are coming closer to us – even if you don’t move, your grave is moving toward you. The horizontal line of time is, in other words, the mortality of man.

But if you can reach to the center of your being, the silences of your innermost center, you can see two roads: one horizontal, another vertical. […]

In a moment of meditation, you suddenly see that you can move in two directions – either horizontal or vertical. The vertical consists of silences, blissfulness, ecstasies; the horizontal consists of hands, work, the world. […]

Once the vertical is discovered, one starts moving on the vertical line. That vertical line does not mean you have to renounce the world. But it certainly means that you are no more of the world, that the world becomes ephemeral, loses importance. It does not mean that you have to renounce the world and escape to the mountains and the monasteries. It simply means that you start – wherever you are – living an inner life which was not possible before.

Before you were an extrovert; now, suddenly, you become introvert. As far as the body is concerned, you can manage very easily, if the remembrance is there that you are not the body. But the body can be used in many ways to help you to move on the vertical line. The penetration of the vertical line, just a ray of light coming into your darkness of horizontal life, is the beginning of enlightenment.

You will look the same, but you will not be the same. Those who have a clarity of seeing, to them you will not look the same either. And at least for yourself, you will never look the same. And you can never be the same. You will be in the world, but the world will not be in you.

Ambitions, desires, jealousies will start evaporating. No effort will be needed to drop them, just your movement on the vertical line and they start disappearing – because they cannot exist on the vertical line. They can exist only in the darkness of the horizontal, where everybody is in competition, everybody is full of lust, full of will to power, a great desire to dominate, to become somebody special.

On the vertical line all these stupidities simply disappear. You become so light, so weightless, just like a lotus flower: it is in the water, but the water does not touch it. You remain in the world, but the world has no longer any impact on you. On the contrary, you start influencing the world – not with conscious effort, but just by your sheer being, your presence, your grace, your beauty. As it grows inside it starts spreading around you.

It will touch people who have an open heart, and it will make people afraid who have lived with a closed heart – all windows, all doors closed. They will not come in contact with such a person.

And to convince themselves why they are not coming in contact with such a person, they will find a thousand and one excuses, a thousand and one lies. But the basic fact is that they are afraid to be exposed.

The man who is moving vertically becomes almost a mirror. If you come close to him, you will see your real face – you will see your ugliness, you will see your continuous ambitiousness, you will see your begging bowl. […]

On the horizontal line, only beggars exist, because they are all rushing for more, and because the more cannot be fulfilled – not that you cannot get to a position you want, but the moment you get it, there are higher positions. For a moment maybe a flicker of happiness, and the next moment, again the same despair and the same race for more. You cannot fulfill the idea of more. It is intrinsically unfulfillable. And this is the horizontal line, the line of more and more and more.

What is the vertical line? Of being less and less and less, to the point of utter emptiness, to the point of being nobody. Just a signature – not even on sand but on water. You have not even made it and it has disappeared. The man of the vertical line is the authentic sannyasin, who is immensely happy in being nobody, immensely happy with his inner purity of emptiness because only emptiness can be pure, who is absolutely contented with his nakedness because only nothingness can be in tune with the universe.

Once this tuning with the universe happens, you are no more in a sense. In the old sense, you are no more. But you are for the first time the whole universe. Even the faraway stars are within you; your nothingness can contain them. The flowers and the sun and the moon . . . and the whole music of existence. You are no more an ego, your “I” has disappeared. But that does not mean that you have disappeared. On the contrary, the moment your “I” has disappeared, you have appeared.

It is such a great ecstasy to be without the feeling of “I,” without the feeling of any ego, without asking for anything more. What more can you ask? You have nothingness. In this nothingness you have become, without conquering, the whole universe. Then the singing birds are not only singing outside you. They appear outside because this body creates the barrier.

On the vertical line you become more and more consciousness and less and less body. The whole identification with the body disappears. In nothingness, these birds will be within you; these flowers, these trees and this beautiful morning will be within you. In fact, then there is no without. Everything has become your vision. And you cannot have a richer life than when everything has become your within. When the sun and the moon and the stars and the whole infinity of time and space is within you . . . what more do you want?

This is exactly the meaning of enlightenment: to become so nonexistent as an ego that the whole oceanic existence becomes part of you. […]

On the vertical line, you become less and less and less and less. And one day, you are no more. […]

This is the ultimate peak human consciousness can reach. This is the ultimate benediction. And unless one reaches to this peak, one will remain wandering in dark pathways, blind, suffering, miserable. He may accumulate much knowledge, he may become a great scholar, but that does not help. Only one thing, a very simple thing, is the essence of the whole religious experience, and that is meditation. […]

This silence is meditation. […]

-Osho

Excerpt from Hari Om Tat Sat, Discourse #27, Q1

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.

Established in One’s Own Witnessing Nature – Osho

To be established in one’s own witnessing nature is akshat – the unpolished and unbroken rice used for the worship.

Witnessing is the technique for centering. We discussed centering. A man can live in two ways: he can live from his periphery, or he can live from his center. The periphery belongs to the ego and the center belongs to the being. If you live from the ego, you are always related with the other. The periphery is related with the other.

Whatsoever you do is not an action, it is always a reaction. You do it in response to something done to you. From the periphery there is no action – everything is a reaction; nothing comes from your center. In a way, you are just a slave of the circumstances. You are not doing anything; rather, you are being forced to do. From the center the situation changes diametrically: from the center you begin to act. For the first time you begin to exist not as a relata but in your own right. […]

The moment you begin to act from the center, every act is total, atomic. It is there and then it is not there. You are completely free from it. Then you can move with no burden, unburdened. And only then can you live in the new moment that is always there – by coming to it fresh.

But you can come to it fresh only when there is no past to be carried. And you will have to carry the past if it is unfinished. The mind has a tendency to finish everything. If it is unfinished, then it has to be carried. If something has remained unfinished during the day, then you will dream about it in the night – because the mind has a tendency to finish everything. The moment it is finished, the mind is unburdened from it. Unless it is finished, the mind is bound to come to it again and again.

Whatsoever you are doing – your love, your sex, your friendship – everything is unfinished. And you cannot make it total if you remain on the periphery. So how to be centered in oneself? How to attain this centering so that you are not on the periphery? Witnessing is the technique.

This word “witnessing” is a most significant word. There are hundreds of techniques to achieve centering, but witnessing is bound to be a part, a basic part, in every technique. Whatsoever the technique may be, witnessing will be the essential part in it. So it will be better to call it “the technique of all techniques.” It is not simply a technique. The process of witnessing is the essential part of all the techniques.

One can talk about witnessing as a pure technique also. For example, J. Krishnamurti: he is talking about witnessing as a pure technique. But that talk is just like talking about the spirit without the body. You cannot feel it, you cannot see it. Everywhere the spirit is embodied; you can feel the spirit through the body. Of course, the spirit is not the body, but you can feel it through the body.

Every technique is just a body, and witnessing is the soul. You can talk about witnessing independent of any body, any matter; then it becomes abstract, totally abstract. So Krishnamurti has been talking continuously for half a century, but whatsoever he is saying is so pure, unembodied, that one thinks that one is understanding, but that understanding remains just a concept.

In this world nothing exists as pure spirit. Everything exists embodied. So witnessing is the spirit of all spiritual techniques, and all the techniques are bodies, different bodies. So first we must understand what witnessing is, and then we can understand witnessing through some bodies, some techniques.

We know thinking, and one has to start from thinking to know what witnessing means because one has to start from what one knows. We know thinking. Thinking means judgment: you see something, and you judge. You see a flower and you say it is beautiful or not beautiful. You hear a song, and you appreciate it or you don’t appreciate it. You appreciate something or you condemn something.

Thinking is judgment. The moment you think, you have begun to judge. Thinking is evaluation.

You cannot think without evaluation. How can you think about a flower without evaluating it? The moment you start thinking you will say it is beautiful or not beautiful. You will have to use some category because thinking is categorizing. The moment you have categorized a thing – labeled it, named it – you have thought about it. Thinking is impossible if you are not going to judge. If you are not going to judge, then you can just remain aware – but you cannot think.

A flower is here, and I say to you, “See it, but don’t think. Look at the flower, but don’t think.” So what can you do? If thinking is not allowed, what can you do? You can only witness; you can only be aware. You can only be conscious of the flower. You can face the fact. The flower is here – now you can encounter it. If thinking is not allowed you cannot say, “It is beautiful. It is not beautiful. I know about it,” or, “It is strange – I have never seen it.” You cannot say anything. Words cannot be used because every word has a value in it. Every word is a judgment.

Language is burdened with judgment; language can never be impartial. The moment you use a word, you have judged. So you cannot use language, you cannot verbalize. If I say, “This is a flower– look at it, but don’t think!” then verbalization is not allowed. So what can you do? You can only be a witness. If you are there without thinking, just facing something, it is witnessing. Then witnessing means a passive awareness. Remember – passive. Thinking is active. You are doing something. Whatsoever you are seeing, you are doing something with it. You are not just passive; you are not like a mirror – you are doing something. And the moment you do something, you have changed the thing.

I see a flower and I say, “It is beautiful!” I have changed it. Now I have imposed something on the flower. Now, whatsoever the flower is, to me it is a flower plus my feeling of its being beautiful. Now the flower is far away. In between the flower and me is my sense of judgment, my evaluation of its being beautiful. Now the flower is not the same to me. The quality has changed. I have come into it. Now my judgment has penetrated into the fact. Now it is more like a fiction and less like a fact.

This feeling that the flower is beautiful doesn’t belong to the flower, it belongs to me. I have entered the fact. Now the fact is not virgin. I have corrupted it. Now my mind has become part of it. Really, to say that my mind has become part of it means: my past has become part, because when I say, “This flower is beautiful,” it means I have judged it through my past knowledge. How can you say that this flower is beautiful? Your experiences of the past, your conceptions of the past, that something like this is beautiful – you have judged it according to your past.

Mind means your past, your memories. The past has come upon the present. You have destroyed a virgin fact; now it is distorted. Now there is no flower. The flower as a reality in itself is no more there. It is corrupted by you, destroyed by you. Your past has come in between. You have interpreted. This is thinking. Thinking means bringing the past to a present fact. That’s why thinking can never lead you to the Truth – because Truth is virgin and has to be faced in its total virginity. The moment you bring your past in you are destroying it. Then it is an interpretation, not a realization of the fact. You have disrupted it. The purity is lost.

Thinking means bringing your past to the present. Witnessing means no past, just the present; no bringing in of the past. Witnessing is passive. You are not doing anything – you are! Simply, you are there. Only you are present. The flower is present, you are present – then there is a relationship of witnessing. When the flower is present and your whole past is present, not you, then it is a relationship of thinking.

So start from thinking. What is thinking? It is the bringing of the mind into the present. You have missed the present then you have missed it totally! The moment past penetrates into the present, you have missed it. When you say, “This flower is beautiful,” really, it has become the past. When you say, “This flower is beautiful,” it is a past experience. You have known, you have judged. When the flower is there, and you are there, even to say that this flower is beautiful is not possible. You cannot assert any judgment in the present. Any judgment, any assertion, belongs to the past. If I say, “I love you,” it has become a thing that is past. If I say, “This flower is beautiful.” I have felt, I have judged – it has become past.

Witnessing is always present, never the past. Thinking is always the past. Thinking is dead, witnessing is alive. So the next distinction: first, thinking is active – doing something; witnessing is passive – non-doing, just being. Thinking is always the past, the dead which has gone away, which is no more; witnessing is always the present – that which is. So if you go on thinking, you can never know what witnessing is.

To stop, end thinking, becomes a start in witnessing. Cessation of thinking is witnessing. So what to do? – Because thinking is a long habit with us. It has become just a robot-like, mechanical thing.  It is not that you think; it is not your decision now. It is a mechanical habit – you cannot do anything else. The moment a flower is there, the thinking has started. We have no non-verbal experiences; only small children have. Non-verbal experience is really experience. Verbalization is escaping from the experience.

When I say, “The flower is beautiful,” the flower has vanished from me. Now it is my mind, not the flower I am concerned with. Now it is the image of the flower in my mind, not the flower itself. Now the flower itself is a picture in the mind, a thought in the mind, and now I can compare with my past experiences and judge. But the flower is no more there. When you verbalize, you are closed to experience.

When you are non-verbally aware, you are open, vulnerable. Witnessing means a constant opening to experience, no closing. What to do? This mechanical habit of so-called thinking has to be broken somewhere. So whatsoever you are doing, try to do it non-verbally. It is difficult, arduous, and in the beginning, it seems absolutely impossible, but it is not. It is not impossible – it is difficult. You are walking on the street: walk non-verbally, just walk, even if just for a few seconds, and you will have a glimpse of a different world – a non-verbal world, the real world, not the world of the mind man has created in himself. […]

You are not! If you are a witness, then you are not. The “I” forms itself through thoughts. So one thing more: accumulated thoughts, piled-up memories, create the feeling of ego – that you are.

Try this experiment: cut your whole past away from you – no memory. You don’t know who your parents are; you don’t know to whom you belong – to which country, to which religion, to which race. You don’t know where you were educated, whether you were educated or not. Just cut the whole past – and remember who you are. You cannot remember who you are. You are, obviously. You are, but who are you? In this moment, you cannot feel an “I”. The ego is just accumulated past. The ego is your thought condensed, crystallized. […]

In witnessing, there is no sense of I; in thinking there is. So if the so-called thinkers are so deeply rooted in their egos it is not just a coincidence. Artists, thinkers, philosophers, literary persons, if they are so egoistic, it is not just a coincidence. The more thoughts you have, the greater the ego you have. In witnessing there is no ego, but this comes only if you can transcend language. Language is the barrier. Language is needed to communicate with others; it is not needed to communicate with oneself. It is a useful instrument – rather, the most useful instrument. Man could create a society, a world, only because of language – but because of language, man has forgotten himself.

Language is our world. If for a single moment man forgets his language, then what remains? Culture, society, Hinduism, Christianity, communism – what remains? Nothing remains. If only language is taken out of existence, the whole humanity with its culture, civilization, science, religion, philosophy, disappears.

Language is a communication with others; it is the only communication. It is useful, but it is dangerous – and whenever some instrument is useful, it is in the same proportion dangerous also.  The danger is this: that the more mind moves into language the farther away it goes from the center: So one needs a subtle balance and a subtle mastery to be capable of moving into language, and also to be capable of leaving language, of going out of language, of moving out of language.

Witnessing means moving out of language, verbalization, mind. Witnessing means a state of no-mind, no-thinking. So try it! It is a long effort, and nothing is predictable – but try, and the effort will give you some moments when suddenly language disappears. And then a new dimension opens. You become aware of a different world – the world of simultaneity, the world of here and now, the world of no-mind, the world of reality.

Language must evaporate. So try to do ordinary acts, bodily movements, without language. Buddha used this technique to watch the breath. He would say to his bhikkhus, “Go on watching your breath. Don’t do anything: just watch the breath coming in, the breath going out, the breath coming in, the breath going out.” It is not to be said like this – it is to be felt. Mm? The breath coming in, with no words. Feel the breath coming in, move with the breath, let your consciousness go deep with the breath. Then let it move out. Go on moving with your breath. Be alert!

Buddha is reported to have said, “Don’t miss even a single breath. If a single breath is missed physiologically, you will be dead; and if a single breath is missed in awareness, you will be missing the center, you will be dead inside.” So Buddha said, “Breath is essential for the life of the body, and awareness of the breath is essential for the life of the inner center.”

Breathe, be aware. And if you are trying to be aware of your breathing, you cannot think, because the mind cannot do two things simultaneously – thinking and witnessing. The very phenomenon of witnessing is absolutely, diametrically opposite to thinking, so you cannot do both. Just as you cannot be both alive and dead, as you cannot be both asleep and awake, you cannot be both thinking and witnessing. Witness anything, and thinking will stop. Thinking comes in and witnessing disappears. Witnessing is a passive awareness with no action inside. Awareness itself is not an action.

[…]

If you become dead to your past, totally dead, then you can only witness. What else can you do?

Witnessing means becoming dead to your past, memory, thought, everything. Then in the present moment, what can you do? You can only witness. No judgement is possible. Judgement is possible only against past experiences. No evaluation is possible; evaluation is possible only against past evaluations. No thinking is possible; thinking is possible only if the past is there, brought into the present. So what can you do? You can witness.

In the old Sanskrit literature, the Teacher is defined as the death acharya mrityuh. The Teacher is defined as death! In the Katha Upanishad, Nachiketa is sent to Yama, the god of death, to be taught.

And when Yama, the death god, offers many, many allurements to Nachiketa – “Take this, take the kingdom, take so much wealth, so many horses, so many elephants, this and this,” a long list of things – Nachiketa says, “I have come to learn what death is, because unless I know what death is, I cannot know what life is.”

So a Teacher was known in the old days as a person who can become a death to the disciple – who can give death, who can help you to die so that you can be reborn.

Nicodemus asked Jesus, “How can I attain to the Kingdom of God?”

Jesus said, “Unless you die first, nothing can be attained. Unless you are reborn, nothing can be attained.”

And this being reborn is not an event, it is a continuous process. One has to be reborn every moment. It is not that you are reborn once and then it is okay and finished. Life is a continuous birth, and death is also continuous. You have to die once because you have not lived at all. If you live, then you will have to die every moment. Die every moment to the past whatsoever it has been, a heaven or a hell. Whatsoever – die to it and be fresh and young and reborn into the moment.

Witness now! You can only witness now if you are fresh.

This sutra says:

To be established in one’s own witnessing nature is akshat – the unpolished and unbroken rice used for the worship.

This Upanishad is giving deeper meaning to every symbol of worship. Akshat – unpolished rice – is used in worship. What is akshat? The word is very meaningful. But translated into English it becomes just an ordinary thing. Akshat means “that which has not been penetrated.” Akshat means “virgin.” We say akshatkanya – virgin. Akshat means virgin, unpenetrated, and the unpolished rice is used just as a symbol – virgin, fresh, raw. But the word akshat means unpenetrated. What is akshat in you, what has not been penetrated ever? That is your witnessing nature.

Everything has been corrupted; only one thing in you remains uncorrupted. Your body is corrupted, your mind is corrupted, your thinking, your emotions, everything is corrupted. Everything has been influenced, impressed, by the outside. Only one thing remains in you totally uncorrupted, untouched akshat – and that is your witnessing nature. The world cannot touch it. Your thoughts can be influenced, manipulated, but not your witnessing consciousness.

Your thoughts can be changed, you can be converted; you are being converted every moment.

Every influence is a converting influence, because either for or against you react. And even if you react against a particular influence, you have been converted, you have been manipulated. Every moment you are being manipulated by outside situations, impressions, influences. But one thing remains untouched, and that is your witnessing nature.

The sutra says, “It is your nature, it is you.” It is not something taught, it is not something constructed, it is not something given. It is you! When we say nature, it means it is you. You and it cannot be separated. So the last thing: witnessing nature, witnessing consciousness, is not something which has to be achieved. You have it already; otherwise, it cannot be said to be your nature.

A child is born. If no language is taught, then the child will not be able to know any language. It is not nature – it is nurture. If the child is taught nothing, he will know nothing; if he is taught Hinduism, he will be Hindu; if he is taught communism, he will be a communist. Whatsoever he is taught he will be. It is not his nature. So no one is born as a Hindu, no one is born as a Mohammedan. These are not natures – these are conditionings You are forced to be conditioned into a particular pattern.

So Hinduism is a habit, not nature. Mohammedanism is again a habit, not nature. By “habit” I mean something taught, something learned. You are not born with it.

Witnessing is not like that. You are born with it. Of course it is hidden. In the deepest depths of your being is the seed. Everything is taught except the witnessing nature. Knowledge is taught, but not knowing. A child is born with knowing, not with knowledge. He has the capacity to know – that’s why you can teach him – but that capacity belongs to him. You will go on conditioning. Many things will be taught, and he will learn many things – languages, religions, ideologies. He will be burdened; and the more burdened, the more experienced, the more he will have a mind. And the society will value it, respect it.

Mind is respected in the society because it is a social product. So whenever there is a brilliant mind – that means one who is efficient in accumulating – society appreciates, respects it. This mind created by society will be there, and this mind will go on growing. And you can die with this mind, burdened with this mind, without knowing the inner nature that you were born with. Witnessing, the effort towards it, means breaking this mind, creating a crack in this mind, to have a peek, a probe into nature – into your nature. You are born as an unknown witnessing energy. Then the society encrusts you, clothes you all around. That clothing is your mind, and if you are identified with this clothing then you will never be able to know that which you are, that which you always have been. And one can die without knowing oneself. That capacity is there. But in a way it has a beauty of its own also.

One has to throw the society from inside; one has to be free from society. And when I say that one has to be free from society, I don’t mean to be free from the outside society. You cannot be. Wherever you move, the outside society will be there. Even if you move to a forest, the trees and the animals will become your society. And when a monk, a hermit, moves to a forest and begins to live with animals, you say, “What beauty!” But he is again creating a society. When a hermit lives in the forest and begins to talk with trees, you say, “What a religious man!” But really he is again creating a society.

You cannot live without society as far as your outside world is concerned. You exist in society! But you can throw the society from inside, you can be free from society inside. And those who try to free themselves from the society which exists outside are just in a futile effort. They are in a futile effort – they cannot succeed. and they are deceiving themselves, because the real problem is not how to get away from the society which exists outside; the real problem is how not to be burdened inside by the society.

If there are no thoughts, if there are no memories, if there are no past burdens of experience, you are freed from society inside. You become virgin, pure, innocent. You are reborn. And then you know what your nature is, what your Tao is, what your dharma is. Dharma is translated again and again as “religion.” It is not; it is not religion. Dharma means nature; dharma means that which you are already – your essence.

Two words will be useful to understand: Gurdjieff uses these two words – “essence” and “personality.” Essence is your nature and personality is the construct, the social structure given to you. We are all personalities, unaware, completely unaware of the essence. This sutra saying “witnessing nature” means essence – the essential you. So witnessing is not something which you achieve; it is not something like an attainment. Rather, it is a discovery, an uncovering. Something is there which you have forgotten – you uncover it. So Gurdjieff never uses the word “witnessing”; rather, he uses “remembering.”

Kabir, Nanak, they also use “remembering” – surati. Surati means remembering. Surati is smriti – remembering. Nanak, Kabir or Gurdjieff, they use the word “remembering” only because, really, your essence is not a new thing to be achieved – it is already there. You have only to remember it; you have only to become aware of something which is already present. But you cannot be aware of it if you are crowded by thoughts, if you are lost in the crowd of thoughts.

The sky is there – but when there are clouds, dark clouds all over, you cannot see the sky. Clouds are just incidental. They are now, they were not before, and they will not be again. They come and go, and the sky remains always. And the sky is akshat; no cloud can corrupt it. The sky remains virgin, pure, innocent. No cloud can corrupt it. Clouds come and go, but the sky is that which is always – unperturbed, untouched, just an inner space, an inner sky is there. That is called your nature.

Societies will come and go. You will take birth and you will die, and many lives will come and go, and many, many clouds will pass through you. But the inner sky – akshat – remains uncorrupted, virgin. But you can become identified with clouds. You can begin to feel that “I am the clouds.”

Everyone is identified with his own thoughts which are nothing more than clouds. You say, “my thought,” and if someone attacks your thought, you never feel that your thought is being attacked – you are being attacked. The sky is fighting – fighting for clouds because some cloud has been attacked. The sky feels, “I am attacked”! The sky was there when there was no cloud, the sky will be there when there is no cloud. Clouds add nothing to the sky. And when clouds are no more, nothing is lost. The sky remains itself totally.

This is the nature – the inner sky, the inner space. One uncovers it, discovers it, through witnessing.

Witnessing is the basic, essential thing. It can be used in many, many techniques.

In the Chinese Taoist tradition, they have a method known as “Tai-Chi.” It is a method of centering, a method of witnessing. They say do whatsoever but remain conscious of the center at the navel. Walking, be conscious of the center at the navel. Eating, be conscious of the center at the navel. Fighting, be conscious of the center at the navel. Do whatsoever you are doing but remain conscious of one thing: that you are centered in the navel. Again, if you are conscious of the navel, you cannot think. The moment you begin to think, you will not be conscious of the navel. This is a body technique.

Buddha uses breathing, breath; Taoists use hara. They call the center at the navel hara. That’s why Japanese suicide is known as hara-kiri. It means committing suicide remaining centered in the hara, so it is not suicide, it is not just suicide. They call it hara-kiri only if a person commits suicide remaining continuously aware of the center at the hara. Then it is not suicide at all – he is doing it so consciously. You cannot commit suicide so consciously. With you, suicide is committed only when you are so much disturbed that you have become absolutely unconscious.

Whether you use the hara or you use breathing, you must remain conscious. Krishnamurti says, “Remain conscious of your thought process.” Whether it is the process of breathing or the palpitation of the hara or the thought process, it makes no difference. The basic thing remains the same.

Remain conscious of your thought process. A thought arises: know that it has arisen. A thought is there: know that the thought is there. When the thought moves and goes out of existence, then know, witness that it has disappeared. Whenever a thought goes and another thought comes, there is a gap in between. Be conscious of the gap. Remain conscious of the thought process – a thought moving, a gap, again a thought. Be conscious!

Use thought as an object for your witnessing. It makes no difference: you can use breathing, you can use thought, you can use the hara – you can use anything. There are many methods, and each country has developed its own. And sometimes there is very much conflict about methods, but if you go deep, one thing is essential and that is witnessing, whatsoever the method may be. The difference is only of the body.

And Krishnamurti says, “I have no method,” but he has. This witnessing of the thought process is as much a method as the witnessing of breathing. You can witness breathing; you can witness the thought process. And then, then you can appreciate that if someone is using a rosary, he can witness it. Then there is no difference between witnessing the movement of the rosary or witnessing breathing or the thought process.

Sufis use dancing, dervish dancing. They use dancing as the method. You might have heard the name “whirling dervishes.” They move on their heels just like children move sometimes. If you move like that you will get dizzy – just moving on your heels, whirling. And they say, “Go on whirling, know that the body is whirling, and remain conscious. Inside, remain aware! Don’t get identified with the whirling body. The body is whirling – don’t get identified, remain conscious. Then the witnessing will happen.”

And I think that the Sufi method is more sudden than any, because to witness thought process is difficult, it is very subtle. To witness breathing is again difficult because breathing is a non-voluntary process. But whirling you are doing voluntarily. Dancing, whirling round and round and round, the mind gets dizzy. If you remain aware, suddenly you find a center. Then the body becomes a wheel and you become the hub, and the body goes on whirling and the center stands alone, untouched – akshat – uncorrupted. So there are hundreds and hundreds of methods, but the sole, the significant, the essential, the foundational thing in all of them, is witnessing.

This sutra says that unless you go to worship with a witnessing nature inside, your going is futile. Unpolished, raw rice will not do. That can be purchased, that is only a symbol, a symbolic thing. Unless you bring something unpolished, untouched by society, uncreated, from your own nature, your worship is just stupid, it is foolish. And you can go on worshipping, and you can go on using symbols without knowing what they mean.

Remember this word akshat – uncorrupted, fresh, virgin. What is virgin in you? Find it out and bring it to the Divine feet. Only that virginity can be used – only that virginity, that freshness, that constant youngness, can be used for worship.

This witnessing you can understand intellectually. It is not difficult. But that is the difficulty! If you understand it intellectually and think that the work is done – that is the difficulty. You can understand it. Then again it becomes a theory in the mind; then again it becomes a thought in the mind; then again you have made it a part of the accumulation. Then you can discuss it, you can philosophize about it, but then it is still a part of the mind – it is not virgin.

If I say something about witnessing, it goes into your mind, becomes part of your mind, but it is not from you; it has come from the outside. If you read this Upanishad and then you are impressed, convinced, and you say inside yourself, “Right, this is the thing,” it becomes a theory. It is not from you, it has come from outside. It is not akshat; it is not virgin. No theory can be virgin. No thought can be virgin. Every thought is borrowed. Thought can never be original – never! The very nature of it is borrowed. No one’s thought is original. It cannot be because language is not original, concepts are not original. You learn them.

Akshat means “the original” – that which you have not learned, the discovery within yourself of something which belongs to you, which is unique to you, individual to you, which has not been given to you.

So intellectual understanding won’t do. Practice it! Only then, someday, something explodes in you, and you become aware of a different realm of purity, innocence, bliss.

-Osho

From The Ultimate Alchemy, V.1, Discourse #15

Copyright © OSHO International Foundation

Here you can listen to the discourse excerpt Established in One’s Own Witnessing Nature.

For a related post see Witnessing is Not a Mental Activity.

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.

Religion is Dead, Religio is Born – Osho

Religion is dead. It has really lived too long, it should have been dead long ago. It has not done any good to humanity, it has done immense harm. It has divided humanity. It has given different groups of people the idea that “You are the real people of God,” that “You are special; other human beings are second class.” It has fulfilled the egos of Jews, of Christians, of Hindus, of Mohammedans – of everybody. It has created so many wars. It has killed millions of people, burned thousands of people alive, and all in the name of God. For your own sake you are being burned alive!

Religion is one of the most criminal phenomena that have existed in the world. It is time that we declare it dead.

But remember, every death is a beginning of something new; every death is not an end. On the one side it looks as if something has ended, but on the other side something fresh starts growing. The death of religion becomes the beginning of religio.

The word “religion” comes from religio. Religio has a beauty of its own, which is lost in “religion.” Religio means an existential, an experiential phenomenon. The very word means coming to a point where you are one – one with yourself, one with existence. Religion which comes from the same root does not have that meaning. It, on the contrary, makes you split. Making you one is not its work; its work is to make you schizophrenic, to put you into a split state, to put you against your own body, to put you against your own sex, to put you against yourself; to divide you into parts, fragments, and create an inner conflict in you.

All religious people are continuously fighting with themselves, because their biology says to do something, and their holy scripture says to do just the opposite. Their own being wants to grow in one way, but the priests direct them into some other way.

Every religion has been trying to make you somebody else. No religion has allowed you to be just yourself. They are all afraid of your being just yourself; then their function is lost. Their function is to create conflict in you, to make you miserable, suffering, in anguish. Then naturally you have to seek help.

They create the disease, and then they start praying for you to be forgiven. They are the criminals, and they are asking for you to be forgiven. And whom are they asking? There is nobody.

So it is really a great exploitation by the priesthood of all the religions. They have destroyed every individual. They have made you Christians, Jews, Hindus, Buddhists, but they have not allowed you to become just an individual, a human being. You were born not as a Christian, you were born not as a Buddhist; you were born just as a human being. They have destroyed your innocence; they have misdirected your life. They have molded you into something which you cannot become; it is not your potential.

This is not religio. Religio is accepting you in your totality, making you whole, healthy. And that opens the door to become one with existence. You are part of it; every moment you are part of it. You are breathing existence in and out every moment – you are eating it, you are living it in every possible way. No man is an island, we are all part of an infinite continent; that’s what I am calling existence.

Religio will relax you. Religio will give you, for the first time, the dignity of being a human being, and the vastness of being part of the whole existence.

Religion is dead, religio is born.

Religion is something like marriage: unnatural, arbitrary, artificial, created by social convenience.

Religio is like love: natural, simple. No law is involved in it; no society, no culture dominates it.

Love is a law unto itself, and love gives you something that is immensely precious. You start feeling needed. You are not superficial, you are not just accidental; you are needed, you are fulfilling some essential need. Love gives you the first glimpse that existence wants you the way you are. There is no need to become Jesus Christ or Gautam Buddha. Nature does not like carbon copies. Existence likes originals. You, in your originality, are acceptable.

But a Christian is a carbon copy; he is trying to become Jesus Christ, and in two thousand years not a single Christian has succeeded. In twenty-five centuries not a single Buddhist has succeeded in becoming Gautam Buddha. Is it not proof enough? You can go even further backwards. In five thousand years, no Hindu has succeeded in becoming a Krishna. It is simply impossible. Nature never repeats.

They say history repeats itself – because history is not nature. History belongs to carbon copies, retarded people; naturally it repeats itself. They don’t know what else to do, so they go on doing the same thing again.

Nature is very inventive. It does not create even two persons equal, even similar. There are four billion people on the earth today, but you cannot find two persons who are exactly alike. Even twins are not exactly alike. They may appear to be, but their mother knows who is who; their wives know who is who. There are differences – very subtle. Outsiders may be puzzled, but those who know them closely can see the differences in their individuality – in their gestures, in their way of speaking, in their way of thinking, in their way of walking – in small things. But the differences are bound to be there.

Religion has tried a very futile experiment, and almost destroyed humanity for thousands of years.

The death of religion releases you from becoming somebody else. Now you can enjoy being yourself.

We can call our commune, religio – a mystery school, a way of searching for one’s own spiritual being, a way of discovering one’s original face. Nobody has to become anybody else.

And you are asking me, “God is dead, religion is dead, then what is left now?”

In fact, those were the hindrances, which are removed, and everything that is essential is available now. Now you can be yourself without any guilt. Now you can be simply a human being without belonging to any organized religion. The moment truth becomes organized, it becomes untrue.

I am reminded of a beautiful ancient story. A newly-recruited devil came running to the master devil, huffing and puffing, and said, “Something has to be done immediately! One man on the earth has just found the truth! And if he spreads it, what are we going to do? Our whole business is finished! He has to be prevented.”

The old man laughed. He said, “You are a new recruit; you don’t know – my people are already there.”

The young devil said, “Your people?”

He said, “Yes, my people. The priests are already around the man, and they are organizing whatever he has found. That is my way of destroying truth, and it has never failed; for centuries I have been doing that. The priests – all the priests – are in my service! They don’t know it, but the moment truth is organized, it dies.”

Why does truth die when it is organized? It dies because it is an individual experience. Can you organize love? Nobody has ever thought about it; otherwise it would have died. You cannot organize love. Love is something that transpires between two individuals. It does not need any priest, it does not need any book of instructions.

When I was studying in the university I used to have a roommate – he was a little bit of an idiot, just the same as people are all over the world.

He asked me, “Everybody talks about the fact that he has fallen in love, and some girl has fallen in love with him. It seems we are the only two persons in this whole university…. About you there is no problem, because you don’t want anything to do with any love, any woman, because you think they will be a distraction in your search. I don’t know what you are searching for, but I am at a loss. I want to fall in love. But how to fall in love? I have been to the university library looking for a book, HOW TO FALL IN LOVE; there is not a single book on the subject. And I cannot ask anybody else, because they will simply laugh. If everybody knows how to fall, then why don’t I?”

I said, “You don’t be worried, I will teach you. You just choose the girl that you would like to fall in love with.”

He said, “I chose her two years ago, but how to start? The moment she enters, I become so nervous in the classroom, I forget all about love. I forget even what the teacher is saying.”

I said, “Don’t be worried. I will write a love letter for you. You simply post it to the girl and wait for the answer.”

I knew the girl; she was one of the most beautiful girls in the university. She had been interested in me, but I had told her, “Right now, I am involved too much in my own work, in my meditations, and I don’t think you have patience enough to wait. But if you can wait, then I can promise you one thing: the day I become enlightened I will be ready. But not before that.”

She said, “Enlightened? My God! How long will I have to wait?”

I said, “Nobody knows. I may become enlightened in this life, I may become enlightened in another life. Nothing can be said, it is unpredictable. So the best is, for the time being you choose somebody else.”

But she was persistent. So I approached her and said, “Just do me a favor.”

She said, “Have you become enlightened?”

I said, “No, not yet. But one of my friends is in a difficulty. He wants to fall in love, but he does not know how to fall in love. So you will receive a letter from him. Don’t discourage him – write him a beautiful letter.”

She said, “This is tricky. Then I will be stuck with that boy – and I know your roommate, I don’t want anything to do with him.”

I said, “You need not be worried.”

And she said, “How can I write a very loving letter to that idiot? I cannot!”

I said, “Then I will write it.” So I was writing letters from both the sides. And the boy was so ecstatic!

He could not believe that just with his writing a letter, love began.

But then the girl fell in love with somebody else. She told me that she could not wait, her parents were forcing her: either she had to choose someone, or they would. “You are my choice, but your enlightenment is a strange thing,” she said. ”I have never heard of anybody making such a condition, that when they become enlightened, then they will think about other matters. I have to choose; otherwise they will choose. So I have chosen, unwillingly. I will remember you, but I am getting married.”

I said, ‘You get married happily, and don’t feel that you are doing it unwillingly. I am responsible for making you sad, and for making you decide in favor of someone else. I like you, but as far as love is concerned, that involvement is possible only after my enlightenment, not before that!”

She said, “Then what about your friend that you have been unnecessarily forcing upon me? He goes on writing every day. And you have made it such a mess that you go on writing in my name, and I have to post those letters. I read them and I say, ‘My God! That idiot!’ And you are praising him and telling him, ‘I will die without you, and I cannot live without you. You are my heart.’ What am I to say to that man?”

I said, “You have simply to say that your parents are forcing you to get married.” And in India it is common, an arranged marriage. A love marriage is still not acceptable.

So she told the idiot, “What can I do? I love you so much, but my parents have arranged my marriage. So now I will not be seeing you anymore, and you stop writing the letters.”

He almost came to a nervous breakdown, crying, in tears. I asked, “What is the matter?” – I knew what was the matter!

He said, “My love affair was going so smoothly. Every day a letter – I was writing, she was replying; everything was going so smoothly. And her father has disturbed everything. I will shoot that man!”

I said, “That won’t help. You find another girl – there is no problem – and start writing letters again.”

He said, “But I don’t know what to write.”

So I said, “You do one thing. You go to the girl and ask for all the letters you have written to her.”

He said, “What!”

“You just tell her, ‘I need those letters, because I have not been writing them.’ And return her letters to her.”

So he went to the girl and asked for his letters. But she said, “What will you do with those letters?”

He said, “What will I do? Have I to live or not? You are getting married – I will have to write letters to somebody else. Now what is the point of writing the same letters again? I can use these letters. And here are your letters that you had written to me; perhaps you may need them sometime, because who loves one’s own husband? Who loves one’s own wife? You may need them.”

The girl said, “You can have both the sets, because both are written by the same man.”

He was very angry with me, but I said to him, “That is the function of a priest. I have not done anything unique; that is what the priests have been doing all through man’s history. They pray for you to God. They even bring answers from God to you – answers to your prayers. They make your prayer, they make the answers for your prayer. I have been just functioning like a priest – only the area was different; it was love, it was not God.”

The priests have no function if there is no God. Then there is no prayer, then there is no holy book, then there is no ritual. The priest has nothing left. He wants an organized religion. He turns religio into its opposite and calls it religion.

Religio is a freedom. Religion is a slavery. Dropping God, dropping religion, I have restored your freedom. Now you can be yourself without any fear. You can grow without copying anybody. You can just grow into your own unknown potential.

You are asking, “What is left?” Everything becomes available; only blocks have been removed, hindrances have been removed. Now you can meditate. You cannot pray; prayer needs a God.

Meditation needs no God. Prayer has divided humanity, because Christian prayer is different from Hindu prayer. Mohammedan prayer is different from Christian prayer. But meditation is the same.

Here, this very moment… if you are all silent, it is the same silence.

Silence cannot have any name, any label.

And meditation is the ultimate growth of silence.

Now you can be silent, you can grow deeper and deeper within yourself, searching for the center from where your life arises. The moment you discover that center, there is an explosion which is far more significant than any atomic explosion, far more luminous. The atomic explosion is destructive. The explosion that happens at your center gives you a tremendous energy to be creative.

And it does not make you part of any organized cult, creed, dogma – no. It simply makes you a dignified individual, immensely blissful because you have found the greatest treasure in the world. There is nothing more to be found. In finding your center, you have found the very center of existence.

You have found eternity.

Now there is no death.

And out of this experience arises lovingness, compassion, creativity. Even sitting silently, doing nothing, there will be a certain aura of bliss around you, a certain fragrance around you.

You have come home.

-Osho

From Bondage to Freedom, Discourse #23

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.

Be a Light Unto Ourselves

Why did Osho change the traditional order used for the Three Jewels? At first, I wondered if it was just a mistake that Sheela had made when introducing us to them, but later I found discourses in which Osho referred to them in the order that was presented to us.

Buddham Sharanam Gachchhami – I take refuge in the Awakened One

Sangham Sharanam Gachchhami – I take refuge in the Community of the Awakened One

Dhammam Sharanam Gachchhami – I take refuge in the Ultimate Teaching of the Awakened One

Traditionally they are said with Dhammam preceding Sangham. Each of us will have our own insight as to why he changed them, but regardless of why, this is the order his work has operated on me.

First it was I bow down to the Buddha, to the Master. This is the easiest. Who cannot but bow down to the Master once the Master is met? For me this is what took place in what we refer to as Poona One. It was all Him. He gave us meditations. He gave us daily discourses. He guided us through our personal issues during darshan. He then began working on us in energy darshans and finally introduced us to Satsang.

Sangham Sharanam Gachchhami was more difficult and for some almost impossible. To surrender to the commune is much more arduous because often it means saying yes to stupidity. But it is that saying yes to stupidity that is intelligence because one understands that it is transformative. It is surrender. Surrender means putting aside the conditioning and saying yes. This then lessens the grip that the conditioning has on oneself. In fact, it lessens the grip of oneself. One can let go of conditioning only with awareness. One does not say yes because of a need for appreciation, a hunger for position or power, but in the understanding that it is here the transformation takes hold. It is here awareness is strengthened and the ego begins to lose its grip.

When I saw Osho take off in the plane from the runway at Rajneeshpuram, I knew at that moment I would never see him again. This was the beginning of Dhamma, the ultimate truth of the Awakened One. What does it mean to surrender to the ultimate truth? It is when one starts being the teaching. One starts living the understanding in one’s own light.

The beginning of living the understanding didn’t immediately start at that moment of watching the plane take off; it took a little time. I was still involved with the distribution of Osho’s books. We had to move the books to Colorado and set up distribution anew. And then because of conflict with the organization, I moved further and further away, until finally I was standing on my own. The call of the inner guru was heard.

For the first time the spark of inquiry was lit. Up to that point, I had meditated but it was witnessing phenomena: sensations, thoughts, or feelings. Now, the consciousness was seeking its source. This is what I believe to be conversion. It is here that surrender to Dhamma begins. To me this means Self-Inquiry. It is the movement from seeking to inquiring. It is the movement from the outer guru to the inner guru. Up to this point, one is living on borrowed bliss. From this point on, one is relying on one’s own light of understanding that has been lit by Buddha, strengthened by Sangha, and is now being stabilized in Dhamma.

This does not mean that one is no longer open to the understanding being expressed through the Masters; on the contrary one is more open than ever. And once the contact with the inner guru is established, there is no fear whether some teaching is valid or not, because it is seen from one’s own understanding. There is clarity. The understanding is experienced for oneself; it is acted upon. Even more accurately, it can be said that the understanding itself, the seeing itself, is the acting, is the transformation. It is in the fire of this Being Understanding that the “me” is consumed, impression by impression, “Gathe gathe para gathe parasam gathe. Bodhi svaha!” (Gone, gone, gone beyond, gone altogether beyond. O what an awakening all-hail!)

Everyone passes through the Three Jewels at their own pace. What is important is that we don’t linger too long on the way and that we continue, until finally, we are living the Dhamma, being a light unto ourself.

Postscript – It occurs to me that there are many who reading “Be a light unto ourselves” will think that it is ironic for those of us who have lived with a master, who have lived as part of a commune, to place importance on being a light unto ourselves.

To those, I would say that is precisely what drew us to the flame. We had become aware that until we were capable of separating ourselves from this conditioning, we would not be that light. We had already discovered that our minds were filled with conditioning – by our parents, the society, the churches, the politicians, and the schools.

We could also see that anyone who has not managed to extricate themselves from that conditioning is simply incapable of being their own light because it is through that conditioning, that mind, which one sees the world, acts and reacts. Is it any wonder that we live in a world in conflict? And we found that meditation is the means of brain washing (de-conditioning). Meditation is not a learning, rather an unlearning, which in the end uncovers the original face.

-purushottama

Be ye lamps unto yourselves,
be a refuge to yourselves.

Hold fast to Truth as a lamp;
hold fast to the Truth as a refuge.

Look not for a refuge in anyone beside yourselves.

And those, who shall be a lamp unto themselves,
shall betake themselves to no external refuge,
but holding fast to the Truth as their lamp,
and holding fast to the Truth as their refuge,
they shall reach the topmost height.

Buddha’s Farewell Message to Ananda

 

Bodh Gaya

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

 

Osho on O-theism

One night at the Ranch I had an incredibly strong dream. That particular night I was spending in one of the trailers up in Magdalena. In the dream, I was looking over the valley towards Lao Tzu house (Osho’s residence). As I was looking, I saw three objects from the sky crash. The crashes made explosions like meteors colliding into the earth.

The next morning in Buddhagosha we were sitting for our gachchamis and were told that the night before Osho had granted an interview with a reporter from the Oregonian and had answered three questions. As far as I know that was the first time he spoke with the press in Oregon, he was still not speaking publicly.

As soon as I heard that he had answered three questions I knew from deep in my being that somehow those three questions were those three explosions onto the earth.

The following is the interview with Kirk Braun, a reporter for the Portland newspaper The Oregonian, which took place in Osho’s Lao Tzu House, Rajneeshpuram, Oregon in 1983. I have taken the liberty of substituting the word O-theism for Rajneeshism as Osho himself substituted Osho for the name Rajneesh to illustrate that He who is speaking is not limited to the body seen (never born, never died), O-theism is not limited to the body teaching, nor even time nor place.

Q: What is your vision for the future of O-theism?

Osho: O-theism is not a religion like Christianity, Hinduism, Mohammedanism, Buddhism, etc. The name should not be misunderstood. It simply shows a poverty of language – to be exactly true, O-theism is a religionless religion. In other words it is a kind of religiousness, not a dogma, cult or creed but only a quality of love, silence, meditation and prayerfulness. Hence it can never end.

It is not beginning with me. It has always existed, and it will always exist. It is the very essence of human evolution, of culture consciousness. Buddha, Jesus or Krishna are nothing but expressions of this spirit, but it was not possible in those days for religion to be manifested as well as it can be now. Because Jesus did not know about Buddha, Buddha did not know about Lao Tzu, and Krishna was also unaware of Lao Tzu, etc.

I have traveled all the paths and have looked at the truth from all the windows. What I am saying is going to last forever because nothing more could be added to it.

Buddha was not so sure of his religion. He said that his religion would last for 5,000 years, and that too only if he didn’t allow women to join his commune. And when women entered his commune he said, “Now the religion will only last 500 years.”

All of these people have talked about some aspect of truth and their disciples have understood it as the whole truth. I am talking about the whole truth so the future of my religion is infinite. All other religions will disappear into it as all the rivers disappear into the ocean.

Q: Will the world make any progress in the area of human understanding?

Osho: Certainly. In fact, the time in which we are living is of tremendous importance. A revolution in human consciousness is no more a luxury; it has become an absolute need as there are only two alternatives – suicide or a quantum leap in consciousness, which Nietzsche called superman. And I absolutely believe that nobody wants to choose suicide. Up to now man has been surviving without transformation because there was no urgency for change. Nuclear weapons have brought a great urgency for a choice of now or never. There is a simple law that life wants to survive, so in my vision humanity is going to take the same significant change that the monkeys made when monkeys became human.

Q: Do you think O-theists will survive the predicted nuclear holocaust and if so, how?

Osho: As I said earlier monkeys took a jump and became human beings, but not all monkeys did. The remaining ones are still monkeys so let me put your question in a different way.

I will not say that all O-theists will survive the holocaust, but I can say with an absolute guarantee that those who will survive will be the O-theists and the remaining will be monkeys or commit suicide. In fact, the remaining don’t matter.

[NOTE: This was first published in The Rajneesh Times, 19th August 1983 while Osho was in silence.]

See related post O-theism.

Buddham Sharanam Gachchhami – Osho

Beloved Osho,

Is this a question, a realization, or a declaration?

Something beyond forces me to put this on paper; though I am writing this, the words are not mine.

It is past midnight, about five o’clock on the full moonlight night of the Indian month known as “Bhadra the Thursday,” The Guruvar Master’s Day in Indian language.

I am in vipassana meditation, as my eyes open, a dazzling light brightens the room. I cannot keep my eyes open, as the light is too dazzling. After a few minutes, I can open my eyes and I become quite aware.

Two figures are standing before me: one is beloved Bhagwan with folded hands and that gentle, beautiful smile; and the other is Gautam Buddha in Gyan Mudra. It is Buddha’s third body.

He looks at beloved Bhagwan, and after a few moments he touches the feet of Bhagwan and merges with his body, smilingly.

I hear him saying:

“I have fulfilled my promise. I was to come as Maitreya after two thousand five hundred years, and I have come. If you have eyes, you will see me; if you have ears you will hear me; if you have a heart you will feel and recognize me. My third body I had kept in existence to rebirth, to help whoever wanted my help.

“With due respect and adoration, I have to state that I could have merged with Krishnamurtiji, but due to his insistence on being original I could not merge and help individuals through him. I was hopeful, as he was especially prepared for my appearance – but he was adamant. His body suffered a lot due to his resistance to accepting me. He preferred and chose ceaseless pain and suffering for this.

“My third body now cannot remain in existence if it is not accepted for rebirth or merging. The time I had decided for it is coming close to an end so I cannot wait any longer, and hence I am merging my third body with Bhagwan’s energy without disturbing his individuality.

“He is like an ocean; many small and big rivers merge with it, but still the ocean remains, unperturbed. Its identity remains as an ocean without any change.

“In him, all enlightenments – past, present and future – have become alive and active; a unique event that has not happened before, nor will it happen again. Bhagwan is total acceptance, total emptiness, total nothingness, and unbounded compassion. He is both Purna and Shunya incarnated.

“From my third body, I address him as ‘Bhagwan,’ but from now onwards he will not be only ‘Bhagwan Rajneesh,’ he will be ‘Bhagwan Rajneesh, the Buddha Lord Maitreya’ – A Buddha, A True Friend to All.”

Thus saying, Buddha’s third body merged with our beloved, beautiful Bhagwan.

Bhagwan’s radiance was increasing and filled the whole universe. I remember the prophecy of Lama Karmapa, who had predicted this event, but had asked me not to talk about the event till it happened. Now it has happened and flowers have showered.

So let it be known to all, let it be shouted from the rooftops that Bhagwan Rajneesh, the Buddha Lord Maitreya, is here; Buddha has fulfilled his promise.

The light was fading, the full moon was setting slowly in the West with its cool, silent fading light; and in the East the new sun was rising with a light orange glow, silently bringing a new day, and with it a new journey.

Beloved, beautiful Bhagwan slowly, slowly disappeared with a gentle smile and folded hands, leaving me in that gentle morning light with a heart full of gratitude and eyes full of tears.

Beloved Osho, I bow down to you, announcing to the world that Bhagwan Rajneesh, the Buddha Lord Maitreya, is here and the flowers have showered. To date, Masters have declared themselves, but today a disciple declares with gratitude that the Master, the Buddha, a Real Friend, has come with a new radiance to help all.

Beloved Osho, I have nothing to offer – not even a flower – and yet I offer everything. Thus, something is given and something is taken.

Oh beloved sannyasins, devotees and friends who are present here are the blessed ones to hear this declaration and witness this unique event.

Oh sannyasins, rejoice, celebrate and sing, “Buddham sharanam gachchhami; sangham sharanam gachchhami; dhammam sharanam gachchhami.”

Beloved Osho, I was reluctant to write this to you, but something unknown forces me to write to you. I do not know whether this is right to do or not. Will you please comment on the event?

Govind Siddharth, it is not a question.

It is a realization, and it is a declaration.

Whatever you have experienced was not a dream. Your whole life may have been a dream, but this experience is absolute reality. That’s why you felt an unknown force compelling you to declare it. You had to declare it – it is impossible to hide the truth.

It has not only happened to you alone; there are two more persons present here to whom the same experience at the same time has happened. They are also hesitating whether to declare it or not. The hesitation is natural, because the declaration is so big and you feel so small, but you cannot keep it within you. It is just like a pregnant woman – how long can she hide that she is pregnant? One day she is going to give birth to a child.

Every truth is a living experience.

And the very nature of life is expression, expansion, declaration. Each flower declares it, each morning the sun declares it, each night millions of stars declare it. Of course their language of declaration is different – a flower declares it by its fragrance, the star declares it by its light, the moon declares it by its beauty.

But truth, beauty, good . . . these three – satyam, shivam, sundaram – are the basic, the fundamental trinity of existence. You cannot hide them.

One feels embarrassed – how to say it? And to say it in a world which is skeptical, in a world where people are deaf as far as truth is concerned, where people are blind as far as beauty is concerned, where people don’t have hearts as far as feeling, sensitivity is concerned . . . one feels alone to declare such a thing.

But it is not out of egoism – you cannot declare such a thing out of egoism because the ego will feel very embarrassed, and ego does not like to feel embarrassed. It is out of humbleness that one declares such experiences.

I was waiting . . . out of those three persons, who is going to declare it first? Govind Siddharth has proved really humble, courageous. Whatever he is saying, he has seen – not in sleep, not in dream.

It is true that J. Krishnamurti was prepared for exactly this phenomenon.

Gautam Buddha had promised that after twenty-five centuries he will be coming as Lord Maitreya. Maitreya means ‘the friend’.

Of course, his own body was burned and could not be kept for twenty-five centuries; the technology was not yet developed. Now it is possible. There are ten bodies in the world which are being kept. They are dead, it is very expensive to keep them, but those people were very rich people and they have willed that their bodies should be kept – because science is saying that within ten or twelve years, at the most twelve, we will be able to revive dead bodies. These rich people have allowed their bodies to be kept, so that when the technology is ready to revive them, they can be revived back to life again.

Gautam Buddha had to use a totally different kind of technology – not scientific but occult. The physical body died. But there are other bodies within this body which don’t die, and he has lived with his third body. He cannot be born through a womb; that is impossible, that is against the nature of things. Once you are enlightened, you cannot be born through the natural process, through a womb.

It is his compassion. No one before him has ever tried. Perhaps no one before him had such compassion.

The story is that Gautam Buddha reaches the door of nirvana – and once you enter the door you disappear into the universe. The doors are opened, the doorkeeper welcomes him. But Buddha refuses to enter the door and he says, “I will stay here outside the door, because millions of my fellow travelers are groping in the dark. I will try in every possible way to help them. Unless every living being has passed through the door, I will wait. I am going to be the last.”

This is not just a parable, not just a fictitious story, but something absolutely factual in the world of mysticism. It is not factual in the world of matter, it is factual in the world of the spirit.

J. Krishnamurti was prepared by very learned scholars who had found in all the scriptures – Tibetan, Chinese, Japanese, Indian – the promise of Buddha that after twenty-five centuries he would be coming back: “I will find a way. I cannot come through a womb but I can enter into a living being, can merge my soul with his soul.” When the theosophists found this, they started searching for somebody who could be prepared – in purity, in discipline, in meditation, consciously – so that he can become a vehicle of Lord Maitreya.

They worked really hard on J. Krishnamurti.

He was not the only one they worked on. They had chosen at least five children of immense intelligence, and they worked on all five. One of the five was Nityananda, Krishnamurti’s elder brother. He died; he died because of too much arduous discipline. He was immensely intelligent. He would have become a great scientist, a great philosopher, but he was not meant to become a great mystic – and perhaps not a vehicle of Gautam Buddha.

Training those five – and when Nityananda died, the four – slowly it became clear that Krishnamurti was the best out of the four. One was Raj Gopal, who was made personal secretary to J. Krishnamurti. And he betrayed J. Krishnamurti because he carried that resentment for his whole life. He was chosen for the same purpose, and finally he was just made a personal private-secretary. He was angry, resentful, but he didn’t show it.

He was the managing trustee of all the properties that belonged to the organization which was created for Krishnamurti – its name was “The Star of the East.” The royalties for all of Krishnamurti’s books were going to Raj Gopal. And just five years ago, he simply betrayed J. Krishnamurti. He simply said, “You have nothing to do with the organization, the money, the books, the royalties.” At the age of eighty-five, Krishnamurti had to begin again from ABC.

This man, Raj Gopal, must have had a tremendous patience, because for sixty years he kept the resentment repressed in himself, waiting for the right moment when Krishnamurti was so old that he could not do anything. At that moment he would desert him. He took away all the assets of Krishnamurti Foundation – he was the head of the foundation – and Krishnamurti was left, at the age of eighty-five, just a beggar.

Another boy who was trained was a German. Seeing that he was not going to be chosen, he behaved just like a German: he created a new organization and revolted against the theosophical movement, created a split in the movement. And the German section of the theosophical society became a separate party. He became the leader of it, hoping that he would compete with J. Krishnamurti not understanding at all that these matters are not of competition.

Krishnamurti himself, after years of training and discipline . . . rather than becoming pure, rather than becoming a right-vehicle, he became so hateful towards all the ringleaders who were torturing him – telling him to fast, telling him to wake up early in the morning at three o’clock, have a cold bath at three o’clock – with all good intentions, but they never realized the fact that you cannot make anybody a Gautam Buddha. It is not a question of training. However good the intentions are, the result is going to be a disaster.

When Krishnamurti reached the age of twenty-five, they gathered the chief leaders of the theosophical movement in Holland, where Krishnamurti was going to declare that Gautam Buddha had entered into him and he has become the world teacher.

But he was a sincere man. Gautam Buddha did not enter. If he had been a man like the pope or

Ayatollah Khomeini he could have said, “Yes, Gautam Buddha has entered in me and I am the world teacher.” But he refused. He said, “No Gautam Buddha has not entered in me, and I am not the world teacher. Not only that, I am not going to be a teacher at all.”

It was such a shock to the six thousand leaders of the movement who had come from all over the world. They could not believe it – they had prepared this man, they had fought for this man in the courts, they had done everything that was possible to give him the best education. He never gave an indication that he was unwilling. And at the last moment, when he stood up, he declared, “I dissolve the organization, ‘The Star of the East’. I am not the world teacher.” It was a reaction. You cannot force anybody into paradise. A forced paradise will become hell, because the basic element of freedom is missing.

Gautam Buddha’s third body has been hovering around the world to find someone to become a vehicle, so that whatever he said twenty-five centuries ago can be updated, resurrected, made fit for the modern man – for the new man who is going to be born.

In twenty-five centuries so much dust has gathered that unless something absolutely fresh begins . . .

There are millions of Buddhists, there are thousands of great Buddhist monks; it looks simply absurd that he should not choose a vehicle from these people. It will be just natural and logical to choose a Dalai Lama or a great Buddhist monk, learned.

But you have to remember – that is one of my basic emphases – that these people cannot be chosen, because they are still hanging on to the Buddha that was twenty-five centuries ago. To choose them as vehicles is just meaningless; they will be repeating the same.

I love Gautam Buddha as I have not loved any other master, but my love is not blind. I have criticized him as severely as possible. I have praised him when I have found him right – right for today, right for tomorrow, right for the new humanity to come. And I have criticized him severely whenever I have found that he is twenty-five centuries old, still carrying conditionings, rotten ideas which are of no use for the new man, but will be a great hindrance.

Govind Siddharth must have been puzzled seeing what he has seen, because I would appear to be the last man that Gautam Buddha would choose to be a vehicle.

But this is the beauty of Gautam Buddha: he understands that the message has to be for the present and for the future, that he needs an absolutely fresh being – unattached to any old tradition, his tradition included – a man absolutely untraditional, unorthodox. A man of today, as fresh as today’s rose – even if the man goes many times against the teachings of the old Buddha.

I was not going to declare it for the simple reason that then it would become difficult for me to criticize the old man. So I was keeping completely aloof, so that my freedom and my independence are not in any way curtailed.

I have my own message.

If Gautam Buddha finds that my message has the essentials of his message too, then it is his choice.  It is not a burden on me. I will go on criticizing him whenever I find anything that is not right for human growth in the future.

But Govind Siddharth’s difficulty was that he could not keep it a secret. One of the most difficult things in the world is to keep a secret – and such a secret!

But I will remain exactly the same as I am, no compromise. Gautam Buddha and all the masters of the past can choose me as their vehicles, but I will not allow any pollution. My message will remain my message.

Yes, they can . . . and Govind Siddharth says it rightly: The river can fall into the ocean; thousands of rivers can fall into the ocean – they don’t make the ocean sweet. They themselves become salty.

Gautam Buddha has chosen me as his vehicle because it was difficult now to keep hanging around in his third body anymore. Twenty-five centuries have passed; in fact a few more years have passed. He had to choose, but he has chosen a person who has his own message. It will surely be beautiful if it coincides with his essentials, but if it does not coincide, then I am going to be as hard on him as I have been before. It will not make any difference.

I am not going to be his voice; I am going to remain my voice.

But what Govind Siddharth has seen is a tremendous experience, a great realization.

There are two more persons present here – if they gather courage, then their questions will be coming. If they cannot gather courage, then they will always remain burdened with a secret. It is better to bring it in the open and be free of it – and anyway it is in the open, Govind Siddharth has done almost 99.9 percent of the work. Nothing is left for you.

Anybody who has been close to me has felt it many times, that I bring Gautam Buddha, his life, his stories, more than those of anybody else to illustrate some of my ideas. Gautam Buddha comes very close to me. The difference is not of twenty-five centuries – maybe only twenty-five centimeters – but the difference is there.

I am not a person who compromises.

I will not be compromising with Gautam Buddha either, but whatever is ultimate truth is nobody’s possession, neither Gautam Buddha’s nor mine. Only the non-essentials are different; the essential is always the same. And my effort is to cut all non-essentials and give you only the pure, essential message, because only the essential religion is going to survive in the future. The non-essential rituals are all going to be dead.

With this century ending, there will be a religiousness in the world but no religions.

Perhaps he has chosen a right man.

And he has also chosen a right man in Govind Siddharth to declare the fact. I was not going to declare it, because declaration from my side brings a certain compromise, as if I have become a vehicle of somebody else’s message.

I am nobody’s vehicle. In fact, my message and Gautam Buddha’s message are almost parallel – so parallel, so similar that it can be said that he was my vehicle or it can be said that I am his vehicle. But it is not going to change my approach in any way. Now I will be even harder on Gautam Buddha, so that only the most essential and the purest part of him reaches to humanity in the future.

-Osho

From The Osho Upanishad, Discourse #35

There is a related post concerning Govind Siddharth’s meeting with the 16th Karmapa at Osho and the 16th Karmapa.

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