Please Don’t Try and Watch Others – Osho

Sometimes as I watch people playing the same old games over and over, my eyes feel ancient and jaded and my heart weary and cynical. I guess it’s because I’m feeling more and more my own games and tricks and I hear your maddening voice between my ears saying, “That’s okay – just you have to accept and love yourself; and there is no problem.”

JUST????

I think if you say this word again, I will scream. Wasn’t I happier when I thought there was a goal?

The question is from Ma Deva Anando. It is significant. The question can be that of almost everybody who is present. Listen to it. It simply shows a situation that every seeker has to pass.

First, Anando says, “Sometimes as I watch people playing the same old games over and over, my eyes feel ancient and jaded and my heart weary and cynical.”

Please don’t try to watch others – that is none of your business. If they have decided to play the old games, if they want to play the old games, if they are happy in playing their old games, who are you to interfere? Who are you even to judge?

This constant hankering to judge others has to be dropped. It does not help others. It harms you; it only harms you. Why should you be bothered? That has nothing to do with you. It is others’ joy if they want to remain the old and they want to move in the same rut, in the same routine. Good! It is their life and they have every right to live it their own way.

Somehow we cannot allow others to have their own way. In some way or other we go on judging. Sometimes we say they are sinners, sometimes we say they are bound to go to hell, sometimes we say they are this and that – criminals. If all that has changed, now a new evaluation that they are playing old games and ’I am tired’. . . Why should you be tired of their games? Let them be tired of their games if they want; or if they don’t want, that too is their choice. Please don’t watch others.

Your whole energy has to be focused on yourself. Maybe you are condemning others for their old games just as a trick because you don’t want to condemn yourself. It always happens; it is a psychological trick: we project on others. A thief thinks everybody is a thief – that is very natural for him; that is a way to protect his ego. If he feels the whole world is bad, he feels good in comparison. A murderer thinks the whole world consists of murderers – that makes him feel good and at ease. It is convenient to think the whole world consists of murderers; then he can murder and there is no need to have any guilt feeling, there is no need to have any prick of conscience.

So we go on projecting on others whatsoever we don’t want to see in ourselves. Please stop that! If you are really tired of old games then this is the old game – the oldest. For many lives you have been playing it: projecting your defects onto others and then feeling good. And of course you have to exaggerate, you have to magnify. If you are a thief, you have to magnify others’ images, that they are greater thieves than you. Then you feel good; in comparison, you are a far better person.

That’s why people go on reading the newspapers. Newspapers help you very much. Early in the morning, before you have even taken your tea you are ready for the newspaper. And the newspaper brings nothing like news, because there is nothing new. It is the same old rotten thing. But you feel good: somewhere, somebody has been murdered, somewhere there has been a Watergate, and somewhere something else, and somewhere somebody has stolen, and somebody’s wife has escaped with somebody else . . . and so on and so forth. Watching all that, you relax; you feel, “So, I am not so bad – the whole world is going to the dogs. I am a far better person. I have not yet escaped with the wife of the neighbor. I have not killed anybody yet – although I think of it, but thinking is not a crime where people are actually doing things.” You feel good. And the moment you feel good, you remain the same.

Please don’t watch others. It is not going to help you. You use your energy, your observation, on yourself.

And there is something tremendously transforming in observation. If you observe yourself, things will start changing. If you start observing your anger, one day you will suddenly find the anger has no more energy the way it used to have; it is no more so fiery. Something has gone dead in it.

If you start watching yourself, you will see, by and by, the negative is dying and the positive is becoming more and more alive; that misery is disappearing and bliss is entering into your life; that you smile more, sometimes even for no reason; that a sense of humor is arising in you – if you start watching – that old depressed, long face is disappearing. A sense of humor is born. You start taking life more playfully, if you watch; seriousness becomes more and more irrelevant. More and more you become innocent, trusting, less and less doubtful.

I am not saying that your trust will always be respected. No, that is not the point. You may be deceived more, because when you are trusting you can be deceived more. But even when you are deceived, your trust will not be destroyed by it – in fact, it may even be enhanced. You may start thinking that even if you are deceived – somebody has taken a little money and deceived you – you will be able to see that you have saved the far more valuable thing, that is trust; and something almost valueless, the money, is gone.

You could have saved the money and the trust would have gone – that would have been a far greater loss, because nobody has ever been found to be happy just because of money. But because of trust, people have lived like gods on earth. Because of trust, people have enjoyed life so totally that they could feel grateful to God. Trust is a benediction. Money, at the most, can give you a little comfort, but no celebration. Trust may not give you much comfort, but will give you great celebration.

Now, to choose comfort against celebration is simply stupid – because that comfortable life will be nothing but a comfortable death. Conveniently you can live and conveniently you can die, but the real taste of life is possible only when you are celebrating at the optimum, at the maximum, when your torch is burning from both ends together. Maybe only for a single moment . . . but the intensity of it, but the totality of it, but the wholeness of it! And this happens only through observation. Observation is one of the greatest forces of transformation.

Start observing yourself. Don’t waste your energy for observation on others – that is a sheer wastage! And nobody will ever thank you for it; it is a thankless job. And whomsoever you observe will feel offended – because nobody likes to be observed; everybody wants to have a private life. Good or bad, stupid or wise, but everybody wants to have his own private life. And who are you to interfere? So don’t be a peeping tom, don’t go to people’s keyholes, and don’t watch. It is their life. If they want and if they love to play the old game, let them play!

So the first thing: please stop watching other people; turn the whole energy on yourself.

Second thing you say: “I guess it’s because I’m seeing more and more my own games and tricks and I hear your maddening voice between my ears saying, ‘That’s okay – just you have to accept and love yourself, and there is no problem.’”

I have to repeat it: There is no problem. I have never come across a real problem – not up to now. And I must have listened to thousands of people and their thousands of problems. I have not come across a real problem yet. And I don’t think that it is ever going to happen – because the real problem exists not. ‘Problem’ is a created thing. Situations are there: problems are not there. Problems are your interpretations of situations. The same situation may not be a problem to one person and may be a problem to somebody else.

So it depends on you whether you create a problem or you don’t create a problem but problems are not there. Problems are not in existence: they are in the psychology of man.

Just look next time you are having some trip and riding a problem just watch. Just stand aside and look at the problem. Is it really there? or have you created it? Look deeply into it, and you will suddenly see it is not increasing, it is decreasing; it is becoming smaller and smaller. The more you put your energy into observation, the smaller it becomes. And a moment comes when suddenly it is not there . . . and you will have a good laugh.

Whenever you are having a problem, just look at it. Problems are fictitious, they don’t exist. Just go around the problem, look from every angle – how can it be? It is a ghost! You wanted it, that’s why it is there. You asked for it, that’s why it is there. You invited it, that’s why it is there.

But people don’t like it if you say their problem is not a problem – they don’t like it. They feel very bad. If you listen to their problems, they feel very good. And if you say, “Yes, this is a great problem,” they are very happy. That’s why psychoanalysis has become one of the most important things of this century. The psychoanalyst helps nobody – maybe he helps himself, but he helps nobody else. He cannot. But still people go and pay. They enjoy – he accepts their problems; whatsoever absurd problem you bring to the psychoanalyst, he listens to it very sincerely and seriously, as if it is there. He takes it for granted that you are suffering greatly, and he starts working on it and analyzing it. And it takes years!

Even after years of psychoanalysis the problem is not solved-because in the first place the problem has never been there, so how can anybody solve it? But after years of psychoanalysis, you get tired; and you get finished with the old problem, you want some new problem now. So one day you suddenly say, “Yes, it is no more there, it is gone,” and you thank the psychoanalyst. But it is simply time that has helped, that has healed. It is not psychoanalysis. But there are people who would not like simply to wait and watch.

When you bring a mad person to a Zen monastery, they simply put him in a corner, in a small hut, far away from the monastery; they give him food and they tell him, “Just be there, quiet.” Nobody goes to talk to him; food is supplied, his comforts are looked after, but nobody bothers about him. And what psychoanalysis does in three years, they do in three weeks. Within three weeks the person simply comes out and he says, “Yes, the problem is finished.”

For three weeks you are left with your problem – how can you avoid seeing it? And no analysis is given, so there is no diversion; you are not distracted. The psychoanalyst distracts you! The problem may have died on its own within three weeks, but it will not die now because with the support of the psychoanalyst it will live for three years, or even more. It depends how rich you are. If you are rich enough, the problem can continue for your whole life. That means it depends how much you can afford.

Poor people don’t suffer from many problems. Rich people suffer they can afford to; they can enjoy the game of having great problems. The poor person cannot afford and cannot enjoy that game.

Next time you are having a problem, look into it, look hard into it. No need for any analysis; don’t analyze it, because analysis is a way of diversion. When you start analyzing, you don’t look at the problem. You start asking why? from where? how did it come? – in your childhood, your mother’s relationship with you, your father’s relationship with you. You have gone astray. Now you are not looking into the problem itself. Freudian psychoanalysis is really a mind-game and played with great expertise.

Don’t go into the causes! There is no need because there is no cause. Don’t go into the past; there is no need because that will be going away from the present problem. Look into it as a herenow thing, just enter into it. And don’t think about causes, reasons. Just watch the problem as it is.

And you will be surprised that looking hard into it, it starts dispersing. Go on looking into it and you will find it has gone.

Problems are not there. We create them – because we cannot live without problems. That is the only reason why we create them. To have a problem is to have an occupation. One feels good; something is there to do. When there is no problem you are left alone, empty – what to do next? All problems finished.

Just think: one day comes God and says, “No problems any more – finished! All problems gone.” What will you do? Just think of that day. People will be stuck; people will start getting very angry about God. They will say, “This is not a blessing! Now what are we supposed to do? No problems?” Then suddenly the energy is not moving anywhere; then you will feel stagnant. The problem is a way for you to move, to go on, to carry on, to hope, to desire, to dream. The problem gives so many possibilities to remain occupied.

And to be unoccupied, or to be capable of unoccupation, is what I call meditation: an unoccupied mind who enjoys a moment of unoccupation is a meditative mind.

 Start enjoying some unoccupied moments. Even if the problem is there – you feel it is there, I say it is not, but you feel it is there – put the problem aside and tell the problem, “Wait! Life is there, the whole life is there. I will solve you, but right now let me have a little space unoccupied by any problem.” Start having a few moments unoccupied, and once you have enjoyed them you will see the fact that problems are created by you because you were not capable of enjoying the unoccupied moments. So problems fill the gap.

Have you not watched yourself? Sitting in a room, if you have nothing to do you start feeling fidgety, you start feeling uncomfortable, you start feeling restless – you will turn the radio on, or you will turn the TV on, or you will start reading the same newspaper you have read three times since the morning. Or, if there is only one way, you will fall asleep so that you can create dreams and again remain occupied. Or you will start smoking. Have you watched it? Whenever you are not having anything to do, it becomes very difficult to be, just to be.

I will say again: There is no problem, Anando. Look into the fact of it that there is NO problem in life. If you want to have it, it is your pleasure – you enjoy with all my blessings but the truth is that there is no problem.

Life is not a problem at all – it is a mystery to be lived and enjoyed. Problems are created by you because you are afraid to enjoy life and you are afraid to live life. Problems give you a protection – against life, against joy, against love. You can say to yourself, “How can I enjoy? – I am having so many problems. How can I enjoy? I am having so many problems, how can I love a man or a woman? I am having so many problems, how can I dance and sing? – impossible!” You can find some reasons not to sing, not to dance. Your problems give you a great opportunity to avoid.

Look into the problems and you will find they are fictitious.

And even if you are having a problem and you feel it is real, I say it is okay. Why do I say it is okay? Because the moment you start feeling it is okay, it will disappear. The moment you say to a problem that it is okay; you have stopped giving energy to it. You have accepted it! The moment you accept a problem, it is no more a problem. A problem can be a problem only when you go on rejecting it, when you say it should not be so . . . and it is. Then the problem is strengthened.

That’s why I say it. People come to me with their big problems and I say, “It is okay, it is very good, you accept it.” And I say, “Just you have to accept and love yourself.” And I understand, Anando says, “It is very maddening, your voice continuously saying, “That’s okay . . . and there is no problem.”’

“JUST???!”

And Anando says, “I think if you say this word again I will scream.”

You have been screaming your whole life – whether you scream or not is not the point – you have been screaming your whole life. You have not done anything else up to now. Sometimes loudly, sometimes silently, but you have been screaming. That’s how I see people – screaming people, their heart is screaming, their being is screaming. But that will not help. You can scream but that will not help.

Try to understand rather than screaming. Try to see what I am telling you. And what I am telling you is not a theory – it is a fact. And I am saying it because I have known it that way. If it can happen to me that there is no problem, why cannot it happen to you? Take the challenge of it! I am just as ordinary a man as you are; I don’t claim any extraordinary miraculous powers.

I am very ordinary, just as you are. The only difference between me and you is you don’t say okay to yourself and I have said an absolute okay to myself – that is the only difference. You are continuously trying to improve yourself and I am not trying to improve myself. I have said: Incompletion is the way life is. You are trying to become perfect and I have accepted my imperfections. That is the only difference.

So I don’t have any problems. When you accept your imperfection, from where can the problem come? When whatsoever happens you say “It is okay,” then from where can the problem come? When you accept limitations, then from where can the problem come? The problem arises out of your non-acceptance. You cannot accept the way you are, hence the problem. And you will never accept the way you are, so the problem will always be there. Can you imagine yourself some day accepting, totally accepting the way you are? If you can imagine, then why don’t you do it right now? Why wait? For whom? For what?

I have accepted the way I am, and that very moment all problems disappeared. That very moment all worries disappeared. Not that I became perfect, but I started enjoying my imperfections. Nobody ever becomes perfect – because to become perfect means to become absolutely dead. Perfection is not possible because life is eternal. Perfection is not possible because life goes on and on and on – there is no end to it.

So the only way to get out of these so-called problems is to accept your life as you find it right this moment, and live it, enjoy, delight in it. The next moment will be of more joy because it will come out of this moment; and the next to that will be of even more joy because, by and by, you will become more and more joyous. Not that you will become joyous through improvement, but by living the moment.

But you will remain imperfect. You will always have limitations, and you will always have situations where, if you want to create problems, you can immediately create. If you don’t want to create problems, there is no need to create. You can scream but that won’t help. That’s what you have been doing – that has not helped.

Even primal therapy has not proved of much help. It allows people to scream – yes, it feels a little good, it is a tantrum therapy. It allows you to vomit. It feels a little good because you feel a little unloaded, unburdened, but then within a few days that euphoria disappears; again you are the same, again accumulating. Again, go to the primal therapy – you will feel good for a few days . . . again the same.

Unless you understand that one has to stop creating problems, you will go on creating problems. You can go into an encounter group, you can do primal therapy, you can do thousands of other groups, and after each group you will feel tremendously beautiful, because you dropped something that was on your head – but you have not dropped the mechanism that creates it.

You have dropped something which you were having, but you have not dropped the very factory that goes on creating it. Again you will create. It will not be of much use. It will give you a respite, a rest.

But if you really understand the thing, the thing is that you have to stop creating problems – otherwise you can go from one group to another group, from one psychoanalyst to another psychoanalyst, from one psychiatrist to another psychiatrist, from one therapy to another therapy . . . and everybody will give you a little respite, a little rest, and again you are doing the same thing.

My whole effort here is to cut the problem from the very roots. Please don’t create problems – they are not, they exist not.

And the last thing Anando says, “Wasn’t I happier when I thought there was a goal?”

Yes, you were happier and you were more miserable too – because your happiness was in the hope; it was not a true happiness. So I say you were happier and more miserable too. Miserable you were here in the present, and happy you were in the future – but how can you be in the future? The goal is in the future.

Unhappy you were here; happy you were there. ‘There’ exists not – it is all here. It is always here. Everywhere it is here! ‘There’ exists only in the dictionary. So it is with ‘then’. It is always now. ‘Then’ exists not. Yes, you were happier in your dreams of thinking of a goal, of thinking of a beautiful future. But why does a person think about a beautiful future? – because he is miserable in the present.

I don’t think about a beautiful future. I cannot conceive how it can be more beautiful! How can it be more beautiful than it is right now this moment? How is existence going to be more happy and joyous than it is this moment? Have a look – how can it be more happy, more joyful? But that’s a trick, again a trick of the mind: to avoid the present we go on thinking about the future so that we need not see the present. And the present is all there is.

So you are right – you were happier, happier in your dreams. Now I have shattered all your dreams. Happier in your hopes – now I am trying in every way to create the state of hopelessness, so there is no hope left. I am trying to bring you to the present. You have been wandering in the future; I am pulling you back to herenow. It is hard work. And to take goals away one feels very angry.

You are sometimes very angry with me. I have taken your hope, your dreams, or I am trying, you are clinging to them; you are so addicted to your hope that you even start hoping through me.

You start hoping through me: “Osho will do this.” This man is not going to do anything. You start hoping that “Now I am with Osho so there is no need to be afraid. Sooner or later I am going to become Enlightened.” Forget all about it! Enlightenment is not a hope! It is not a desire and it is not in the future. If you start living right this moment, you are Enlightened. I am trying to make you Enlightened every day, and you say, “Tomorrow.” Then as you will . . . but tomorrow it will never happen. Either it is now or never!

Become Enlightened right now! And you can become because you are . . . simply deluded, simply thinking that you are not.

So don’t ask how. The moment you ask the how, you start hoping. So d0n’t ask the how, and don’t say, “Yes, we will become.” I am not saying that. I am saying you are.

The goose is out. The goose has never been in. One just has to be alert in the moment. Just a single moment of alertness, a shock, and you are free.

Every day I am trying to make you Enlightened, because I know you are Enlightened. But if you want to go on playing the game of samsara, you can go on playing.

Happier, certainly, you were – and miserable too. I have taken your happiness because you cannot hope any more. If you allow me a little more, I will take your misery too. But first the happiness has to go, because misery exists as a shadow to the hope of happiness. So first the hope of happiness has to go, only then will the shadow go.

So you can scream if you want to scream, but I will repeat a thousand and one times: Anando, there is no problem. Just you have to accept and love yourself – yes, JUST.

-Osho

From The Tantra Vision, V.1, Discourse #2, Q3

Copyright © OSHO International Foundation

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

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Surrender is Understanding – Osho

My surrender is goal-oriented. I’m surrendering in order to win freedom, so it is not real surrender at all. I’m watching it, but the problem is: it is always “I” who is watching. Therefore, every realization out of that watching is reinforcement of the ego. I feel tricked by my ego.

You have not understood what surrender is.

The first thing to remember about surrender is: you cannot do it; it is not a doing. You can prevent it from happening, but you cannot manage for it to happen. Your power about surrender is only negative: you can prevent it, but you cannot bring it.

Surrender is not something that you can do. If you do it, it is not surrender, because the doer is there. Surrender is a great understanding that, “I am not.” Surrender is an insight that the ego exists not, that, “I am not separate.” Surrender is not an act but an understanding.

In the first place you are false, the separation is false. Not for a single moment can you exist separate from the universe. The tree cannot exist if uprooted from the earth. The tree cannot exist if the sun disappears tomorrow. The tree cannot exist if no water is coming to its roots. The tree cannot exist if it cannot breathe. The tree is rooted in all the five elements – what Buddhists call skandhas, the five groups we were talking about the other day. Avalokita… when Buddha came to the transcendental vision, when he passed through all the stages, when he passed through all the rungs of the ladder and came to the seventh – from there he looked down, looked back – what did he see? He saw only five heaps with nothing substantial in them, just emptiness, shunyata.

The tree cannot exist if these five elements are not constantly pouring energy into it. The tree is just a combination of these five elements. If the tree starts thinking, “I am,” then there is going to be misery for the tree. The tree will create a hell for itself. But trees are not so foolish, they don’t carry any mind. They are there, and if tomorrow they disappear, they simply disappear. They don’t cling; there is nobody to cling. The tree is constantly surrendered to existence. By surrendered it means it is never separate, it has not come to that stupid idea of the ego. And so are the birds, so are the mountains, so are the stars. It is only man who has turned his great opportunity of being conscious into being self-conscious. Man has consciousness. If consciousness grows, it can bring you the greatest bliss possible. But if something goes wrong and consciousness turns sour and becomes self-consciousness, then it creates hell, then it creates misery. Both alternatives are always open; it is for you to choose.

The first thing to be understood about ego is that it exists not. Nobody exists in separation.

You are as much one with the universe as I am, as Buddha is, as Jesus is. I know it, you don’t know it; the difference is only of recognition. The difference is not existential, not at all! So you have to look into this stupid idea of separation. Now if you start trying to surrender you are still carrying the idea of separation. Now you are thinking, “I will surrender, now I am going to surrender” – but you think you are.

Looking into the very idea of separation, one day you find that you are not separate, so how can you surrender? There is nobody to surrender! There has never been anybody to surrender! The surrenderer is not there, not at all – never found anywhere. If you go into yourself you will not find the surrenderer anywhere. In that moment is surrender. When the surrenderer is not found, in that moment is surrender. You cannot do it. If you do it, it is a false thing. Out of falsity only falsity arises. You are false, so whatsoever you do will be false, more false. And one falsity leads to another, and so on and so forth. And the fundamental falsity is the ego, the idea, “I am separate.”

You ask: “My surrender is goal-oriented.”

The ego is always goal-oriented. It is always greedy; it is always grabbing. It is always searching for more and more and more; it lives in the more. If you have money it wants to have more money; if you have a house it wants to have a bigger house; if you have a woman it wants to have a beautiful woman, but it always wants more. The ego is constantly hungry. It lives in the future and in the past. In the past it lives as a hoarder – “I have this and this and this.” It gets a great satisfaction: “I have got something” – power, prestige, money. It gives a kind of reality to it. It gives the notion that, “When I have these things, I must be there.” And it lives in the future with the idea of more. It lives as memory and as desire.

What is a goal? A desire: “I have to reach there, I have to be that, I have to attain.” The ego does not, cannot live in the present, because the present is real and the ego is false – they never meet. The past is false, it is no more. Once it was, but when it was present, ego was not there. Once it has disappeared, is no longer existential, ego starts grabbing it, accumulating it.

It grabs and accumulates dead things. The ego is a graveyard: it collects corpses, dead bones.

Or, it lives in the future. Again, the future is not yet – it is imagination, fantasy, dream.

Ego can live with that too, very easily; falsities go together perfectly well, smoothly well.

Bring anything existential and the ego disappears. Hence the insistence of being in the present, being here-now. Just this moment… If you are intelligent there is no need to think about what I am saying; you can simply see into it this very moment! Where is the ego? There is silence, and there is no past, and there is no future, only this moment… and this dog barking. This moment, and you are not. Let this moment be, and you are not. And there is immense silence, there is profound silence, within and without. And then there is no need to surrender because you know you are not. Knowing that you are not is surrender.

It is not a question of surrendering to me, it is not a question of surrendering to God. It is not a question of surrendering at all. Surrendering is an insight, an understanding that, “I am not.” Seeing, “I am not, I am a nothingness, emptiness,” surrender grows. The flower of surrender grows on the tree of emptiness. It cannot be goal-oriented.

The ego is goal-oriented. The ego is hankering for the future. It can hanker even for the other life, it can hanker for heaven, it can hanker for nirvana. It doesn’t matter what it hankers for – hankering is what it is, desiring is what it is, projecting into the future is what it is.

See it! See into it! I’m not saying think about it. If you think about it you miss. Thinking again means past and future. Have a look into it – avalokita! – look into it. The English word look comes from the same root as avalokita. Look into it, and do it right now. Don’t say to yourself, “Okay, I will go home and do it.” The ego has entered, the goal has come, the future has entered. Whenever time enters you are falling into that falsity of separation.

Let it be here, this very moment. And then you suddenly see you are, and you are not going anywhere, and you are not coming from anywhere. You have always been here. Here is the only time, the only space. Now is the only existence. In that now, there is surrender. “My surrender is goal-oriented,” you say; “I’m surrendering in order to win freedom.”

But you are free! You have never been unfree. You are free, but again there is the same problem: you want to be free, but you don’t understand that you can be free only when you are free from yourself – there is no other freedom. When you think about freedom, you think as if you will be there and free. You will not be there; there will be freedom. Freedom means freedom from the self, not freedom of the self. The moment the prison disappears the prisoner also disappears, because the prisoner is the prison! The moment you come out of the prison, you also are not. There is pure sky, pure space. That pure space is called nirvana, moksha, liberation.

Try to understand rather than trying to achieve.

“I am surrendering in order to win freedom.”

Then you are using surrender as a means, and surrender is the goal, is the end unto itself. When I say surrender is the goal, I’m not saying that surrender has to be achieved somewhere in the future. I’m saying that surrender is not a means, it is an end unto itself. It is not that surrender brings freedom, surrender is freedom! They are synonymous, they mean the same thing. You are looking at the same thing from two different angles.

“So it is not real surrender at all.”

It is neither real nor unreal. It is not surrender at all. It is not even unreal.

“I am watching it, but the problem is it is always ‘I’ who is watching. Therefore every realization out of that watching is a reinforcement of the ego. I feel tricked by my ego.”

Who is this ‘I’ you are talking about who feels tricked by the ego? It is the ego itself. The ego is such that it can divide itself into fragments, into parts, and then the game starts. You are the chaser and you are the chased. It is like a dog trying to catch hold of its own tail, and goes on jumping. And you look and you see the absurdity of it – but you see the absurdity, the dog cannot see it. The more he finds it is difficult to catch hold of the tail, the more he becomes crazy, the more he jumps. And the faster and the bigger the jump, the more the tail jumps faster and bigger also. And the dog cannot conceive what is happening: he’s such a great catcher of everything, and this ordinary tail, and he cannot catch hold of it?

This is what is happening to you. It is ‘I’ who is trying to catch, and who is the catcher and the caught both. See the ridiculousness of it, and in that very seeing be free of it.

There is not a thing to be done – not a thing, I say, because you are already that which you want to become. You are Buddhas, you have never been otherwise. Seeing is enough.

And when you say that, “I am watching,” it is again the ‘I’. Watching, the ‘I’ will be created again, because watching again is an act, there is effort involved. You are watching – then who is watching? Relax. In relaxation – when there is nothing to be watched and nobody as a watcher, when you are not divided into a duality – there arises a different quality of witnessing. It is not a watching, it is just passive awareness; passive, I say – remember. It has nothing aggressive in it. Watching is very aggressive: effort is needed, you have to be tense. But be non-tense, relaxed. Just be there. In that consciousness when you are simply there, sitting doing nothing, the spring comes and the grass grows by itself.

That is the whole Buddhist approach: that anything that you do will create and enhance the doer – watching also, thinking also, surrendering also. Anything that you do will create the trap. Nothing is needed to be done on your part. Just be… and let things happen. Don’t try to manage, don’t try to manipulate. Let the breeze pass, let the sunrays come, let life dance, and let death come and have its dance into you too.

This is my meaning of sannyas: it is not something that you do, but when you drop all doing and you see the absurdity of doing. Who are you to do? You are just a wave in this ocean. One day you are, another day you will disappear; the ocean continues. Why should you be so worried? You come; you disappear. Meanwhile, for this small interval, you become so worried and tense, and you take all the burdens on your shoulders, and you carry rocks on your heart – for no reason at all.

You are free this very moment!

I declare you enlightened in this very moment. But you don’t trust me. You say, “That’s right, Osho, but just tell us how to become enlightened.”

That becoming, that achieving, that desiring, goes on jumping on every object that you can find. Sometimes it is money, sometimes it is God. Sometimes it is power, sometimes it is meditation – but any object, and you start grabbing it. Non-grabbing is the way to live the real life, the true life, non-grasping, non-possessing.

Let things happen, let life be a happening, and there is joy, there is rejoicing – because then there is no frustration, ever, because you had never expected anything in the first place. Whatsoever comes is good, is welcome. There is no failure, no success. That game of failure and success has been dropped. The sun comes in the morning and wakes you, and the moon comes in the evening and sings a lullaby and you go to sleep. Hunger comes and you eat, and so on and so forth. That’s what Zen masters mean when they say: When hungry, eat, when sleepy, sleep, and there is nothing else to do.

And I’m not teaching you inaction. I’m not saying don’t go and work, I’m not saying don’t earn your bread, I’m not saying renounce the world and depend on others and become exploiters; no, not at all. But don’t be a doer. Yes, when you are hungry you have to eat, and when you have to eat you have to earn the bread – but there is nobody doing it. It is hunger itself that is working; there is nobody else doing it. It is thirst itself that is taking you towards the well or towards the river. It is thirst itself moving; there is nobody who is thirsty. Drop nouns and pronouns in your life and let verbs live.

Buddha says: The truth is that when you see a dancer, there is no dancer but only a dance. When you see a river, there is no river but only rivering. When you see a tree, there is no tree but only treeing. When you see a smile, there is nobody who is smiling, there is only smile, smiling. When you see love, there is nobody who is a lover but only loving. Life is a process.

But we are accustomed to thinking in terms of static nouns. That creates trouble. And there is nothing static – all is flux and flowing. Flow with this, flow with this river, and never be a doer. Even when you are doing don’t be a doer. There is doing but there is no doer. Once this insight settles in you there is nothing else.

Enlightenment is not something like a goal that has to be attained. It is the very ordinary life, this simple life that surrounds you. But when you are not struggling, this ordinary life becomes extraordinarily beautiful. Then trees are greener, then birds sing in richer tones, then everything that is happening around is precious . . . then ordinary pebbles are diamonds.

Accept this simple, ordinary life. Just drop the doer. And when I say drop the doer, don’t become a dropper! Seeing into the reality of it, it disappears.

-Osho

From The Heart Sutra, Discourse #2

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.

Without any Breaks – Annamalai Swami

Q: Are there no breaks at all in the jnani’s awareness of the Self? For example, if he is engrossed in reading a good book, will his full attention ‘be always on the book? Will he simultaneously be aware that he is the Self?

AS: If there are breaks in his Self-awareness this means that he is not yet a jnani. Before one becomes established in this state without any breaks, without changes, one has to contact and enjoy this state many times. By steady meditation it finally becomes permanent.

It is very difficult to attain Self-abidance, but once it is attained it is retained effortlessly and never lost. It is a little like putting a rocket into space. A great effort and great energy are required to escape the earth’s gravitational field. If the rocket is not going fast enough, gravity will pull it back to earth. But once it has escaped the pull of gravity it can stay out in space quite effortlessly without falling back to earth…

-Annamalai Swami

From Living by the Words of Bhagavan, p. 284

They Danced, They Found, They Absorbed – Osho

Each master has to create devices according to his own talents, capacities, genius.

For example, one of the great Sufi masters, Jalaluddin Rumi, had nothing to say, he was not a man of words – but he knew how to dance. His discourse was that of dancing. He would dance, his disciples would dance, and a certain dancing which is called “whirling” … just standing on one spot and whirling. This dancing had made him enlightened, because he whirled for thirty-six hours, continuously, non-stop, till he fell down. But when he opened his eyes, he was a totally different man.

Whirling still goes on. There are dervishes, Sufi followers of Jalaluddin Rumi, who still go on whirling – nothing happens. It was only a device. With Jalaluddin Rumi it was alive; the man gave life to it. With him, dancing was not just dancing. Whirling with Jalaluddin Rumi, you were all slowly becoming stars circling in the sky, and with his grace, with his beauty and with his experience radiating.

Truth is infectious, and there is no antidote to it yet.

For twelve hundred years, dervishes have been whirling; nothing happens. You can go on whirling, but you have forgotten that the whirling was significant because there was a man as a source of radiation – while you were whirling, he was reaching to your hearts.

A story is that a few people had gone hunting and they came across the camp of Jalaluddin Rumi. Just out of curiosity they looked inside the doors. It was a walled garden, and nearabout one hundred disciples were whirling with Jalaluddin Rumi. Those people thought, “These are mad people. Who has ever heard that by whirling you can get truth? In what scripture, in what religion is it written? There is no record. This man is mad, and he is driving so many young people mad.”

They went on. Hunting was far more significant. Obviously it was saner than to dance with Jalaluddin Rumi.

After their hunting, they went back. Just out of curiosity about what had happened to the whirlers, they again looked into the door. They were surprised: those hundred people were sitting under the trees in silence, with closed eyes, as if there was nobody – absolute silence; you could hear the wind blowing through the trees.

Those hunters said, “Poor fellows… finished. This happens by whirling – all energy lost. Now they are sitting like the dead; perhaps a few are already dead.”

Do you think they started discussing amongst themselves whether these people had achieved truth? If sitting like this with closed eyes… “What was the need of whirling, you could have sat before.” They went away.

The next month, they went again for hunting. Again, just out of curiosity – “Now what happened to those people – are they really dead, or still sitting, or gone, or what happened?” They looked. There was nobody, only Jalaluddin Rumi was sitting there. They laughed. They said, “Everybody has escaped; they must have understood that this man is mad. He was almost killing them by dancing, whirling. He seems to be an expert, thirty-six hours non-stop… anybody would be dead by that time! No coffee break, no tea break, just continuous whirling….”

So they went in and asked Jalaluddin Rumi, “What happened to your disciples? We had come one month ago and there was a group of at least one hundred people.”

Jalaluddin said, “They danced, they found, they absorbed, and they have gone into the world to spread the message.”

“And what are you doing?” they asked.

He said, “I am waiting for the second batch. My people have gone out; they will be bringing them.”

-Osho

From Osho Upanishad, Discourse #27

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.

Sudden Enlightenment and its Obstacles – Osho

You said that either one sees the world or the Brahman and that no gradually increasing perception of the Brahman is possible. But in experience we feel that as we become aware and more silent and still, the feeling of the divine presence becomes gradually clearer and clearer. What is this gradual growth and clarity if the authentic experience is never gradual, but sudden?

This has been a very ancient problem: “Is enlightenment sudden or gradual?” Many things have to be understood. There has been a tradition which says that enlightenment is gradual and that everything can be divided into degrees, everything can be divided into steps – that like anything else, knowledge can also be divided; you can become more and more wise, you can become more and more enlightened. This has been widely accepted because the human mind cannot conceive of anything sudden. Mind wants to divide, analyze. Mind is a divider. Degrees can be understood by the mind, but suddenness is non – mental-beyond mind.

If I say to you that you are ignorant and that gradually you will become wise, this is comprehensible, you can comprehend it. If I say to you, “No, there is no gradual growth. Either you are ignorant or you become enlightened, there is a sudden jump,” then the question arises of how to become enlightened. If there were no gradualness, there could be no progress. If there were no degree of growth, no degrees, then you could not make progress, you could not proceed. From where to begin? In a sudden explosion, the beginning and the end are both the same. There is no gap between the beginning and the end, so from where to begin? The beginning is the end. It becomes a puzzle for the mind, it becomes a koan. But sudden enlightenment seems to be impossible. It is not that it is impossible, but that the mind cannot conceive of it. And, remember, how can the mind conceive of enlightenment? It cannot. It has been widely accepted that this inner explosion is also gradual growth. Even many enlightened persons have conceded that to your minds, and they have said, “Yes, there is a gradual growth.”

It is not that there is. They have said it and accepted your attitude, your way of perception. They have been in a deep compassion for you. They know that if you start thinking that it is gradual, the start will be good, but there will be no gradual growth. But if you start, if you go on seeking it, someday the sudden thing will happen to you. And if it is said that enlightenment is only sudden and no gradual growth is possible, you are not even going to start and it will never happen. Many enlightened persons have said that enlightenment is a gradual thing just to help you, just to persuade you to start.

Something is possible through gradual process, but not enlightenment – not enlightenment, something else. And that something else becomes helpful. For example, if you are making water to evaporate it, heating it, evaporation will come suddenly. At a certain point, at a hundred degrees, evaporation will happen – suddenly! There will be no gradual growth between water and vapor. You cannot divide; you cannot say that this water is a little vapor and a little water. Either it is water or it is all vapor. Suddenly the water jumps into the state of vapor. There is a jump – not gradual growth. But by heating you are gradually giving heat to the water. You are helping it to reach the hundred degree point, the evaporating point. This is a natural growth. Up to the evaporating point, the water will grow in the sense of being more and more hot. Then evaporation will happen suddenly.

So there have been masters who were wise, compassionate, who used the language of the human mind which you can understand, telling you, “Yes, there is a gradual growth.” It gives you courage and confidence and hope, and a possibility that it can happen to you also. You cannot attain in a sudden explosion, but by and by, step by step, with your limitations, with your weaknesses, you can grow to it. It may take many lives, but still there is hope. You will just get heated by all your efforts.

The second thing to remember: even hot water is still water. So even if you become more clear in your mind, more pure in your perceptions, more moral, more centered, you are still man, not a buddha, not enlightened. You become more silent, more still, calmer. You feel a deep bliss, but still you are a man, and your feelings are really negative, not positive.

You feel calm because you are now less tense. You feel blissful because now you are clinging less to your miseries; you are not creating them. You feel collected. It is not that you have come to realize the one, but only because now you are less divided. Remember this: your growth is negative. You are just hot water. The possibility is there that at any moment you will come to the point where evaporation happens. When it happens, you will not feel calmness, you will not even feel blissful, you will not feel silent, because these attributes are relative to their opposites. When you are tense, you can feel silence. When you feel noise, you can feel stillness. When you are divided, fragmentary, you can feel oneness. When you are in suffering, anguish, you can feel bliss.

That is why Buddha was silent – because language cannot now express that which is beyond polarities. He cannot say, “Now I am filled with bliss,” because even this feeling that “Now I am filled with bliss” is possible only with a background of suffering and anguish. You can feel health only with a background of illness and disease; you can feel life only with a background of death. Buddha cannot say, “Now I am deathless,” because death has disappeared so completely that deathlessness cannot be felt.

If the misery has disappeared so completely, how can you feel blissful? If the noise and the anguish are so absolutely non-existent, how can you feel silence? All these experiences, feelings, are related to their opposites. Without their opposites they cannot be felt. If darkness disappears completely, how can you feel light? It is impossible.

Buddha cannot say, “I have become light!” He cannot say, “Now I am filled with light.” If he says such things, we will say he is not yet a buddha. He cannot utter such things. Darkness must be there if you want to feel light; death must be there if you want to feel deathlessness. You cannot avoid the opposite. It is a basic necessity for any experience to exist. So what is Buddha’s experience? Whatsoever we know, it is not that. It is neither negative nor positive, neither this nor that. And whatsoever can be expressed, it is not that.

That is why Lao Tzu insists so much that truth cannot be said, and the moment you say it you have falsified it. Already it is untrue. Truth cannot be said because of this: it cannot be divided into polar opposites, and language is meaningful only with polar opposites. Language becomes meaningless otherwise. Without the contrary, language loses meaning.

So there is a tradition which says that enlightenment is gradual, but that tradition is not really the truth. It is just a half-truth uttered in compassion for human minds. Enlightenment is sudden, and it cannot be otherwise. It is a jump! It is a discontinuity from your past! Try to understand: if something is gradual, the past goes on remaining in it. If something is gradual, then there is a continuity.

There is no gap. If from ignorance to knowledge there is gradual growth, the ignorance cannot completely disappear. It will remain, it will continue, because there has been no discontinuity, there has been no gap. So the ignorance may become more polished, the ignorance may become more knowledgeable. The ignorance may appear wise, but it is there. The more polished it is, then, of course, the more dangerous. The more knowledgeable it is, then the more cunning one is and the more capable of deceiving oneself.

Enlightenment and ignorance are absolutely separate, discontinuous. A jump is needed – a jump in which the past dissolves completely. The old is gone; it is no more, and the new has appeared which was never there before.

Buddha is reported to have said, “I am not that one who was seeking. The one who has appeared now never was before.” This looks absurd, illogical, but it is so. It is so! Buddha says, “I am not he who was seeking; I am not he who was desiring enlightenment; I am not he who was ignorant. The old man is dead completely. I am a new one. I never existed in that old man. There has been a gap. The old has died and the new is born.”

For the mind to conceive of this is difficult. How can you conceive of it? How can you conceive of a gap? Something must continue. How can something disappear completely and something new appear? It was absurd for logical minds, it was absurd for scientific minds, just two decades before. But now, for science, it is not absurd. Now they say that deep down in the atom electrons appear and disappear, and they take jumps. From one point the electron takes a jump to another; in between the two it is not. It appears at point A, then disappears and reappears at point B, and within the gap it is no more. It is not there. It becomes absolutely non-existent.

If this is so, it means that non-existence is also a sort of existence. It is difficult to conceive of, but it is so: non-existence is also a sort of existence. It is as if something moves from the visible to the invisible, as if something moves from form to formlessness.

When Gautam Siddharth, the old man who died in Gautam Buddha, was seeking, he was a visible form. When the enlightenment happened, that form completely dissolved into the formless. For a moment there was a gap; there was no one. Then from that formlessness a new form arose.

This was Gautam Buddha. Because the body continues in the same way, we think that there is a continuity, but the inner reality changes completely. Because the body continues in the same way, that is why we say “Gautam Buddha” – that “Gautam Siddharth has now become Gautam the awakened; he has become a buddha.” But Buddha himself says, “I am not he who was seeking. I am a totally different one.”

It is difficult for the mind to conceive of this – and for the mind many things are difficult, but they cannot be denied just because they are difficult for the mind. The mind has to yield to those impossibilities which are incomprehensible to it. Sex cannot yield to the mind; the mind has to yield to sex. This is one of the most basic inner facts – that enlightenment is a discontinuous phenomenon. The old simply disappears and the new is born.

There has been another tradition, a later tradition, of those who have been insisting all through history that Enlightenment is sudden – that it is not gradual. But those who belong to it are very few. They stick to the truth, but they are bound to be very few because no following can be created if sudden Enlightenment is the case. You simply cannot understand it, so how can you follow it? It is shocking to the logical structure and it seems absurd, impossible. But remember one thing: then you move into deeper realms. Whether of matter or of mind, you will have to encounter many things of which a superficial mind cannot conceive.

Tertullian, one of the greatest Christian mystics, has said, “I believe in God because God is the greatest absurdity. I believe in God because mind cannot believe in God.” It is impossible to believe in God; no proof, no argument, no logic can help the belief in God. Everything goes against him, against his existence, but Tertullian says, “That is why I believe – because only by believing in an absurdity can I move away from my mind.”

This is beautiful. If you want to move away from your mind, you will need something of which your mind cannot conceive. If your mind can conceive of it, it will absorb it into its own system, and then you cannot transcend your mind. That is why every religion has insisted on some point which is absurd. No religion can exist without some absurdity just as a foundation in it. From that absurdity you either turn back and say, “I cannot believe so I will go away.” Then you remain yourself – or you take a jump, you turn away from your mind. And unless your mind is killed the enlightenment cannot happen.

Your mind is the problem, your logic is the problem, your arguments are the problem.

They are on the surface. They look true, but they deceive. They are not true. For example, look how the mind’s structure functions. The mind divides everything in two, and nothing is divisible. Existence is indivisible; you cannot divide it – but mind goes on dividing it. It says that “this” is life and “this” is death. What is the actual fact? The actual fact is that both are the same. You are both alive and dying this very moment; you are doing both. Rather, you are both -death and life.

Mind divides. It says, “this” is death and “this” is life. Not only does it divide; it says that both are opposites, enemies, and that death is trying to destroy life. And it looks okay: death is “trying to destroy life.” But if you penetrate deeper, deeper than the mind, death is not trying to destroy life!

You cannot exist without death. Death is helping you to exist. It is every moment helping you to exist. If for a single moment death stops working, you will die.

Death is every moment throwing away many parts in you which have become non-functional. Many cells die; they are removed by death. When they are removed, new ones are born. You are growing: something is dying and something is being born continuously. Every moment there is death and life, and both are functioning. In language I have to call them both two. They are not two; they are two aspects of one phenomenon. Life and death are one; “life-death” is a process. But mind divides.

That division looks okay for us, but that division is false.

You say “this” is light and “that” is dark; you divide. But where does darkness start and where does light end? Can you demarcate them? You cannot demark them. Actually, whiteness and blackness are two poles of a long greyness, and that greyness is life. On one pole blackness appears and on another pole whiteness appears, but the reality is grey, and that grey contains both in itself. Mind divides and then everything looks clear-cut. Life is very confusing; that is why life is a mystery.

And because of this, mind cannot understand life. It is helpful to create clear-cut concepts. You can think easily, conveniently, but you miss the very reality of life. Life is a mystery, and mind demystifies everything. Then you have dead fragments, not the whole.

With the mind you will not be able to conceive of how enlightenment is sudden, how you will disappear and something new will be there which you had never known before. But don’t try to understand through mind. Rather, practice something which will make you more and more hot.

Rather, try to attain some fire which will make you more and more hot. And then one day suddenly you will know that the old has disappeared; the water is no more. This is a new phenomenon. You have evaporated, and everything has changed totally.

Water was always flowing downwards, and after evaporation the new phenomenon is rising upwards.

The whole law has changed. You have heard about one law, Newton’s law of gravity, which says that the earth attracts everything downwards. But the law of gravity is only one law. There is another law. You may not have heard about it because science has yet to uncover it, but yoga and tantra have known it for centuries. They call it levitation. Gravity is the pull downwards and levitation is the pull upwards.

The story of how the law of gravity was discovered is well known. Newton was sitting under a tree, under an apple tree, and then one apple fell down. Because of this he started thinking, and he felt that something is pulling the apple downwards. Tantra and yoga ask, “How did the apple reach upwards in the first place? How?” That must be explained first – how the apple reached the upward position, how the tree is growing upwards. The apple was not there; it was hidden in a seed, and then the apple traveled the whole journey. It reached the upward position and only then did it fall down. So gravity is a secondary law. Levitation was there first. Something was pulling the apple upwards. What is that?

In life we easily know gravity because we are all pulled downwards. The water flows downwards; it is under the law of gravity. When it evaporates, suddenly the law also evaporated. Now it is under levitation, it rises upwards.

Ignorance is under the law of gravity: you always move downwards, and whatsoever you do makes no difference. You have to move downwards. In every way you will have to move downwards, and struggle alone will not be of much help unless you enter a different law – the law of levitation. That is what samadhi is – the door for levitation. Once you evaporate, once you are no more water, everything changes. It is not that now you can control: there is no need to control, you simply cannot flow downwards now. As it was impossible before to rise upwards, now it is impossible to flow downwards.

It is not that a buddha tries to be non-violent; he cannot do otherwise. It is not that he tries to be loving; he cannot do otherwise. He has to be loving. That is not a choice, not an effort, not any cultivated virtue, it is simply that now this is the law: he rises upwards. Hate is under the law of gravity; love is under levitation.

This sudden transformation doesn’t mean that you are not to do anything and that you are simply to wait for the sudden transformation. Then it will never come. This is the puzzle. When I say – or someone else says – that enlightenment is sudden; we think that if it is sudden nothing can be done that we must simply wait. When it will happen, it will happen, so what can one do? If it is gradual you can do something.

But I say to you that it is not gradual, and yet you can do something. And you have to do something, but that something will not bring you enlightenment. That something will bring you near the phenomenon of enlightenment. That something will make you open for the phenomenon of enlightenment to happen. So enlightenment cannot be an outcome of your efforts; it is not. Through your efforts you simply become available for the higher law of levitation. Your availability will come through your effort, not enlightenment. You will become open, you will become non-resistant, you will become cooperative for the higher law to work. And once you are cooperative and non-resistant, the higher law starts functioning. Your efforts will yield you; your efforts will make you more receptive.

It is just like this: you are sitting in your room with closed doors. The sun is outside, but you are in darkness. You cannot do anything to bring the sun in, but if you simply open the doors your room becomes available. You cannot bring the sun in, but you can block it out. If you open your doors, the sun will enter, the waves will come; the light will come into the room.

You are not really bringing the light; you are simply removing the hindrance. The light comes by itself. Understand it deeply: you cannot do anything to reach enlightenment, but you are doing many things to hinder it – to hinder it from reaching to you. You are creating many barriers, so you can only do something negatively: you can throw the barriers; you can open the doors. The moment the doors are open, the rays will enter, the light will touch you and transform you.

All effort in this sense is to destroy the barriers, not to attain enlightenment. All effort is negative. It is just like medicine. The medicine cannot give you health; it can only destroy your diseases. Once the diseases are not there, health happens; you become available. If diseases are there, health cannot happen.

That is why medical science, Eastern or Western, has not yet been able to define what health is. They can define each disease exactly – they know thousands and thousands of diseases and they have defined them all – but they cannot define what health is. At the most they can say that when there is no disease you are healthy. But what is health? Something which goes beyond mind. It is something which is there: you can have it, you can feel it, but you cannot define it.

You have known health, but can you define it – what it is? The moment you try to define it you will have to bring disease in. You will have to talk something about disease, and you will have to say, “No-disease is health.” This is ridiculous. To define health you need disease? And disease has definite qualities. Health also has its own qualities, but they are not so definite because they are infinite. You can feel them; when health is there you know it is there. But what is it? Diseases can be treated, destroyed. Barriers are broken and the light enters. Similar is the phenomenon of enlightenment. It is a spiritual health. Mind is a spiritual disease, and meditation is nothing but medicine.

Buddha is said to have said, “I am a medicine man, a vaidya – a physician. I am not a teacher and I have not come to give you doctrines. I know a certain medicine which can cure your diseases. And don’t ask about health. Take the medicine, destroy the disease, and you will know what health is. Don’t ask about it.” Buddha says, “I am not a metaphysician, I am not a philosopher. I am not interested in what God is, in what soul is, in what kaivalya, aloneness, moksha, liberation, and nirvana is. I am not interested! I am simply interested in what disease is and in how it can be cured. I am a medicine man.” His approach is absolutely scientific. He has diagnosed human dilemma and disease. His approach is absolutely right.

Destroy the barriers. What are the barriers? Thinking is the basic barrier. When you think, a barrier of thoughts is created. Between you and the reality a wall of thoughts is created, and thoughts are more dense than any stone wall can be. And then there are many layers of thought. You cannot penetrate through them and see what the real is. You go on thinking about what the real is and you go on imagining what the real is, and the real is here and now waiting for you. If you become available to it, it will happen to you. You go on thinking about what the real is, but how can you think if you don’t know?

You cannot think about something which you don’t know; you can only think about something which you already know. Thinking is repetitious, tautological; it never reaches to anything new and unknown. Through thinking you never touch the unknown; you only touch the known, and it is meaningless because you already know it. You can go on feeling it again and again; you may enjoy the feeling, but nothing new comes out of it.

Stop thinking. Dissolve thinking, and the barrier is broken. Then your doors are open and the light can enter. And once the light enters, you know that the old is no more. You know now that that which you are is absolutely the new. It never was before; you had never known it; but you may even say that this is the “ancient-most” – it was there always, not known to you.

You can use both expressions; they mean the same. You can call it the “ancient-most” – the brahman who has always been there, and you can say that you were missing it continuously.

Or you can say that this is the newest – that which has happened only now and never was before.

That too is right because for you this is the new. If you want to speak about the truth, you will have to use paradoxical expressions. The Upanishads say, “This is the new and this is the old. This is the most ancient and this is the newest. It is the far and the near both.” But then language becomes paradoxical, contradictory.

And you ask me, “What is this gradual growth and clarity if the authentic experience is never gradual, but sudden?” This clarity is of the mind; this clarity is of a lessening of disease; this clarity is of the falling of barriers. If one barrier falls you are less burdened, your eyes are less clouded. If another barrier falls you are still more unburdened, your eyes become still more clear. But this clarity is not of enlightenment; this clarity is only of a lessening disease, not of health. When all barriers disappear, with those barriers your mind also disappears.

Then you cannot say, “Now my mind is clear, it is no more.” Then you simply say, “Now there is no mind.” When there is no mind, then the clarity is of enlightenment. Then the clarity is of enlightenment! That is absolutely different. Then another dimension has opened. But you will have to pass through clarities of mind. Remember always that no matter how clear your mind becomes; it is still a barrier.

No matter how transparent your mind becomes, even if it becomes a transparent glass and you can look to the other side, still it is a barrier and you will have to break it completely. So sometimes it happens that when one is meditating one becomes more and more clear, more sane, more still; silence is felt. Then one clings to meditation and thinks that everything is achieved. Great masters have always been emphasizing that a day comes when you have to throw your meditation also.

I will tell you one story – one Zen story. Bokuju was meditating – meditating very deeply, meditating with his whole heart. His master would come every day, and he would just laugh and go back.

Bokuju became annoyed. The master would not say anything, he would just come and look at him, laugh and go away. And Bokuju was feeling very good in meditation. His meditation was deepening, and he needed someone to appreciate him. He was waiting for the master to pat him and say, “Good, Bokuju. You did well.” But the master just laughed. The laughter felt insulting – as if Bokuju was not progressing, and he was progressing. As he progressed more, the laughter grew more and more insulting. It was impossible to tolerate it now.

One day the master came, and Bokuju was feeling absolutely silent as far as mind can go; there was no noise within, no thought. The mind was absolutely transparent; no barrier was felt. He was filled with a subtle deep happiness, joy was bubbling all over, he was in ecstasy. Thus, he thought, “Now my master will not laugh. Now the moment has come, and he is going to tell me, ‘Now Bokuju, you have become enlightened.’”

That day the master came: the master came with a brick in his hand, and he started rubbing that brick on the rock on which Bokuju was sitting. He was so silent, and the rubbing of the brick created noise. He became annoyed. At last he couldn’t tolerate it, so he opened his eyes and asked his master, “What are you doing?”

The master said, “I am trying to make this brick a mirror, and by continuously rubbing it I hope that someday this brick will become a mirror.”

Bokuju said, “You are behaving stupidly. This stone, this brick, is not going to become a mirror. No matter how much you rub it, it is not going to become a mirror.”

The master laughed and said, “Then what are you doing? This mind can never become enlightened, and you go on rubbing and rubbing it. You are polishing it, and you are feeling so good that when I laugh you feel annoyed.” And suddenly, as the master threw his brick, Bokuju became aware. When the master threw his brick, suddenly he felt that the master was right, and the mind broke. Then from that day on there was no mind and no meditation. He became enlightened.

The master said to him, “Now you can move anywhere. Go, and teach others also. First teach them meditation; then teach them non-meditation. First teach them how to make the mind clear, because only a very clear mind can understand that now even this clear mind is a barrier. Only a deeply meditative mind can understand that now even meditation has to be thrown.

You cannot understand it right now. Krishnamurti goes on saying that there is no need of any meditation, and he is right. But he is talking to wrong persons. He is right; there is no need for any meditation, but he is wrong because of to whom he is saying this. Those who cannot even understand what meditation is, how can they understand that there is no need for any meditation?

This is going to be harmful for them because they will cling to this idea. They will feel that this idea is very good, there is no need of meditation, so “We are already enlightened.”

Listening to Krishnamurti, many feel that now there is no need of meditation and that those who are meditating are foolish. They may waste their whole life because of this thought, and this thought is right. There comes a point when meditation has to be thrown; there comes a point when meditation becomes a barrier. But wait for this point to come. You cannot throw something which you don’t have. Krishnamurti says, “No need of meditation; don’t meditate.” But you have never meditated, so how can you say, “Don’t meditate”?

A rich man can renounce his riches, not a poor man. To renounce you need something to renounce in the first place. If you meditate, you can renounce it one day – and that is the last renunciation, and that is the greatest. Wealth can he renounced; it is easy. Family can be renounced; it is not difficult.

The whole world can be renounced because everything is outer and outer and outer. The last thing is meditation, the innermost wealth. And when you renounce it, you have renounced yourself. Then no self remains – not even the meditating self, the great meditator. Even that image is broken. You have fallen into nothingness. Only in this nothingness, the discontinuity. The old has disappeared and the new has happened. You become available through meditation.

Whatsoever is felt through meditation, don’t think that it is enlightenment. These are just glimpses of a lessening disease, of a dispersing disease. You feel good. The disease is less, so you feel relatively healthy. Real health is not yet there, but you are more healthy than before and it is good to be more healthy than before.

-Osho

From The Book of Secrets, Discourse #40, 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.

A Total Response of His Emptiness – Osho

If there is absolute emptiness inside an enlightened one, then how is it that he seems to be making decisions, discriminating, liking this or disliking that, saying yes or no?

This will really look a paradox. If an enlightened one is simply emptiness, then for us it becomes a paradox. Then why does he say yes or no? Why does he choose? Why does he like some things and dislike other things? Why does he talk? Why does he walk? Why does he live at all?

For us this is a problem; but for the enlightened one it is not a problem. Everything is done out of emptiness. The enlightened one is not choosing. It looks like choice to us but the enlightened one simply moves in one direction – that direction comes from the emptiness itself.

It is just like this. You are walking. Suddenly a car comes in front of you and you feel that an accident will happen. You don’t decide what to do. Do you decide? How can you decide? There is no time. A decision will take time. You will have to ponder and think, weigh up the pros and cons, decide whether to jump this way or that. You don’t decide. You simply jump. From where does that jump com? Between the jump and you there is no thinking process. Suddenly you become aware that the car is in front of you and you jump. The jump happens first. Then later on you can think. In that moment you jump through hastiness; your whole being jumps without any decision.

Remember, decision is always of the part, it can never be of the whole. Decision means that there was a conflict. One part of your being was saying, “Do this,” another part was saying, “Don’t do this.” That’s why the decision was needed. You had to decide, argue, and one part had to be pushed aside. That’s what decision means. When your totality is there, there is no need to decide. There is no alternative. An enlightened one is total within himself, total emptiness. So whatsoever comes out, it comes out of his totality, not out of any decision. If he says “yes” it is not a choice: there was no “no” to be chosen, there was no alternative. “Yes” is the response of his total being. If he says “no”, then “no” is the response of his total being. That’s why an enlightened man can never repent.

You will repent always. Whatsoever you do, it makes no difference – whatsoever you do, you will repent. If you want to marry a woman, if you decide “yes”, you will repent, if you decide “no”, you will repent. Because whatsoever you decide is a partial decision, the other part is always against. If you decide, “Yes, I will marry this woman,” one part of your being is saying, “Don’t do this, you will repent.” You are not total.

When difficulties arise . . .  They are bound to arise because when two different persons start living together, difficulties are bound to arise. There will be conflicts, there will be a struggle to dominate, there will be power politics. Then the other part will say, “Look! What did I say? I was insisting that you shouldn’t do this, and you have done it.” But that doesn’t mean that if you had followed the other part, there would have been no repentance. No! The repentance would have been there, because then you would have married some other woman, and the conflict and the struggle would have happened. Then the other part would go on saying, “I was saying marry the first woman. You have missed an opportunity. A heaven is lost, and you are married to a hell.”

You will repent, whatsoever the case, because your decision cannot be total. It is always against a part, and that part will take revenge. So whatsoever you decide, if you do good you will repent, if you do bad you will repent. If you do good, then your mind, the other part, will go on saying that you have missed an opportunity. If you do bad, then you will feel guilty. An enlightened being never repents. Really, he never looks backwards. There is nothing to look backwards at. Whatsoever is done is done with his totality.

So the first thing to be understood is that he never chooses. The choice happens to his emptiness; he never decides. That doesn’t mean that he is indecisive. He is absolutely decisive, but he never decides. Try to understand me. The decision happens in his emptiness. This is how his whole being acts: there is nothing more to it. If you are walking and a snake crosses your path, you jump suddenly – that’s all. You don’t decide. You don’t consult a master and a guide. You don’t go to look into books in the library about what to do when a snake crosses the path – how to do it, what the technique is. You simply jump. And remember, that jump is coming from your total being, it has not been a decision. Your total being has acted that way. That is all. There is nothing more to it.

To you it seems as if an enlightened one is choosing, deciding, discriminating, because you are doing that every moment. And you cannot understand something which you have not known at all. An enlightened one happens to be doing things without any decision, without any effort, without any choice – he is choiceless. But that doesn’t mean that if you give him food and stones, he will start eating stones. He will eat the food. To you it will look as if he has decided not to eat the stones, but he has not decided. That is simply foolish. It doesn’t occur to him. He eats the food. This is not a decision – only an idiot person would decide whether to eat stones or food. Stupid minds decide; enlightened minds simply act. And the more mediocre the mind, the more effort has to be made for a decision.

That’s what worry means. What is worry? There are two alternatives and no way to decide between them – and the mind goes on, one moment this side, another moment that side. This is what worry is. Worry means you have to decide and you are trying to decide, but you cannot decide. So you are worrying, puzzled, moving in vicious circles. An enlightened one is never worried. He is total. Try to understand this. He is not divided, he is not split, there are not two beings in him. But in you there is a crowd: not only two, there are many, many persons living in you, many voices, just a crowd. An enlightened one is a deep unity, he is a universe. You are a “multiverse”. This word “universe” is beautiful. It means one – “uni”. You are a “multiverse”, there are many worlds in you.

The second thing to be understood is that whatsoever you do, before doing it, there is thinking, thought. Whatsoever an enlightened person is doing, there is no thinking, no thought. He is doing it.

Remember, thinking is needed because you have no eyes to see. Thinking is a substitute. It is just like a blind man groping his way on a path with a stick. A blind man can ask people who have eyes how they grope, what type of sticks they use to grope their way on the path. And they will simply laugh; they will say that they don’t need sticks. They have eyes. They simply see where the door is, they need not grope for it. And they never think about where the door is. They see and they pass through it. But a blind man cannot believe that you can simply pass through a door. First you will have to think about where the door is. First you will have to inquire. If someone is there you will have to ask where the door is. And even if the direction is given, you will have to grope for it with your stick – and then too there may be many pitfalls. But when you have eyes, if you want to go out, you simply look . . .  you don’t think about where the door is, you don’t decide. You simply look, the door is there, you pass through it. You never think that this is a door – you simply use it and you act.

The same is the situation with unenlightened minds and enlightened minds. An enlightened mind simply looks. Everything is clear. He has a clarity. His whole being is light. He looks around and he simply moves, acts – he never thinks. You have to think because you don’t have eyes. Only blind men think; they have to think because they don’t have eyes. They need substitute eyes, and thinking provides that.

I never say that Buddha or Mahavira or Jesus are great thinkers. That would be just nonsense. They are not thinkers at all. They are knowers, not thinkers. They have eyes, they can see, and through their seeing they act. Whatsoever comes out of a Buddha comes out of emptiness, not out of a mind filled with thoughts. It has come out of an empty sky. It is the response of emptiness.

But for us it is difficult because nothing comes to us in that way. We have to think about it. If someone asks a question, you have to think about it. And even then you can never be certain that whatsoever you are saying is the answer. A Buddha answers; he doesn’t think. You question him, and the emptiness simply responds. That response is not a thought-over thing. It is a total response. His being behaves that way. That’s why you cannot ask for consistency from a Buddha. You cannot. Thought can be consistent; a thinker is bound to be consistent – but an enlightened person cannot be consistent, because each moment the situation changes. And each moment things come out of his emptiness. He cannot force. He cannot think. He does not really remember what he said yesterday. Every question creates a new answer. And every question creates a new response. It depends on the questioner.

Buddha enters a village. One man asks, “Is there God?” Buddha says, “No.”

In the afternoon, another man asks, “Is there God?” Buddha says, “Yes.”

Then in the evening, a third one asks, “Is there God?” Buddha remains silent. In just one day: in the morning, no; in the afternoon, yes; in the evening, silence – neither yes nor no.

Buddha’s disciple, Anand, became puzzled. He had heard all three answers. In the night when everyone had retired, he asked Buddha, “Can I ask you a question? Just in one day you have answered one question in three ways, not only differently, contradictorily. My mind is puzzled. I cannot sleep if you don’t answer. What do you mean? In the morning you say yes, in the afternoon no, in the evening you remain silent. And the question was the same.”

Buddha said, “But the questioners were different. And how can different questioners ask the same question?” This is really beautiful, very deep. He said, “How can different questioners ask the same question? A question comes out of a being; it is a growth. If the being is different, how can the question be the same? In the morning when I said yes, the man who was asking was an atheist. He had come to get my confirmation that there is no God. And I could not confirm his atheism, because he was suffering because of it. And because I could not be a part in his suffering, and I wanted to help him, I said, “Yes, God exists.” That’s how I tried to destroy his so-called atheism. In the afternoon, when the other person was there, he was a theist and he was suffering through his theism. I couldn’t say yes to him because that would have been a confirmation – which he had come for. Then he would go and say, ‘Yes, whatsoever I was saying is right. Even Buddha says so.’ And the man was wrong. I could not help a wrong man in his wrongness so I had to say no to destroy whatsoever he is, to shatter his mind.

And the man who came in the evening was neither. He was a simple, innocent man and he was not asking for any confirmation. He had no ideology; he was really a religious person. So I had to be silent. I said to him, “Be silent about this question. Don’t think about it.” If I had said yes, it would have been wrong because he was not there to find a theology. If I had said no, it would have been wrong, because he was not to be confirmed in any atheism. He was not interested in thoughts, in ideas, in theories, doctrines, no; he was a real religious man. How can I utter any word before him? I had to be silent. He understood my silence. When he went away, his religiousness had deepened.”

Buddha said, “Three persons cannot ask the same question. They can formulate it in a similar way – that is another thing. The questions were all “Does God exist?” Their formulation was the same, but the being from where the question was coming was totally different. They meant different things by it; their values were different; their associations with words were different.”

I remember, once it happened that Mulla Nasruddin came back to his house one evening. The whole day he had been involved in a football match. He was a fan. In the evening when he entered the house, his wife was reading a newspaper, and she said, “Look, Nasruddin, there is something for you. It is reported here that a man has given his wife in return for a season ticket for the football matches. You are also a fan, a mad fan, but I cannot conceive that you would do the same. Or would you? Could you exchange me just to get a season ticket for the football matches?”

Nasruddin thought hard, and then he said, “Of course I would not – because it is ridiculous and criminal. The season is half over.”

Every mind has its own orientation. You may use the same words but because you are different, those same words cannot be the same.

Then Buddha said another thing, and that is even more significant. He said, “Anand, why are you disturbed? You were not a party. You should not listen, because not a single answer was given to you. You should remain indifferent, otherwise you will go mad. Don’t move with me because I will be involved with many, many types of persons. And if you listen to everything that is not said to you, you will get confused and crazy. You just leave me. Otherwise remember to listen only when I speak to you; at other times don’t listen. Whatsoever I say is not your business. It was not said to you and it was not your question at all. So why should you be worried? You were not related. Someone asked, someone else replied. Why are you unnecessarily worried about it? If you have the same question, ask, and then I will answer. But remember, my answers are not to the questions, but to the questioners. I respond. I look at the man, I see through the man, the man becomes transparent – and this is my response. The question is irrelevant; the questioner is relevant.”

You cannot ask for consistency from an enlightened person. Only unenlightened, ignorant persons can be consistent, because they don’t have to look. They just follow some ideas. They carry dead ideas, consistently. For their whole life they will carry something and they will remain consistent to it. They are stupid, that’s why they can remain consistent. They are not alive. They are dead.

Aliveness cannot be consistent. That doesn’t mean that it is wrong – aliveness is consistent, but very deeply, not on the surface. Buddha is consistent in all the three answers, but his consistency is not in the answers – his consistency is in his effort to help. He wanted to help the first man. He wanted to help the second man. He wanted to help the third man. For all three, compassion was there, love was there. He wanted to help them – that is his consistency. But it is a deep current. His words are different, his answers are different, but his compassion is the same.

So when an enlightened person speaks, answers, that answer is a total response of his emptiness, of his being. He echoes you, he reflected you, he is a mirror. He has no face of his own. Your face is mirrored in his heart. So if an idiot comes to meet a Buddha, he will meet an idiot – Buddha is just a mirror. And that man will go and spread the rumor that Buddha is an idiot. He has seen himself in Buddha. If someone sensitive, understanding, mature, grown up comes, he will see something else in Buddha; he will see his own face. There is no other way – you go on seeing mirrors in persons who are totally empty. Then whatsoever you carry is your interpretation.

It is said in old scriptures that when you reach an enlightened person, remain totally silent. Don’t think, otherwise you will miss the opportunity of meeting him. Just remain silent. Don’t think. Absorb him, but don’t try to understand him through your head. Absorb him, drink him, allow your total being to be open to him, let him move within you, but don’t think about him – because if you think, then your mind will be echoed. Let your total being be bathed in his presence. Only then will you have a glimpse of what type of being, of what type of phenomenon you have come in contact with.

Many came to Buddha. They came and went. They carried their own opinions, and they went out and they spread them. Very few, really very few, understood – and that is how it should be, because you can understand only according to you. If you are ready to melt and change and be transformed, only then can you understand what an enlightened person, what an enlightened being is.

-Osho

From The Book of Secrets, Discourse #80, Q2

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.

Find Out What Your Path Is – Osho

Will you please tell us why Krishnamurti is against techniques, whereas Shiva is for so many techniques. 

Being against techniques is simply a technique. Not only Krishnamurti is using that technique, it has been used many times before. It is one of the oldest techniques, nothing is new about it.

Two thousand years ago Bodhidharma used it. He introduced into China what is now known as Chan or Zen-Buddhism. He was a Hindu monk, a monk from India. He believed in no-technique. Zen is based on no-technique. Zen masters say that if you do something you will miss, because who will do? You? You are the disease, and out of you nothing else can be born. Who will make the effort? Your mind, and your mind has to be destroyed – and you cannot destroy the mind itself with help from the mind. Whatsoever you do, your mind will be more strengthened.

So Zen says there is no technique, no method, there is no scripture and there can be no guru. But the beauty is that Zen has created the greatest of gurus and Zen masters have written the best scriptures in the world. And through Zen thousands and thousands of people attained nirvana – but they say there is no technique.

So it has to be understood that no-technique is really one of the foundational techniques. The emphasis is on “no” so that your mind is negated. Mind can have two attitudes – yes or no. These are the two possibilities, the two alternatives, just as they are in everything. No is the feminine and yes is the male. So you can use the method of no, or you can use the method of yes. If you follow the method of yes, then there are many methods – but you have to say yes and there can be many yes’s. If you follow no, then there are not many methods, only one, because there cannot be many no’s.

Look at this point: there are so many religions in the world, so many types of theists. There are at least three hundred religions in existence right now. So theism has three hundred temples, churches, scriptures. But there is only one type of atheism, there cannot be two. Atheists have no sects. When you say there is no God, the thing is finished. You cannot differentiate between two no’s, you cannot make any difference. But when you say, “Yes there is God,” then there is a possibility of difference.

Because my yes will create my own God and your yes will create your own God. Your yes may be said to Jesus, my yes may be said to Krishna – but when you say no, then all no’s are similar. That is why on the earth there are no sects in atheism.

Atheists are all alike. They don’t have any scripture; they don’t have any church. When they don’t have any positive attitude there is nothing to differ about, a simple no is enough. The same has happened about techniques: no has only one technique, yes has one hundred and twelve, or many more even are possible. You can create new combinations.

Someone has said that the method I teach, the dynamic method of meditation, is not included in these one hundred and twelve methods. It is not included because it is a new combination, but all that is in it is there in the hundred and twelve methods. Some parts are in one technique, some other part is in some other technique. These hundred and twelve are the basic methods. You can create thousands out of them. There is no end to it. Any number of combinations is possible.

But those who ay there is no method can have only one method. You cannot create much out of no. So Bodhidharma, Lin Chi, Bokuju, Krishnamurti, have only one method. Really Krishnamurti comes just after a succession of Zen masters. He is talking Zen. Nothing is new about it. But Zen always looks new, and the reason is because Zen doesn’t believe in scriptures, doesn’t believe in tradition, doesn’t believe in techniques.

So whenever no arises again it is fresh and new. Yes believes in tradition, in scriptures, in masters.

Whenever yes is there, it will have a long beginningless tradition. Those who have said yes, Krishna or Mahavir, they go on saying that they are not saying anything new. Mahavir says, “Before me twenty-three teerthankaras have taught the same.” And Krishna says, “Before me, this seer gave this message to that seer, that seer gave the message to that and it has been coming down. I am not saying anything new.”

Yes will always be old, eternal. No will always look new, as if it has suddenly come into being. No cannot have traditional roots. It is unrooted. That is why Krishnamurti looks new. He is not.

What is this technique of “denying technique”? It can be used. It is one of the subtlest ways to kill and destroy the mind. Mind tries to cling to something that is a support; mind needs support to be there, it cannot exist in a vacuum. So it creates many types of supports – churches, scriptures, Bible, Koran, Gita – then it is happy, there is something to cling to. But then with this clinging the mind remains.

This technique of no-technique insists on destroying all supports. So it will insist that there is no scripture. No Bible can be of help because the Bible is nothing but words; no Gita can be of any help because whatsoever you come to know through Gita will be borrowed, and truth cannot be borrowed. No tradition is of any help because truth has to be achieved authentically, individually. You have to come to it, it cannot be transferred to you. No master can give it to you because it is not something like property. It is not transferable; it cannot be taught because it is not information. If a master teaches you, you can learn only words, concepts, doctrines. No master can make you a realized one. That realization has to happen to you and it has to happen without any help. If it happens through some help then it is dependent and then it cannot lead you to ultimate freedom, to moksha.

These are the parts of this no-technique. Through these criticisms, negations and arguments, supports are destroyed. Then you are left alone with no guru, no scripture, no tradition, no church, nowhere to move, nowhere to go, nowhere to be dependent. You are left in a vacuum. And really, if you can conceive of this vacuum and are ready to be in it, you will be transformed. But mind is very cunning. If Krishnamurti says to you that these are things – no support, no clinging, no master, no scripture, no technique – you will cling to Krishnamurti. There are many clinging to him. The mind has again created a support and then the whole point is lost.

Many people come to me and they say, “Our minds are in anguish. How to come to the inner peace, how to attain the inner silence?” And if I give them some technique they say, “But techniques cannot help because we have been listening to Krishnamurti.” Then I ask them, “Then why have you come to me? And what do you mean when you ask, ‘How to attain silence?’ You are asking for a technique and you are still going to listen to Krishnamurti. Why? If there is no master and if the real cannot be taught, then why are you going on listening to him? He cannot teach you anything. But you go on listening to him and you are being taught. And you have now started to cling to this no-technique. So whenever someone gives you technique, you will say, ‘No, we don’t believe in techniques.’ And you are still not silent. So what has happened? Where have you missed the train? If you really need no-technique, if you don’t have any technique – you must have attained. But you have not attained.”

The basic point has been missed; the basic point is that for this no-technique technique to work you must destroy all support, you must not cling to anything. And it is very arduous. It is almost impossible. That is why so many people for these last forty years have been listening to Krishnamurti but nothing has happened to them. It is so arduous and difficult, almost impossible to remain unsupported, to remain totally alone and to be alert that the mind is not allowed to create any support. Because mind is very cunning, it can create subtle supports again and again. You may throw away Gita, but then you fill the space with Krishnamurti’s books. You may laugh at Mohammed, you may laugh at Mahavir, but if someone laughs at Krishnamurti you get angry. Again in a roundabout way you have created a support, you are clinging.

Non-clinging is the secret of this method. If you can do it, it is good; if you cannot do it, then don’t deceive. Then there are methods. Use them! Then be clear that you cannot be alone so you will take someone’s help. Help is possible. Through help also, transformation is possible.

These are the opposites – no and yes, these are opposites. You can move from either but you must decide about your own mind and its working. If you feel that you can be alone….

Once it happened that when I was staying in a village a man came and he said to me, ”I am confused. My family is trying to arrange a marriage for me.” He was a young man, just fresh from university. He said, “I don’t want to be involved in all that. I want to become a sannyasin, I want to renounce all. So what is your advice?” I told him, “I never went to ask anybody, but you have come to take my advice. When you have come to take advice it shows that you need support, that you need. It will be difficult for you to live without a wife. That too is a support,”

You cannot live without a wife, you cannot live without your husband, but you think you can live without a guru? Impossible! Your mind needs support in every way. Why do you go to Krishnamurti? You go to learn, you go to be taught, you go to borrow knowledge. Otherwise there is no need. Many times it has happened that friends will say, “It would be good if you and Krishnamurti meet.” So I tell them, “You go and ask Krishnamurti and if he wants to meet, I will come. But what is going to be there? What will we do? What will we talk about? We can remain silent. What is the need? But they say, “It would be good if you both meet. It would be good for us. We will be happy to listen to what you say.”

So I tell them a story.

Once it happened that a Mohammedan mystic, Farid, was traveling. When they came near the village of Kabir, another mystic, the followers of Farid said that it would be very good if they both meet. And when it became known to Kabir’s disciples, they also insisted that, As Farid was passing, they should invite him in. So Kabir said, “It is okay.” Farid also said, “It is okay. We will go, but don’t say anything when I enter Kabir’s hut, remain quite silent.”

For two days Farid stayed in Kabir’s hut. There was total silence. They sat silently for two days and then Kabir came to the edge of his village to give a send-off to Farid – and in silence they departed. The moment they departed the followers of both started asking. The followers of Kabir asked him, “What was this? It became a boredom. You were sitting silently for two days, not even a single word was spoken, and we were so eager to hear.” Farid’s followers also said, “What was this? It seems weird. For two days continuously we were watching and watching and waiting and waiting for something to come out of this meeting. But nothing came out.”

Farid is reported to have said, “What do you mean? Two persons who know, cannot talk; two persons who don’t know, can talk much, but it is useless, even harmful. The only possibility is one person who knows, talking to one who doesn’t know” And Kabir said, “Whoever uttered a single word would have proved that he didn’t know.”

You go on asking for advice, you go on searching for supports. Realize it will that if you cannot remain without support, then it is good to find a support, a guide, knowingly. If you think that there is no need, that you are enough unto yourself, then stop seeking Krishnamurti or anybody. Stop going and remain alone.

It has happened also to persons who were alone but the phenomenon is very rare. Sometimes to one person in millions it happens – and that too is not without any cause. That person may have been seeking for many lives; he may have been finding many supports, many masters, many guides, and now a point has come where he can be alone. Only then it happens. But whenever it happens to a person, that he achieves the ultimate alone, he starts saying that it can happen to you also. It is natural.

Because it happened to Krishnamurti alone, he goes on saying that it can happen to you. It cannot happen to you! You are in search of support and that shows that alone you cannot do it. So don’t be deceived by yourself! Your ego may feel good that, “I don’t need any support!” Ego always thinks in terms of, “I alone am enough,” but that ego will not help. That will become the greatest barrier possible. No-technique is a technique but only for very specific people; for those who have struggled in many lives and have now come to a point where they can be alone, that technique is a help. And if you are that type of person, I know well you will not be here. So I am not worried about that person, he will not be here. He cannot be here. Not only here, he cannot be anywhere with any master, listening, seeking, searching, practicing. He will not be found anywhere. So we can leave him, we need not discuss him.

These techniques are for you. So this is how I will conclude. Krishnamurti is talking for the person who cannot be there and I am talking for persons who are here. Whatsoever Krishnamurti is saying is absolutely right but the persons to whom he is saying it are absolutely wrong. The person who can be alone, who without any method, any support, any scripture, any guru, can reach, is not going to listen to Krishnamurti because there is no need, there is no meaning. And those who are going to listen, they are not of that type, they will be in deep difficulty – and they are. They need support and their mind goes on thinking that there is no need for support. They need a guru and their mind goes on saying that the guru is a barrier. They need techniques and logically they have concluded that techniques cannot help. They are in deep trouble, but the trouble is created by themselves.

Before you start doing something you must try to understand what type of mind you have got, because ultimately the guru is not meaningful, ultimately our mind is meaningful. The ultimate decision is going to come through your mind, the destiny is to be fulfilled through your mind – so understand it, without any ego confusing you. Just understand if you need support, guidance, techniques, methods to work with. If you need them, find them. If you don’t need them, there is no question: be alone, unclinging, move alone, unclinging. The same will happen through both ways.

Yes and no are two opposites and you have to find out what your path is.

-Osho

From The Book of Secrets, Discourse #76, Q3

Copyright© OSHO International Foundation

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

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Take Your Destiny in Your Hands – Osho

In the natural course, after millions of years and lives, one will be enlightened. But we might have already passed through millions of years and lives and yet are not enlightened. Why?

You cannot ask why. You can ask why only if you are doing something. If nature is doing something you cannot ask why; it is up to nature. And nature is not responsible; it is not going to answer you. It is completely silent. And for nature, millions of lives are nothing; for nature it may be just seconds. To you, millions of lives and years is a long history; for nature it is nothing. Nature is not worried, and nature is not interested in you particularly. Nature goes on working – someday it will happen, but you cannot ask why, because nature is silent.

If you are worried about why it has not happened yet, then you have to do something. If worry has entered you, then you have to do something. Only your doing will help you to come to a point where enlightenment can happen. Nature’s ways are very patient, slow. There is no hurry, because for nature there is no limit to time. It is eternal. There is no beginning and no end. But man has come to a point: he has become conscious; he has started asking.

A tree never asks – even the Bodhi tree under which Buddha became enlightened. The tree will never ask, ‘Why have I not become enlightened? – because I have also been existing for as many millions of years as you have existed, Gautam. Why?’ The tree will never ask. The tree is absolutely natural. The questioning makes man unnatural. The unnatural has entered in you: you have started questioning why – why it has not happened yet.

This questioning is good, because it can lead you to a decisive moment where you can start working upon yourself. And man cannot leave it to nature, because man has become conscious. You cannot leave it to nature now. That’s why man has created religions. No animal has any religion. There is no need: they are not asking; they are not in a hurry. In nature everything is unhurried – moving so slowly as if not moving at all; continuously repeating the same pattern, infinitely repeating the same circle.

Man has become conscious. Man has become conscious of time, and the moment you become conscious of time, you are thrown out of eternity. Then you are in a hurry. So as man’s consciousness evolves more, he is more hurried, he becomes more and more time conscious. Go to a primitive society: they are not time conscious. The more civilized a society, the more time conscious. A primitive society is nearer nature: unhurried, it moves slowly. Just as nature moves, it moves. The more you become civilized, the more you become conscious of time. Really, time can be the criterion: how civilized a society is can be known by how time conscious it is. Then you are in a hurry, then you cannot wait, then you cannot leave it to nature. You have to take it in your own hands.

And man can take it in his own hands: he can do something and the process can be finished sooner. It can even be finished in a single moment. All that millions of years have not done, have not been able to do, you can do in a single moment. In that single moment you can become so intense that millions of years and millions of lives are traveled simultaneously.

That’s possible – because it is possible you are worried. Your worry is a symptom that something which is possible you are not making actual – that is the worry, that is the human dilemma. You can do it and you are not doing it – that creates an inner worry, anguish. When you cannot do it the question never arises, there is no worry. The worry shows that it is possible now that you can jump – many lives which are unnecessary you can just by-pass – and you are not by-passing. You have become conscious, and you have come above nature.

Consciousness is a new phenomenon. You have come above nature and now you can consciously evolve. Conscious evolution is revolution. You can do something about it. You are not just a victim, not just a puppet. You can take your destiny in your hands. That is possible, and because it is possible and you are not doing anything, it creates inner anxiety. And the more you become aware that this is possible, the more the anxiety will be felt.

A Buddha is very worried; you are not so worried. Buddha was very worried, in deep anguish, suffering. Unless he attained, he would live in hell, because he was perfectly aware that something was absolutely possible, was just at hand, just by the corner, and he felt, ‘Still I am missing it. If I just stretch my hand it will happen – and my hand is paralyzed. Just a step and I will be out of it – and I cannot take that step. I am afraid of taking a jump.’

When you are near the goal, and you can feel it and you can see it and still you go on missing, then you feel anguish. When you are very far away and you cannot feel it, you cannot see it, you are not even aware that there is a goal, you are perfectly unaware of any destiny, then there is no anxiety. Animals are not in anguish. They appear happy – happier then man. What is the reason? Trees are even more happy than animals. They are perfectly unaware of what can happen, of what is possible, of what is just near at hand. They are blissfully unaware. There is no anxiety. They drift. Man becomes anxious, and the greater a man, the more anxiety will be there.

If you simply live, you are living an animal existence. Religious anguish arises the moment you become aware that something is possible – The seed is there and I have to do something. I have to do something and the seed will sprout. The flowers are not very far away, and I can reap this crop’ – but still nothing is happening. A very impotent state is felt.

That was the Buddha’s condition before he became a Buddha. He was just on the verge of committing suicide. You will have to pass through that. And you cannot leave it to nature; you have to do something about it – and you can do. And the goal is not very far.

So don’t be depressed if you feel anxiety. If you feel a very tense anguish within you, a suffering, agony, don’t feel depressed about it – that’s a good sign. That shows you are becoming more and more aware of that which is possible, and now you will never be at ease unless it becomes actual.

Man cannot leave it to nature because man has become conscious. Only a very minor part of his being is conscious, but that changes everything. And unless your total being becomes conscious, you cannot know again the simple happiness of the animal or of the trees. There is only one way to know it now: to become more and more alert, more and more aware, and more and more conscious. You cannot regress. There is no process for going back; no one can go back. You can either remain where you are and suffer, or you have to go forward and go beyond suffering. You cannot go back.

Total unconsciousness is blissful, total consciousness is blissful – and you are in between. A part of you has become conscious, and the major part of you is still unconscious. You are divided. You have become two, you are not one. The integration is lost. Animals are integrated and then saints are integrated. Man is disintegrated: a part remains animal and a part has become saintly. There is a struggle, conflict, and whatsoever you do you can never do with one heart.

So there are two ways. One is just to deceive yourself – that is to become totally unconscious again. You can take drugs, you can take alcohol, you can take intoxicants – you fall back to the animal world. You drug the part that has become conscious; you become totally unconscious. But this is a temporary deception; you will arise again. The effect of the chemical will be lost and your consciousness will become conscious again. The part which you have forcibly suppressed with alcohol or drugs or something else will arise again, and then you will feel more suffering, because then you can compare. You will feel more suffering.

You can go on drugging yourself. There are many methods – not only chemical. There are religious methods. You can use a japa, a mantra: you can chant it and create an intoxicating effect. You can do many things which can make you unconscious again, but that is going to be temporary, you will have to come out – and you will come out with a deeper suffering with you, because then you will be able to compare. If in unconsciousness this is possible, what will be possible in total consciousness? You will become more hungry for it, you will feel more starved.

Remember one thing: totality is bliss. If you are unconscious totally then too it is bliss, but you are not aware of it. Animals are happy but they are not aware of their happiness. So it is futile. It is just like when you are asleep you are happy, and whenever you are awake you are unhappy. Totality is bliss.

You can be total in consciousness also. Then there will be bliss and you will be perfectly aware of it. This is possible through sadhana, through methods, through practicing techniques which increase your consciousness. You are not enlightened because you have not done anything for it, but you have become aware that you are not enlightened. This has been done by nature; in millions of years nature has made you aware.

You may not be aware of the fact that man has stopped growing as far as body is concerned. We have skeletons that are millions of years old, but there is no visible change; they are similar to our skeletons. So for millions of years there has been no growth in the body, it has remained the same. Even the brain has not grown; it has remained the same. As far as body is concerned, evolution has done whatsoever could have been done. In a sense, man is now responsible for his own growth. And the growth is not going to be of the physical; the growth is going to be of the spiritual.

The skeleton of a Buddha and your skeleton are not basically different, but you and Buddha are absolutely different. Evolution is working horizontally; methods, techniques, religions, they work vertically. Your body has stopped: it has come to a point, an omega point. Now there is no further growth for it. Horizontally, evolution has stopped; now a vertical evolution starts. Now, wherever you are, you have to take a jump vertically. That vertical evolution will be of consciousness, not of body. And you are responsible for it.

You cannot ask nature why, but nature can ask you why you are not enlightened yet, because everything is provided now. Your body has all that which is needed; you have a Buddha’s body. Exactly whatsoever is needed for the buddha to happen to you, you have got. Only a new arrangement, a new synthesis of all the elements that are given, and the buddha will happen to you. Nature can ask you why you are not enlightened yet, because nature has provided you with everything.

And nature asking you will not be irrelevant, but you asking nature is absurd. You cannot be allowed to ask. Now you are aware and you can do something. All the elements are given to you. The hydrogen is there, the oxygen is there, the electricity is there; you have to just make certain efforts and experiments and the water will happen.

-Osho

From The Book of Secrets, Discourse #58, Q2

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Take Your Destiny in Your Hands.

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Enlightenment is the Key – Osho

Enlightenment is certainly the key, but almost all the traditions are against it – and there is a reason why they are against it. The most fundamental reason is that if enlightenment is a reality, God becomes an unreality. If your own illumination is the ultimate, then nothing can be above it. Then man’s own consciousness becomes the highest reality.

Religions and traditions believing in God cannot allow enlightenment. It goes against all their fictions. Their fictions can exist only in the darkness, not in the light. To keep their fictions alive, to keep their dreams real, they don’t allow human beings to be awake. You don’t hear of Christian mystics as enlightened, you don’t hear of Jewish mystics as awakened. In fact, enlightenment is the alternative of God.

All that belongs to the ritualistic religions is endangered by enlightenment, because enlightenment has no ritual, it has no prayer, it has no scriptures. It so totally believes in you, its respect for humanity is so absolute and irrevocable … It is natural that all the priests are going to be against it, because the whole profession of the priests depends on fictions, and enlightenment destroys fictions.

All theologies are fabrications of the mind, and enlightenment is a transcendence going beyond the mind. All that belongs to the mind is a nightmare. Where do your gods exist?

Where is your heaven, your hell? Where are your angels and your ghosts? They all constitute the entity called the mind.

Enlightenment is the greatest revolution you can conceive of because it destroys all fictions, all rituals, all gods, all traditions, all scriptures. It leaves you with only the essential consciousness of your own being. Its trust in consciousness is so total that there is no need of anything else.

It has not been said as clearly as I am putting it … I want to make it absolutely clear that the very idea of enlightenment is against all religions. Or, in other words, the only authentic religion is that of enlightenment. All other religions are part of the marketplace; they are businesses exploiting human helplessness, exploiting human weakness, exploiting human limitations.

Religions have done so much harm to man that it is unparalleled. Nothing else has been so dangerous. In every possible way they have been preventing man from even hearing the word ‘enlightenment’. You should not become aware that raising your hands to the sky is stupid—there is no one to answer your prayers, no prayer has ever been answered. All your gods are your own creations. You sculpt them, and you never think about it – that you go on worshipping things which you have created. The Christian Bible says, “God created man in his own image.” The truth is just the contrary: man has created God in his own image. And then—the ultimate foolishness—you worship your own image. In fact, if you were a little intelligent, you could just purchase a mirror and worship.

All your gods are nothing but your own reflections. There is no need to go to a temple or to a church; you can just keep a small mirror. Perhaps ladies are very intelligent about it—they go on looking again and again in the mirror, they believe in the mirror.

But all your gods are the same, all your rituals are created by crafty priests. None of your scriptures are even first-rate literature; they are very third-class contributions. But just because they are holy … Who makes them holy? There are people who have their vested interests … It is a long chain from God to the prophets, to the messiahs, to the holy scripture, to the church. But the only reality in this whole long line of fictions is the priest, and his whole effort through the ages has been to exploit you. And not only to exploit—exploitation is possible only if certain conditions are fulfilled: you have to be made to feel guilty.

Strange ways have been invented to make you feel guilty. The Hindus say that you are suffering, in misery, not because of your stupidities, not because of your unconsciousness, not because of your unmeditativeness, not because you have made no effort to become enlightened, but because of the evil acts you have done in millions of past lives. Now you cannot undo them; there is no way backwards. That burden you have to carry, and under that burden you lose all your dignity, all your pride. All that you can do is pray to God to help you, to save you.

Christians—because they don’t have the idea of many, many lives, but only one life – cannot use the same strategy. They have found their own strategy: the Hindu is suffering because of millions of past lives; the Christian is suffering because Adam and Eve, faraway, back in the very beginning, disobeyed God. The idea is so far-fetched … In what way can I be responsible if Adam disobeyed God?

But Christianity goes on insisting, and Christianity means half of humanity, that you were born in sin because your forefathers, Adam and Eve, disobeyed God. You are born of sinners; hence, you are miserable. And you will remain miserable unless you repent and unless you are forgiven. Only the son of God, Jesus, can save you. He is going to plead on your behalf; he is going to be your advocate. You have just to believe in him and at the last Day of Judgment he will choose the people who believe in him, and will ask God to forgive them. The remainder of humanity is going to fall into eternal hell.

These are great strategies to bring people into the fold of Christianity … because that is the only way to save your future; otherwise there is no hope. Every religion has in some way taken away your beauty, your greatness, has destroyed the very idea that you have any worth, any meaning, any significance, that you have any potential.

Enlightenment is a rebellion against all traditions, against all priests, against all religions, because it declares that there is nothing higher than man’s consciousness. And man is not suffering because some stupid man in the past disobeyed a fictitious God; man is not suffering because of millions of lives of evil acts. Man is suffering for the simple reason that he does not know himself. His ignorance about himself is the only cause of his suffering, misery, torture.

Enlightenment brings everything to a very simple and scientific conclusion. It pinpoints that all that you need is to learn the art of awareness.

Ta Hui is right to say that enlightenment is the key, the only key which opens all the realities and all the blessings and all the potentials which have been hidden within you. You are a seed: enlightenment is nothing but finding the right soil and waiting for the spring to come.

Enlightenment is such a radical standpoint. It is not another religion. It is the only religion. All other religions are pseudo.

-Osho

From The Great Zen Master Ta Hui, Discourse #34

Copyright© OSHO International Foundation

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

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The Decisive Moment is at Hand – Osho

The coming few years are going to be very significant years in man’s history. Now a handful of people will be of no help in matters spiritual. Unless a mighty spirituality is born, unless a mighty and massive spiritual movement sweeps the earth, making its impact on millions of people, it will be impossible to save the world from the mire of materialism. It will be a very, very momentous moment in man’s life; the coming fifty years are going to be fateful and decisive. Either religion will live, or stark irreligion, all that is against religion, will live.

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These fifty years will also decide about Buddha, Mahavira, Krishna, Jesus, Mohammed, Rama and the rest of them. All these luminaries will be on one side of the scales while on the other side will be the large crowd of insane politicians, materialists and other ignorant people bent on deluding themselves and others too. They are in huge numbers, while only a handful of people will be on one side of the arraignment. And in fifty years’ time the decision will be made.

The struggle that has been going on from time immemorial has reached its moment of decision. And looking at the situation as it obtains at present, there is not much hope. But I am not disappointed because it seems to me that very soon a simple and natural and easy way can be found which will revolutionize the lives of millions of people spiritually.

A few individuals can be of no help in the present times. In olden times it was enough if only one person became enlightened. Now this won’t do. In view of the tremendous explosion of population taking place in the world, a few individuals cannot do a thing. Now something tangible can be possible only if, commensurate with the huge population, hundreds of thousands of people are influenced and involved in spiritualism. And it is possible as I see it. If a few people form a nucleus and begin the work, then India can play a significant role in that momentous fight. No matter how poor and miserable, how degraded and slavish, how misled and misguided this country has been, yet this land has some well-preserved treasures with it. Down the centuries such people have walked this land that their light, their fragrance, their longings have left their vibes in the air, have left their imprint on every blade of grass here. Man has of course gone wrong, but the dust of this land still remembers Buddha’s feet walking it. Man of this country has gone wrong, but the trees still cherish the memory that Mahavira had once stood in their shade. Man has really gone wrong, but the seas surrounding this country still know a different voice they had heard in the past. Man has no doubt gone astray, but the skies of this country are still full of hopes. Everything is there, only man has to come back home.

Of late, I have been constantly praying with the hope that collective explosion in the lives of millions of people may be possible. And you can be of great help in this endeavor. Such explosion in your own life will have immense value not only for you, but for all mankind. With this hope and prayer that you will not only light your own lamps, but that your light will help other extinguished lamps to be lighted, I bid you farewell. I am grateful to you for having listened to me in peace and with such love, and I bow down to God sitting within each one of you. Please accept my salutation.

-Osho

From In Search of the Miraculous, Discourse #8

Copyright© OSHO International Foundation 

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.