This Very Place the Lotus Paradise – Osho

Man lives in illusion. Man lives through illusion. Man lives for illusion. In short, man lives because of illusion. Hence the fear of truth. Nobody wants truth, although everybody goes on seeking for it. That seeking is a deception, that seeking is an avoidance. To seek truth means to avoid truth.

It has to be understood – how the seeker goes on avoiding truth. To seek means to look far away, to seek means to look somewhere else, to seek means to go on a trip. To seek means to postpone – to seek means it will happen tomorrow or the day after tomorrow, it is not happening right now. It is not here, it is there. It is not this, it is that.

Man goes on living in illusion. But to live in illusion one needs to avoid truth, because if truth comes it will shatter all your illusions and all your so-called life and all your so-called love. Truth looks like a calamity. And Friedrich Nietzsche is right in a sense when he says: Please don’t give truth to humanity. Otherwise, you will destroy people’s joy, you will destroy their enthusiasm, you will destroy their gusto. Don’t give truth to humanity, otherwise all that they have will disappear. Because all that they have is a kind of dream. Don’t wake humanity, otherwise the dreams will be shattered. And they may be seeing beautiful dreams – or hoping to see, somewhere, sometime.

That’s why Christ is crucified, Socrates is poisoned, Buddha is stoned. They bring truth to people who have become almost illusory. They bring light to people who live in darkness and dream in darkness. And their dreams depend on darkness – when somebody brings light into the darkness the darkness disappears and the dreams and the desires.

One feels hurt by a Buddha or a Christ. The Christ looks not like the saviour but like the enemy. Otherwise, why should you crucify Christ? There is no other reason. The basic reason is: he uproots you, he shatters you. This has to be understood very deeply. And when you live in illusion, you search for truth. That is a double deception, so that you can go on telling yourself and consoling yourself that ‘I am searching. Look what great efforts I am making, how much I am putting my energy into the search – look!’

The search for truth arises out of your lie. It is the lie that puts you on the search for truth. It is a protection for the lie, it is the way of the lie to survive. It says: Go and search for truth. It is there far away in some distant land. You will have to travel, and the travel is long and the travel is not going to be finished soon. It will take lives and lives, it will take millennia, but go! Go on searching, one day you will find it. The lie gives you hope, it gives you a future, it gives you future dreams. Your God is somewhere far away. It has to be far away, because close by He will be dangerous. […]

But in your very destruction is the possibility of a new birth. Out of the ashes the new is going to be born. The myth of the phoenix is not a myth, it is a metaphor for man’s rebirth. You have to die first to be reborn. […]

But if you come close to me – and initiation means coming close, initiation means coming as close as possible – you will be burned. You will be burned to ashes. You will disappear.

But that is the only real hope. If you disappear as you are, you will be born as you really are. Only the disappearance of the lie that you have become can be the birth of truth. And truth is not far away, it is just hiding within you. And you are clinging to the lie. Your personality is the lie. And because of the personality you cannot move towards the essence. The personality is taught by the society; the society creates lies. Lies are very, very convenient. Lies function like lubricants, lies make life smooth. You see somebody and you smile. And the smile is a lie – because it is not coming from your heart, it is just painted there on the lips. You have created it, you have managed it, it is a kind of exercise of the lips. But it lubricates relationship, the other man starts smiling.

If you are true, if you are as you are, it will be difficult, the relationship will become difficult. Psychologists say that if every person starts revealing what is in his heart, friendship will disappear from the earth, love will disappear from the earth. That is true. It will be impossible to find friends if you simply say what is in your heart. If you say what is in your heart your beloved will leave you and your lover will leave you.

You go on keeping it in the heart, and you go on playing something which is not really there – you do something else, just the opposite. You may be angry but you smile. You may be hurt but you smile. You may be boiling within but you smile. You may want to scream but you go on singing. You may want to do something else but it is not feasible, it is not practical, it is not the right thing to do.

The society creates this persona, this mask around you, this personality.

There are three you’s in you. You-1 – that is the personality. The word personality comes from a Greek root ’persona’. In the Greek drama they used to use masks, and the voice would come from the mask. ’Sona’ means voice, sound, and ’per’ means through the mask. The real face you don’t know – who the real actor is. There is a mask, and through the mask comes the voice. It appears as if it is coming from the mask, and you don’t know the real face. The word ’personality’ is beautiful, it comes from Greek drama.

And that’s what has happened. In the Greek drama they had only one mask. You have many. Masks upon masks, like layers of an onion. If you put one mask away there is another, if you put that away there is another. And you can go on digging and digging and you will be surprised how many faces you are carrying. How many! For lives you have been collecting them. And they are all useful, because you have to change many times. You are talking to your servant, you cannot have the same face that you have when you talk to your boss. And they may be both present in the room: when you look at the servant you have to use one mask and when you look at your boss you have to use another mask. You continuously change. It has almost become automatic – you need not change, it changes itself. You look at the boss and you are smiling. And you look at the servant and the smile disappears and you are hard – as hard as the boss is to you. When he looks at his boss, he smiles.

In a single moment you may be changing your face many times. One has to be very, very alert to know how many faces one has. Innumerable. They cannot be counted.

This is your first you, the false you. Or call it the ego. It has been given to you by the society, it is a gift from the society – from the politician and the priest and the parent and the pedagogue. They have given you many faces just to make your life smooth. They have taken away your truth, they have given you a substitute. And because of these substitute faces you don’t know who you are. You can’t know, because the faces change so fast and they are so many, you cannot trust yourself. You don’t know exactly which face is yours. In fact none of these faces is yours.

And the Zen people say: Unless you know your original face you will not know what Buddha is. Because Buddha is your original face. You were born as a Buddha and you are living a lie.

This social gift has to be dropped. That is the meaning of sannyas, initiation. You are a Christian or a Hindu or a Mohammedan, that face has to be dropped. Because it is not your own face – it has been given to you by others, you have been conditioned for it. And you have not even been asked, you have not even been requested. It has been imposed forcibly, violently.

All parents are violent and all educational systems are violent. Because they don’t take any note of you. They have a-priori ideas, they already know what is right. And they put the ‘right’ on you. You squirm, you scream inside, but you are helpless. A child is so helpless and so delicate, he can be molded in any way. And that’s what the society does. Before the child becomes strong enough it is already crippled in a thousand and one ways. Paralyzed, poisoned.

The day you want to become religious you will have to drop religions. The day you want to relate to God you will have to drop all ideologies about God. The day you want to know who you are, you will have to drop all the answers that have been given to you. All that is borrowed has to be burnt.

That’s why Zen has been defined as: ‘Direct pointing to the human heart. Seeing the nature and becoming Buddha. Not standing on letters. A separate transmission outside the scriptures.’ A separate transmission outside the scriptures: the Koran cannot give it to you, neither can the Dhammapada nor the Bible nor the Talmud nor the Gita. No scripture can give it to you. And if you believe in the scripture you will go on missing truth.

Truth is in you. It has to be encountered there. ‘Seeing the nature and becoming Buddha. Direct pointing to the human heart.’ You are not to go anywhere. And wherever you go you will remain the same, so what is the point? You can go to the Himalayas; it is not going to change anything. You will carry all that you have with you. All that you have become, all that you have been made, you will carry all your artificiality. Your synthetic faces, your borrowed knowledge, your scriptures, will go on clinging inside you. Even sitting in a cave in the Himalayas alone you will not be alone. The teachers will be there around you, and the priests and the politicians and the parents and the whole society. It may not be so visible but it will be there inside you crowding you. And you will remain a Hindu there or a Christian or a Mohammedan. And you will go on repeating words like parrots. It will not change, it cannot change. […]

Wherever you go you will be yourself. Even in Heaven or in the Himalayas. You cannot be otherwise. The world is not outside you; you are the world. So wherever you go you take your world with you.

The real change has not to be of place, the real change has not to be outside, the real change has to be inner. And what do I mean by real change? I don’t mean that you have to improve upon yourself, because improvement is again a lie. Improvement means you will go on polishing your personality. You can make it immensely beautiful – but remember, the more beautiful it is, the more dangerous, because the more difficult it will be to drop it.

That’s why it happens that sometimes a sinner becomes a saint. But your so-called respectable people never become. They cannot become – they have such valuable person-alities, so much decorated, polished, and they have put so much investment in the personality, their whole life has been a kind of polishing. Now it is too costly to drop those beautiful personalities. A sinner can drop it, he has no investment in it. In fact he is fed-up with it, it is so ugly. But how can a respectable person drop it so easily? It has been paying him so well, it has been such a profit. It has been making him more and more respected, he is going higher and higher, he is reaching the pinnacle of success. It is very difficult for him to stop going on this ladder of success. It is a non-ending ladder, you can go on and on for ever. […]

When you are succeeding in the world it is difficult to stop. When you are becoming richer it is difficult to stop, when you are becoming famous it is difficult to stop. The more refined personality you have, the more it clings to you.

So I am not saying that you have to improve upon yourself. All the great masters, from Buddha to Hakuin, nobody has said to improve. Beware of the so-called ’improvement books’. The American market is full of those books: beware. Because improvement is not going to lead you anywhere. It is not a question of improvement, because by improvement the lie will be improved. The personality will be improved – will become more polished, will become more subtle, will become more valuable, will become more precious – but that is not the transformation. The transformation comes not by improvement but by dropping the personality utterly.

The lie cannot become the truth. There is no way to improve upon the lie so that it becomes the truth. It will remain the lie. It will look more and more like the truth but it will remain the lie. And the more it looks like the truth, the more you will be engrossed in it, rooted in it. The lie can look so much like the truth that you can even become oblivious of the fact that it is a lie.

The lie tells you: Search for the truth. Improve your character, your personality. Search for the truth, become this, become that. The lie goes on giving you new programs: Do this, and then everything will be good and you will be happy for ever. Do this, do that. This has failed? Don’t be worried, I have other plans for you. The lie goes on giving you plans, and you go on moving in those plans and wasting your life.

In fact the search for truth also comes out of the lie. That will be hard to understand but it has to be understood. The search for truth comes from the lie itself. It is the lie’s way to protect itself – it gives you even the search for truth, now how can you be angry with your personality? And how can you call it a lie? It propels you, it enforces you, it pushes you to search for truth.

But the search means going away. And truth is here, and the lie pushes you to go there. And truth is now, and the lie says ‘then’ and ‘there’. The lie always speaks either of the past or of the future, it never speaks of the present. And the truth is the present. This very moment! It is herenow. That’s what Hakuin means when he says:

This very place the lotus paradise,
This very body the buddha.

So the first ‘you’ is the lie, the act. The pseudo-personality that surrounds you. The public face, the phoniness. It is a fraud. The society has imposed it upon you and you have become a cooperator with it. You have to drop your cooperation with the social lie. Because only when you are utterly nude are you yourself. All clothes are social. All ideas and all identities that you think you are, are social – given by others. They have their motives to give those ideas to you. It is subtle exploitation.

The real exploitation is not economic or political, the real exploitation is psychological. That’s why all the revolutions up to now have been failures. Hitherto, no revolution has succeeded. The reason? Because they have not looked at the deepest exploitation which is psychological. They only go on changing superficial things. A capitalist society becomes communist, but it makes no difference. A democracy becomes dictatorial, a dictatorial society becomes democratic, it makes no difference. These are just superficial changes, like a whitewash, but the structure remains deep down the same.

What is the psychological exploitation? The psychological exploitation is that nobody is allowed to be himself. That nobody is accepted as himself or herself. That nobody is respected. How can you respect people if you don’t accept them as they are? If you impose things upon them and then you respect, you respect your own impositions. You don’t respect them as they are, you don’t respect their nudity. You don’t respect their naturalness, you don’t respect their spontaneity, you don’t respect their real smiles and real tears. You respect only phoniness, pretensions, actions. Their actings you respect.

This you-1 has to be utterly dropped. Freud helped much to make humanity aware of the pseudoness of personality, of the conscious mind. His revolution ii far deeper than the revolution of Marx, his revolution is far deeper than any other revolution. It goes deep, although it does not go far enough. It reaches to the second you, you-2. It is the repressed you, instinctive you, unconscious you. It is all that the society has not allowed, it is all that the society has forced inside your being and locked in there. It comes only in your dreams, it comes only in metaphors, it comes only when you are drunk, it comes only when you are no more in control. Otherwise, it remains far away from you. And it is more authentic, it is not phony.

Freud has done much to make man aware of it. And the humanistic psychologies and particularly growth groups, encounter and others, have helped tremendously to make you aware of all that is screaming inside you, all that has been repressed, crushed. And that is your vital part. That is your real life, natural life. Religions have condemned it as your animal part, they have condemned it as the source of sin. It is not the source of sin; it is the source of life. And it is not lower than the conscious. It is deeper than the conscious, certainly, but not lower than the conscious.

And nothing is wrong if it is animal. Animals are beautiful, so are trees. They still live naked in their utter simplicity. They have not yet been destroyed by the priests and the politicians, they are yet part of God. Only man has gone astray. Man is the only abnormal animal on the earth – otherwise all animals are simply normal. Hence the joy, the beauty, the health. Hence the vitality. Have you not seen it? When a bird is on the wing have you not felt jealous? Have you not seen it in a deer running fast into the forest? Have you not felt jealous of the vitality, of the sheer joy of energy?

Children: have you not felt jealous? Maybe because you feel so jealous, that’s why you go on condemning childishness. You go on condemning. Montague is right when he says that instead of telling people ‘Don’t be childish’ we should start telling people ‘Don’t be adultish’. He is right, I agree. A child is beautiful, the adult is what ugliness is. He is no more a flow; he is blocked in many ways. He is frozen, he is dull and dead. He has lost zest, he has lost enthusiasm, he is simply dragging. He is bored, he has no sense of mystery. He never feels surprised, he has forgotten the language of wonder. Mystery has disappeared for him. He has explanations, mystery is no more there. Hence he has lost poetry and the dance and all that is valuable and all that gives meaning and significance to life, all that gives flavor to life.

This second ‘you’ is far more valuable than the first. That is where I am against all the religions, that is where I am against all the priests, because they cling to the first, the superficial most. Go to the second. But the second is not the end – that is where Freud falls short. And that is where humanistic psychology also falls short – goes a little deeper than Freud but still does not go deep enough to find the third.

There is a third ‘you’, you-3. The real you, the original face, which is beyond you-1 and you-2, both. The transcendental. The Buddhahood. It is undivided pure consciousness. The first you is social, the second you is natural, the third you is divine. Or, if you want to use Hakuin’s terms, the first you is the physical body, the second you is the bliss body, and the third you is the essential body. These are the three bodies of Buddha.

And remember, I am not saying that the first is not at all useful. If the third exists then the first can be used beautifully. If the third exists, the second can be used beautifully. But only if the third exists. If the center functions well then the periphery too is okay, then the circumference too is okay. But without the center, only the circumference, is a kind of death.

That’s what has happened to man. That’s why in the West so many thinkers think that life is meaningless. It is not. It is only because you have lost touch with your source from where meaning arises.

It is as if a tree has lost its contact with its own roots. Now no flowers come. Now the foliage starts disappearing, the leaves fall and no new leaves arrive. And the juice stops flowing, the sap no more exists. The tree becomes dead, the tree is dying.

And the tree may start philosophizing, the tree may become existentialist, a Sartre or somebody else, and the tree may start saying that there are no flowers in life. That life has no flowers, that there is no fragrance, that there are no more any birds. And the tree may even start saying that it has been always so, and the ancients were only befooling themselves that there are flowers – they were imagining. ‘It has always been so, the spring has never come, people have only been fantasizing. These Buddhas and these Jinas, they have been simply imagining, fantasizing, that flowers bloom and there is great joy and birds come and sunlight. There is nothing. All is darkness, all is accidental, and there is no meaning.’ The tree can say it.

And the real thing is not that there is no meaning, not that there are no more flowers, not that flowers don’t exist, not that fragrance is fantasy, but simply that the tree has lost contact with its own roots.

Unless you are rooted in your Buddhahood you will not bloom. You will not sing, you will not know what celebration is. And how can you know God if you don’t know celebration? If you have forgotten how to dance how can you pray? If you have forgotten how to sing and how to love then God is dead. Not that God is dead. God is dead in you, only in you. Your tree is dry, the sap has disappeared. You will have to find roots again. Where to find these roots? Roots have to be found here and now. That is the whole message of Hakuin’s song of meditation. Before we enter into the song, a few things.

A man can seem to be the sum total of his days, of all that he does from the beginning to the end. But this is not the true man. What you do is just on the periphery. What you feel goes a little deeper. What you are is really at the roots. A man is not the sum total of his acts. A politician IS the sum total of his acts, because he lives only on the circumference. That’s why it is easy to write history about the politicians. It is difficult to write history about Buddhas, because they live at such depth where we cannot reach them. They live in such eternity that time takes no record of them. They exist in such a transcendental way that they leave no traces on the earth. They are like birds in the sky: they fly but no footprints are left.

Politicians leave footprints. They live in the mud, in the dirt, they drag themselves in the mundane reality. They leave many footprints; they leave much bloodshed behind them. A Buddha exists as if he has never existed. He exists so absently, he exists like a space, empty space.

Remember, a man is not a sum total of his actions. And if he is, he is not yet a man; he is just a fiction, he is living in illusion. You are not what you do. So don’t be too much concerned with your doing, start going deeper into being. That’s why all meditations are basically a way to sit silently – so silently that all action stops. On the physical plane, on the mental plane, action stops, thought stops. Because thought is also action on the mental plane – you are doing something. When all doing disappears and you are simply there, just there, a presence, then the meditation has happened.

Sitting silently, doing nothing, the spring comes and the grass grows by itself.

That is the meaning of the word ‘zazen’. ‘Za’ means sitting doing nothing. And ‘zen’ means: in that sitting when you are not doing anything you fall upon yourself, you encounter yourself, you see yourself. That is zen, dhyana, meditation. The word ‘zazen’ is beautiful. ’Sitting and looking into yourself’ – that is the meaning of it.

Man is more than the sum total of his acts, his thoughts, his feelings. Behind the acts, thoughts and feelings there is another man – that which is, that which essentially IS. But many seldom if ever show themselves in their essential being. Very few ever reach to that point of their essential being-hood, to their very ground of being. Those who reach, only they know that life is a benediction. A sheer joy, eternal celebration.

But if you remain on the surface, you know only misery, nothing else. Agony, nothing else. Let me say it in this way: You-1 knows only misery and agony. You-3 knows ecstasy of being and joy of being. And You-2 neither knows ecstasy nor knows agony. It knows pleasure/pain, it is just in the middle. Ecstasy is exceeding joy without any bounds to it, infinite joy. Agony is infinite misery, no bounds to it. Just between the two exists the animal and the child. It knows play, it knows pleasure/pain. It knows neither agony nor ecstasy. It does not know infinity.

If the child moves towards the first, which society forces him to do, he will know agony. If he finds somebody who can help to move him towards the third, he will know ecstasy. To find a master is nothing but to find a man who has known his essential being, so that he can help you to go towards your own essential being.

A master is not to be followed, a master is not to be imitated, a master is only to be understood. In that very understanding is the revolution.

A man’s true life is the way in which he puts off the lie imposed by others on him. Stripped, naked, natural, he is what he is. This is a matter of being, and not of becoming. The lie cannot become the truth, the personality cannot become your soul. There is no way to make the non-essential the essential. The non-essential remains non-essential and the essential remains essential, they are not convertible. And striving towards truth is nothing but creating more confusion. The truth has not to be achieved. It cannot be achieved, it is already the case. Only the lie has to be dropped.

All aims and ends and ideals and goals and ideologies, religions and systems of improvement and betterment, are lies. Beware of them. Recognize the fact that as you are, you are a lie. Manipulated, cultivated, by others. Striving after truth is a distraction and a postponement. It is the lie’s way to hide. See the lie, look deep into the lie of your personality. Because to see the lie is to cease to lie. No longer to lie is to seek no more for any truth – there is no need. The moment the lie disappears, truth is there in all its beauty and radiance. In the seeing of the lie it disappears and what is left is the truth.

To see the lie of striving after truth is to fall into an eternal silence. A stillness comes when you see the lie of your personality. There is nothing more to do. Hence the stillness – what can you do?

Just the other night, a sannyasin was saying ‘What can I do? Whatsoever I do, I fail. What can I do?’ There is nothing really to be done. Doing is not going to help, doing will be again the same rut. Only being is going to transform you, not doing. So when one fails again and again and again, only then the insight arises that ‘Doing is never going to lead me anywhere.’ The day that sword has hit you – that ‘Doing is not going to lead me anywhere’ – what will you do? Nothing is left to do.

In your utter helplessness, the surrender. And silence and stillness. This is the silence that transforms – not the silence that somehow you impose upon yourself by repeating a mantra or doing TM; that is not the real silence, that is a created silence. Any silence that you manage to create will belong to the personality. It will not be of much use, it will not go deeper than that – how can your doing go deeper than you? When you have utterly failed, when you have seen your ultimate failure and you have seen that there is no possibility and no hope for you to succeed, what will you do in that silence? You will just be there. All has stopped. The mind no more spins any thoughts.

And in that very moment the door opens. And that silence is being, that silence is Buddha.

This stillness is not the opposite of action, it is not brought about by will or by withdrawal from the world. One cannot withdraw from the world; one is the world. The want to escape keeps us imprisoned – because the wish to be without desire is still desire, and the will to be still is disturbance. You cannot will your silence, will is the base of all disturbance. Will has to disappear. You can only see into the futility of it. Doing, willing, improving, bettering yourself, achieving, reaching – all these words are just projections of the lie.

When the lie has been seen in its totality . . . the illumination, the enlightenment.

Now Hakuin’s sutras.

The pure land paradise is not far.

Zen people call the state of no-mind ‘the pure land paradise’. So please don’t interpret it in Christian ways. Paradise, to a Christian, is somewhere there in the sky. For a Buddhist, particularly for a man like Hakuin, it is the state of no-mind.

The pure land paradise is not far.

Stop thinking and you are there. And in fact that is the Biblical meaning of the parable of Adam’s expulsion. He has not been expelled, there is nobody to expel him. He has only eaten the fruit of the Tree of Knowledge – he has become a mind. The more knowledge you accumulate, the more of a mind you become. Adam has become knowledgeable, he has become a mind, and that is the expulsion from the paradise. If he can drop his mind he will suddenly find himself again in the paradise, and he will also find that he has been always there. Even when he was thinking he had lost it, it was not lost. It was only forgotten. He became too much obsessed with knowledge, that’s why it was forgotten.

The day the child starts becoming knowledgeable he loses paradise. Each Adam loses it again and again. And don’t think that it happened once in history, and we are suffering for that ancient Adam. No. It has happened to our life – to each life, to each child. For a few months the child lives in the Garden of Eden. He knows nothing. Without knowing, he is a no-mind – he simply exists moment to moment, he has no worries. When he feels hungry, he cries, when he feels satisfied, he falls asleep. When he is happy, he smiles, when he is angry he screams. But he has no ideas about anything. He neither praises a smile nor condemns screaming. He neither feels shy about crying and weeping nor feels very good that he has been a good boy today. He knows nothing about all this nonsense. He knows nothing good, nothing bad, he makes no distinctions. He lives utterly one with reality. And whatsoever happens, happens; there is no rejection.

But by and by he will become knowledgeable, he will start learning things. The day he starts learning things he is trapped by the snake. Now he has started eating the fruit of the tree, sooner or later the paradise will disappear. Beaches will be there but no more beautiful. Butterflies will be still floating in the wind but for the child they don’t exist anymore. What exists is arithmetic, geography, history. Flowers still bloom but they don’t bloom for the child any more, he is too much into his homework. Once in a while still he hears the bird singing on the window, but only once in a while. And the whole society tries to drag him away from that.

The teacher will say ‘Look here at the blackboard! What are you doing there? Concentrate on me!’ The child was concentrating. The birdcall was so beautiful outside the window, the child was in concentration, utter concentration. This teacher has distracted him; now he has to look at the blackboard. And there is nothing to look at it, just a blackboard. But by and by we will manage to distract the child.

The expulsion is not by God but by the society. The society drags each Adam and Eve out of the Garden of Eden. And once you have become too much of the head it is very difficult to enter back into that purity, that pure land paradise. Zen masters say, just like Jesus said: Unless you are like small children you will not enter into the kingdom of God.

A Christian missionary went to a Zen master and started reading the Sermon on the Mount. The Zen master listened and he said ‘Whosoever has said it must be very close to Buddhahood.’ The Zen master had never heard about Christ, he had never read the Bible, but he said ‘Whosoever has said it must be very close to Buddhahood.’ And when the missionary read ‘Blessed are the poor in spirit, for theirs is the kingdom of God’ the Zen master said ‘Now stop. Now there is no more to read. Now there is no need to read any more. Whosoever has said it is a Buddha.’

‘Poor in spirit’ means empty of mind. ‘Poor in spirit’ means empty – all thoughts have disappeared. Then you are again back in paradise.

The pure land paradise is not far.

It is just there! Beating in your heart. Your each breath goes and touches the pure land paradise, each moment. You live from it. Every night when you fall asleep and dreams disappear, you are in it again. That’s why in the morning you feel so fresh, again young, rejuvenated. You have been on a short trip to the pure land paradise.

When in reverence this truth is heard even once,
He who praises it and gladly embraces it
Has merit without end.

Hakuin says ‘When in reverence this truth is heard even once.’ The question is not of hearing the truth many times. If you hear even once, if you have understood it even for a single moment in deep trust and reverence, it is yours forever. Doubt distracts. Doubt does not allow you to understand, doubt does not allow you to see it. Listen in reverence, in love. Be en rapport.

That is the way to be with a master – be en rapport, be bridged. But small things, very small things, distract you. Very small things which mean nothing – but you are distracted by those small things, and doubt arises. And doubt becomes a cloud and you become blind.

. . . In reverence this truth is heard even once,

It is enough.

How much more he who turns within . . .

Even hearing the truth is a deliverance. ‘How much more he who turns within’ – who not only hears it but looks within and sees it . . .

And confirms directly his own nature,
That his own nature is no-nature . . .

When you look deep into yourself you will not find anything there obstructing your vision. It is pure space. Your nature is no-nature. It is emptiness, sunyata.

Such has transcended vain words.

Only when you look into your nature . . . and find nothing. You only find an empty infinity there. Words will not have any meaning any more, you have transcended words. You have looked into your nature and now you know no word can explain it, no word can define it, no word can even indicate it. All scriptures become meaningless.

The gate opens, and cause and effect are one . . .

When you look inside yourself and there is no content, and the no-nature has been felt and you have seen your inner sky . . .

The gate opens, and cause and effect are one.

And the source and the goal are one. Now you are not to go anywhere, you have come to your source. And to be at the source is to be at the goal. To be at the beginning is to be at the end.

Straight runs the way – not two, not three.
Taking as form the form of no-form,
Going or returning, he is ever at home.

And once you have seen the form of no-form, once you have seen the thought of no-thought, once you have seen the nature of no-nature, you are a totally new being. What happens . . .

Going or returning, he is ever at home.

Then wherever you are, you are at home. In the prison you are at home, in the temple you are at home, in the shop you are at home, in the Himalayas you are at home, in the marketplace you are at home. You are simply at home. once you have seen your center, your essential being, your Buddhahood, has been glimpsed. Then wherever you are you are at home, because all is your home. Then there is no need to leave the world.

Zen people are not against the world. They say: To be against the world is still to be attached to the world. To go to the opposite extreme is not transformation. When you no more choose between two extremes, you settle in the middle. And the middle is the way.

Straight runs the way – not two, not three.

It is a simple way – one.

Going or returning, he is ever at home.
Taking as thought the thought of no-thought,
Singing and dancing, all is the voice of truth.

Then whatsoever you do, you express truth. Whatsoever. Eating, you express truth. Walking, you express truth. When a Zen master hits a disciple he is expressing truth. When Kabir sings he is expressing truth, when Meera dances she is expressing truth. Jesus expresses truth dying on the cross, and Krishna expresses truth singing on his flute. Whatsoever you do, there is no way to avoid expressing truth. You are truth. The lie has been dropped.

Singing and dancing, all is the voice of truth.
Wide is the heaven of boundless samadhi,
Radiant the full moon of fourfold wisdom.
What remains to be sought?
Nirvana is clear before him,
This very place the lotus paradise,
This very body the buddha.

Remember the word ‘This’.

This very place the lotus paradise

And once you have known your source, wherever you are, you are in the lotus paradise.

This very place the lotus paradise,
And this very body the buddha.

And whatsoever you do – whatsoever, without any conditions – is the expression of truth.

I have heard a beautiful story about Roshi Taji, a great Zen master.

As Roshi Taji approached death, his senior disciples assembled at his bedside. One of them, remembering the roshi was fond of a certain kind of cake, had spent half a day searching the pastry shops of Tokyo for this confection which he now presented to Roshi Taji. With a wan smile the dying roshi accepted a piece of the cake and slowly began munching it. As the roshi grew weaker, his disciples leaned close and inquired whether he had any final words for them.

‘Yes’ the roshi replied.

The disciples leaned forward eagerly. ‘Please tell us!’

‘My, but this cake is delicious!’ And with that he died.

Meditate over it. What a man! What manner of man! A Buddha. Each act and each word and each gesture becomes the expression of truth. In that moment only that was true, the taste of the cake. In that moment anything else would have been false, untrue. If he had talked about God, that would not have been true. If he had talked about nirvana, that would not have been true. In that moment the taste on his tongue was still alive. In that moment that was his authentic gesture.

He said ‘My, but this cake is delicious.’ This cake.

This very place the lotus paradise,
This very body the buddha.

Zen people talk about four wisdoms.

Wide is the heaven of boundless samadhi,
Radiant the full moon of the fourfold wisdom.

The first wisdom is called ‘the wisdom of the mirror’. When there is no thought you become a mirror. This is the first wisdom, becoming like a mirror. The second wisdom is called ‘the wisdom of sameness’. When you become a mirror without any thought, all distinctions in the world disappear. Then it is all one. Then the rose and the bird and the earth and the sky and the sea and the sand and the sun are all one, it is one energy.

When you are a mirror – the first wisdom – the second wisdom arises out of the first: the wisdom of sameness. Duality disappears. And out of the second arises the third wisdom, the wisdom of spiritual vision. When you have seen that all over the world it is one energy, then only can you see inside yourself that you are also that energy. Then the seer and the seen become one, the observer and the observed become one. That is the third wisdom, the wisdom of spiritual vision. Buddha has a special word for it, he calls it dhamma chakkhu – the eye for truth, or the truth-eye. The spiritual vision opens – what yogis call ‘the third eye’. What Christ also calls ‘the one eye’, when two eyes become one. Dhamma chakkhu opens, the wisdom of spiritual vision is attained.

And out of the third arises the fourth, the wisdom of perfection. When you have seen that all is the same, and when you have looked within and seen that without and within are also the same, you have become perfect. In fact, to say that you have become perfect is not true, you have always been perfect. Now it is revealed to you – it is only a revelation. In that moment one knows . . .

This very place the lotus paradise,
This very body the buddha.

-Osho

From This Very Body the Buddha, Discourse #6

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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All Beings are from the Very Beginning Buddhas – Osho

I was thinking what should I give to you today? Because this is my birthday, I was incarnated into this body on this day. This is the day I saw for the first time the green of the trees and the blue of the skies. This was the day I for the first time opened my eyes and saw God all around. Of course the word ‘God’ didn’t exist at that moment, but what I saw was God. I was thinking what should I give to you today? Then I remembered a saying of Buddha: sabba danam dhamma danana jnati – the gift of truth excels all other gifts. And my truth is love.

The word ‘truth’ looks to me a little too dry and desert-like. I am not in much tune with the word ‘truth’ – it looks too logical, it looks too ’heady’. It gives you the feeling of philosophy, not of religion. It gives you the idea as if you have concluded – that you have come to a conclusion, that there has been a syllogism behind it, argumentation and logic and reasoning. No, truth’ is not my word, love’ is my word. Love is of the heart. Truth is partial, only your head is involved. In love you are involved as a totality – your body, your mind, your soul, all are involved.

Love makes you a unity – and not a union, remember, but a unity. Because in a union those who join together remain separate. In a unity they dissolve, they become one, they melt into each other. And that moment I call the moment of truth, when love has given you unity. First, love gives you unity in your innermost core. Then you are no more a body, no more a mind, no more a soul. You are simply one – unnamed, undefined, unclassified. No more determinate, definable, no more comprehensible. A mystery, a joy, a surprise, a jubilation, a great celebration.

First, love gives you an inner unity. And when the inner unity has happened the second happens on its own – you are not to do anything for it. Then you start falling in unity with the whole beyond you. Then the drop disappears in the ocean and the ocean disappears into the drop. That moment, that moment of orgasm between you and the whole, is where you become a Buddha. That moment is the moment Buddhahood is imparted to you. Or, better, revealed to you – you have always been that, unaware.

My word is love. So I say: My beloved ones, I love you. and I would like you to fill the whole world with love. Let that be our religion. Not Christianity, not Hinduism, not Islam, not Jainism, not Buddhism, but love. Love without any adjective to it. Not Christian love – because how can love be Christian? It is so stupid. How can love be Hindu? It is ridiculous. Love is simply love. In love you can be a Christ. in love you can be a Buddha – but there is no Buddhist love and there is no Christian love.

In love you disappear, your mind disappears. In love you come to an utter relaxation. That’s my teaching to you, I teach love. And there is nothing higher than love.

Then I thought I should give you something beautiful on this day. And I remembered Hakuin’s Song of Meditation. It is a very small song, but a great gift. Hakuin is one of the greatest Zen masters. His song contains all: all the Bibles and all the Korans and all the Vedas. A small song of few lines, but it is like a seed – very small, but if you allow passage to it to your heart, it can become a great tree. It can become a Bodhi tree – it will have great foliage and much shade and thousands of people can sit and rest underneath it. It will have big branches and many birds can come and have their nests on it.

See: I have become a tree. You are the people who have come to make their nests on my tree. You can also become this. Everybody should become this – because unless you become this you will go on missing your fulfillment. Unless you become a great tree which has come to its foliage, flowers and fruits – which is fulfilled – you will remain in discontent. Anguish will go on gnawing in your heart, misery will linger around you. Bliss will be only a word, signifying nothing. God will be just gibberish.

When you have fulfillment then there is grace and then there is God. In your fulfillment you come to realize the benediction of existence.

This is a song of meditation. Hakuin has called it ‘song’ – yes, it is a song. If meditation is without a song it is do and dead – it does not beat it does not breathe. It is a song and a dance: sing it and dance it. Just don’t think upon it – then you will miss the messages you will miss its content. You will find this song and its meaning only when you are singing and dancing. When the music of life has overtaken you, has possessed you.

Hakuin’s song is so small and yet so vast, it is unbelievable. How can a man condense so much truth and so much love and so much insight into so few words? But Hakuin was a man of few words, a man of silence. For years he would not speak at all, and then he would speak a word or two.

Once the Emperor of Japan invited him to deliver a sermon in the palace. And the queen and the king and the prime minister and the ministers and the high officials and the generals, they all had gathered with great respect to listen. Hakuin came, stood there for a single moment, looked around, and left the hall. The king was puzzled. He asked his prime minister, ‘What is the Matter with this man? We had come to listen.’ The old prime minister said, ‘This is the greatest sermon that I have ever heard. He has said it! You had asked him to come and teach you about silence. He has taught it! He stood there in silence, he was silence. What more do you ask? What more do you demand? He was pure silence, standing there for those few seconds. He was utter silence. He was silence, throbbing, pulsating. But you were looking to hear some words.’

But about silence nothing can be said. And all that is said about silence will be wrong. How can you say anything about silence? To say something will be falsifying it. That’s why Lao Tzu says Nothing can be said about Tao – and if something is said, in the very saying of it, it has become untrue. Tao is silent. But that silence is not the silence of a cemetery. It is the silence of a garden where trees are alive breathing and yet there is utter silence. It is not a dead silence; it is an alive silence. Hence, he has called it ’The Song of Meditation’.

Buddha says: My approach to reality is not of belief but of seeing. His religion has been qualified as ‘Ihi passika: Come and see.’ Not as ‘Come and believe.’ Buddha says ‘Come and see: Ihi passika.’ It is here, present – you just come and see. He does not require you to believe. He is the only great teacher in the world who dropped belief – and with dropping belief he transformed religion from a very low childish stature to a very mature thing. With Buddha religion became young. Otherwise it was childish. It was a kind of belief – belief is superstition, belief is out of fear. And belief is blind. Buddha has given eyes to religion. He says: See, and there is no need to believe. And when you have seen then it will not be a belief, it will be knowing.

In this song of Hakuin you will see the way of seeing – how to open the eyes. Because truth is always there, has been always there. It is not that the truth has to be produced. Buddha says: Yatha bhutam – It is! It is already there, it is confronting you! It is in the east, it is in the west, it is in the north, it is in the south. It surrounds you – it is without and it is within. But you will have to see it: Ihi passika. Your eyes are closed, you have forgotten how to open them.

Meditation is nothing but the art of opening your eyes. The art of cleansing your eyes. the art of dropping the dust that has gathered on the mirror of your consciousness. It is natural, dust gathers. Man has been traveling and traveling for thousands of lives – dust gathers. We are all travelers, much dust has gathered – so much so that the mirror has completely disappeared. There is only dust upon dust, layers and layers of dust, and you cannot see the mirror. But the mirror is still there – it cannot be lost, because it is your very nature. If it can be lost then it will not be your nature. It is not that you have a mirror: you ARE the mirror. The traveler is the mirror – he cannot lose it, he can only forget it. At the most, forgetfulness.

You have not lost your Buddhahood. Buddha hood means the mirror clean of dust. The mirror again fresh, again reflecting, again functioning – that’s what Buddhahood is. Buddha hood means a consciousness which has become awakened. The sleep is no more and the dreams are no more and the desires have disappeared. The dust gathers, it is natural. But you cling to the dust – your desire functions like a glue.

And what is your desire? That has to be understood. If you have understood your desire you have understood all. Because in the understanding of desire, desire ceases. And when desire ceases, suddenly you have a totally new feel of your being; you are no more the old. What is the desire? What are you searching? What are you seeking?

Happiness. Bliss. Joy. That’s what you are seeking. And you have been seeking for millennia, and you have not found it yet. It is time, the right time, to think again, to meditate again. You have been seeking so hard, you have been trying so hard – perhaps you are missing just because you are trying? Maybe it is trying that keeps you away from happiness? Let us think over it, brood over it. Give a little pause to your search, recapitulate.

You have been searching for many lives. You don’t remember other lives, no need – but in this life you have been searching, that will do. And you have not found it. And nobody has ever found it by searching. Something is wrong in the very search. In the search naturally you forget yourself; you start looking everywhere, everywhere else. You look to the north and to the east and to the west and to the south, and in the sky and underneath the seas, and you go on searching everywhere. And the search becomes more and more desperate, because the more and more you search and you don’t find, great anxiety arises – ’Am I going to make it this time, or am I again going to miss it?’

More and more desperation, more and more misery, more and more madness. You go nuts. And the happiness remains as far away as ever – in fact it recedes farther away from you. The more you search, the less is the possibility to get it. Because it is inside you.

Happiness is the function of your consciousness when it is awake. Unhappiness is the function of your consciousness when it is asleep. Unconsciousness is your mirror burdened with great dust and luggage and past. Happiness is when the burden has been dropped and the mirror has been found again. And again your mirror can reflect the trees and the sun and the sand and the sea and the stars. When you have again become innocent, when you again have again become innocent, when you again have the eyes of a child – in that clarity you are happy.

I was reading a few lines of Michael Adam. They are beautiful.

‘Perhaps trying even makes for unhappiness. Perhaps all the din of my desiring has kept the strange bird from my shoulder. I have tried so long and so loud after happiness. I have looked so far and wide. I have always imagined that happiness was an island in the river. Perhaps it is the river. I have thought happiness to be the name of an inn at the end of the road. Perhaps it is the road. I have believed that happiness was always tomorrow and tomorrow and tomorrow. Perhaps it is here. Perhaps it is now. I have looked everywhere else.

‘So: here and now.’

But here and now is clearly unhappiness. Perhaps then no such thing as happiness. Perhaps happiness exists not, it is just a dream created by an unhappy mind. Certainly it cannot be as I unhappily imagine it. Here and now there is not happiness. So happiness is not. I need not therefore waste myself on what is not. I can forget about happiness then; I can cease to care and instead concern myself with something that I do know, can feel and fully experience. Happiness is an idle dream: now it is morning. I can awaken and stay with unhappiness, with what is real under the sun this moment. And now I see how much of my unhappiness came from trying to be happy; even I can see that trying is unhappiness. Happiness does not try . . .

‘At last, I am here and now. At last, I am what I am. I am unpretending, at ease. I am unhappy – so what? . . . But is this what I ran from? Is this really unhappiness? . . . ’

Think over it, meditate over it.

‘And when I cease to try to be happy or anything else, when I do not seek anymore, when I do not care to go anywhere, get anything, then it seems I am already arrived in a strange place: I am here and now. When I see that I can do nothing, that all my doing is the same dream, in the moment that I see this, my mind the old dreamer and wanderer is for the moment still and present.’

Naturally. If you are not searching, not seeking, not desiring, not dreaming, for a moment the mind falls into a silence. It is still. There is nothing to hanker about, nothing to make a fuss about, nothing to expect and nothing to be frustrated about. For a moment the mind stops its constant chasing. In that moment of stillness you are in a strange place, you are in a strange space, unknown, never known before. A new door has opened. For the moment the mind is still and present.

‘For the moment, here and now, the real world shows, and see: here and now is already and always all that I had sought and striven after elsewhere and apart. More than that: I have hunted after shadows; the reality is here in this sunlit place, in this bird-call now. It was my seeking aster reality that took me from it; desire deafened me. The bird was singing here all the while. . . .

‘If I am still and careless to find happiness, then happiness it seems is able to find me. It is, if I am truly still, as still as death – if I am thoroughly dead, here and now.’

Happiness suddenly jumps upon you. When desire disappears, happiness appears. When the striving is no more, for the first time you see who you are. That knowing is what Buddha means: Come and see – Ihi passika. From where is he calling you: ‘Come and see’? He is calling you from your desires. You have gone far away from your home, you have lost your home base. You are not where you appear to be. Your dream has taken you to faraway worlds – imaginary; illusory, your own creation.

Zen people have a special word for meditation, they call it ‘fu-sho’. Fu-sho means ‘unproduced’. You cannot produce it, you cannot do anything to bring it. You have to be passive, in a state of non-doing – then it comes. Then it comes suddenly, from nowhere, from the blue. And in that coming, in that shower of silence and stillness, is the transformation. It is nothing special, Zen people say. How can it be special? It is everybody’s nature, so how can it be special? It is utterly ordinary, everybody has it. You may know, you may not know – that is a different thing – but you have it. Not for a single moment have you missed it. Not for a single moment has it been taken away from you. It has been there, lying and lying and waiting for you to come back home.

Another word Zen people use for meditation is ‘wu-shi’. It means ’nothing special’ or ‘no fuss’.

Now this song of Hakuin.

All beings are from the very beginning Buddhas.

This one sentence is enough. It is the beginning and the middle and the end. It is all. The alpha and the omega.

All beings are from the very beginning Buddhas.

You are Buddhas. Never for a single moment have you been otherwise. You cannot. You cannot really go away from your Buddhahood, you can only dream. You can only dream that you have gone away, but while dreaming you will still remain here now. This is impossible, to lose your Buddhahood, because God is involved in everything and every being. And when Hakuin says, ‘All beings are from the very beginning Buddhas,’ don’t think that he is talking only of human beings. Animals are included, so are included the birds and the trees and the rocks. All that is, is included.

The English word ‘being’ comes from a Sanskrit root ‘bhu’. Bhu means ‘that which grows’. All that grows is God. The trees grow, the birds grow, the rocks grow. All that grows is God. And everything grows in its own pace. Remember, the root of ‘being’, the word ‘being’, is BHU. It simply means that which breathes, that which grows, that which has life – howsoever rudimentary, howsoever primitive. All is included.

All beings are from the very beginning Buddhas.

And what is the meaning of a Buddha? ‘Buddha’ means a consciousness that has come back to itself – is no more wandering in dreams, is no more thinking of the future, is no more thinking of the past. A consciousness that is not possessed by memories or possessed by imagination. A consciousness that has got rid of the past and rid of the future, a consciousness that has only present. A consciousness that lives in the moment, utterly here now. Alert, awake, radiant.

All beings are Buddhas. Zen people call this single sentence ‘The Lion’s Roar’. It is. In a single stroke Hakuin has delivered you, has saved you from yourself. There is no more salvation needed. A single statement is enough to release you from all bondage. You are a Buddha. But remember you are not a Buddha in any special sense. Everybody is – your dog and your cow and your buffalo and your donkey, everybody is! So don’t take it in an egoistic sense, that ‘I am a Buddha’. Don’t make it ambitious, don’t go on an ambition trip. ALL is Buddha. Life is Buddha, being is Buddhahood, existence is Buddhahood.

Just think of it. One of the greatest statements ever made:

All beings are from the very beginning Buddhas.

Hakuin has finished in one sentence. The remaining song will be a repetition, really. The remaining song will be for those who cannot understand the first statement. It is said, when Hakuin was writing this song and he wrote his first sentence – ‘All beings are from the very beginning Buddhas’ – one of his disciples was sitting there and he said, ‘Stop now. Now there is no more to say.’ He left the room, the disciple left the room. He said, ‘Now there is no point. You have finished in the first sentence – this should be the last sentence!’

But still the song is beautiful. It will help you from different directions to come to the same truth. It will help you to see the point from different vantage points, from different windows. You will see the same Buddha sitting, from every window of the temple. But it is good, because from some window there may be more light falling on the Buddha, from some window the green of the trees may be reflected in the Buddha’s face, from some other window a star may be looking at the Buddha, from some other window something else – a bird may be sitting and singing a song.

All beings are from the very beginning Buddhas.

The universe is made of the stuff called ‘God’. So God is not in the end. God is in the beginning, in the middle, and the end. Only God is. But let me remind you, when I use the word ‘God’ I mean godliness.

It is like water and ice:
Apart from water, no ice,
Outside living beings, no buddhas.

Hakuin says: It is like water and ice. There is no difference between water and ice, and yet a sort of difference. If you have gone to the market to purchase ice, you will not purchase water. You will purchase ice – you will insist. If somebody says, ‘Take this water,’ you will say, ‘I have come for the ice.’ There is a sort of difference. But not much, not really – only on the surface. The ice will melt and will become water, and the water can become frozen and can be turned into ice. They are two phases of one phenomenon.

You are like ice and Buddha is like water. You are frozen, he has melted. And let me repeat: There is no other alchemy then love to help you melt. Love melts, because love is warmth. People melt only in love. When they are not in love they become cold, and in the cold they freeze. And you must have watched it, even in your small ways. When you are loving you are flowing. When you are flowing you are glowing. When you are loving you expand. When you are not loving you shrink. When you are loving you have warmth around you. When you are not loving you are surrounded by a cold wind – you are freezing, and anybody who comes close to you will freeze.

There are people, if they look at you with their cold eyes you will feel a shivering. And there are people, when they look at you with their warmth, with their love, you suddenly feel this is your home. There are eyes which give you the feeling of being at home, and there are eyes which stare at you and make you aware that you are a stranger here.

Apart from water, no ice,
Outside living beings, no buddhas.

So Buddha hood is nothing but a state of merger. Frozen Ness is gone. Your definition has disappeared. You are no more limited, you are no more confined. At the deepest core, you are no more. Because if you are then there will be some kind of frozenness in you. If you are then you cannot be flowing – something will be hindering and something will be stuck and something will be obstructing. When you are not at all . . . That’s why when two lovers are in deep embrace there are not two persons. There is only one energy, revolving. When two lovers are really in deep embrace there comes a moment, the woman forgets whether she is woman or man and the man forgets whether he is man or woman. If that moment has not come then you have not loved.

In deep love you disappear. Still something is there, a kind of presence – but nobody is present. There is no center as frozen ice, there is no self. That’s why Buddha has very much insisted that your self is the root cause which is hindering you from being a Buddha. The feeling that ‘I am’ makes you ice, icy and cold. If this feeling ‘I am’ disappears, there is no problem. Ice will melt.

It is like water and ice:
Apart from water, no ice,
Outside living beings, no buddhas.

The Buddhist doctrine talks about Buddha’s three bodies. They have to be understood. The first body is called the body of truth, the universal body, the divine body. You can call it God. The second body is called the bliss body – the bridge between the first and the third. You can call it the soul. And the third body is the physical body.

You know only your physical body. You have not known your second body, the bliss body. And unless you know the second body you will not be able to know the third, the deepest – your universal body, your cosmic body, your Buddha body.

This is the Buddhist trinity – the father, the son and the holy ghost. Or, this is the Buddhist trimurti – the three faces of God. Buddha says everybody has these three bodies. The first, the physical, is very frozen. The second is in a state of liquidity. And the third is vaporous. First the ice has to melt into water and then the water has to evaporate. Have you watched? The ice has definition, boundaries; the water has no definition, no boundaries. You pour the water into any jug, into any pot, it takes the shape of the pot. It is non-resistant, it is non-aggressive, it does not fight. It is liquid, it adjusts.

The man of compassion and love is like water, he adjusts. He has no resistance, he does not enforce his form on anybody. He accommodates, he is accommodative, he is spacious.

And then the third, when the water has evaporated and has disappeared and become invisible. Now you cannot even pour it into a pot. It has become part of the sky, it has moved into the eternal, into the infinite.

These are the three states of water, and these are the three states of consciousness too. You have become too gross because you have become too much identified with your first body. As if a man has be fooled himself in believing that the walls of his house are his house. The walls of the house are not the house, you have to go a little in. You have to find the innermost core of your being – and that innermost core is invisible. That innermost core is almost like emptiness.

The first body is essence, the second body is form, the third body is action. People who live only in the physical body live only in doings – what to do, what not to do. Their whole life is just swerving, swaying, between this and that. Their life consists of doing; they don’t know anything else.

The second body is of form. A man starts seeing glimpses of non-action. That’s what happens in meditation – when you are sitting silently doing nothing, great joy arises. From nowhere, for no cause. You don’t know from where it is coming but great joy arises, as if out of nothing. Miraculously, magically. This is the second, the form. The joy takes form.

And then there is the third. If you go on following and go on moving inwards, one day you reach to the essence. That, Buddha calls the body of truth. There, no action and no no-action. All has disappeared, the whole duality has disappeared, you have come to the very essence of existence. That essence is liberating. That essence is nirvana. And you are not to go anywhere to find it, you are carrying it all along.

All beings are from the very beginning buddhas.
It is like water and ice:
Apart from water, no ice,
Outside living beings, no buddhas.
Not knowing it is near, they seek it afar. What a pity!

And if you go on seeking afar for that which is near, you will go on missing. Nobody is at fault. Before you go into the four comers of the world to search for it, first go into yourself. If you don’t find it there, then you can go anywhere you like. But people don’t go within, they start by without. And the without is vast – you can go on and on, you can search all over the earth. And people are searching. People come to me and they say, ‘We have been searching for our whole lives. And we have been to here and there, and we have been to Japan and to Ceylon and to Burma and to Thailand, and we have travelled all over the East. And we have not found it yet.’

The East is within you! It is not in Thailand, it is not in India. And you will not find it anywhere. At the most, if you accidentally come across an enlightened man, he will throw you to yourself. Not that he will give it to you. Nobody can give it to you. It is already there; there is no need to give it.

And because in the modern world communication has become easy, traveling has become easy, people are becoming even more mad. They go jumping from one city to another, from one airport to another airport. They are driving themselves crazy. And to reach home you need not enter into any aeroplane, into any train, into any car. You only need to enter into yourself. And ticket less – no ticket is needed. And nobody is there to debar you; it is your territory.

I have heard:

A party of Americans happened to arrive at Mount Vesuvius during one of its more spectacular eruptions. ‘Say!’ exclaimed one of the Yanks in an awed tone, ‘doesn’t that beat all Hell!’ ‘Sapristi!’ said the Italian guide. ’How you Americans-a travel!’

Now even Hell is in danger, afraid of the tourists.

People go on searching and seeking for something which needs no search, which can be found only when search stops. And I am not saying that you strive to stop it – then again you have started it. If you strive to stop it, then you have missed the point. You have just to see the point of it, that striving will take you away from you, that striving will create more and more tension. Seeing the fact – Ihi passika. Seeing this, striving disappears and there is suddenly a stillness. In that stillness the first glimpse will come of bliss. You will enter into your second body. And when you have entered into the second body then it will be more and more easy, very lucid, to slip into the central most core – the essential body, the body of truth.

Once you have tasted something of your inner bliss then you have the vision where to really search for, where to go now. Disappear into your innermost being and you will find it. Seek, and you will miss. Don’t seek, and find.

Not knowing it is near, they seek it afar. What a pity
It is like one in the water who cries out for thirst;
It is like the child of a rich house
Who has strayed away among the poor.

And has forgotten that he is rich – may have become a beggar. You are rich, infinitely rich. You are all emperors and empresses, gods and godesses. Just recognize. Don’t get too much into begging – and desire creates the beggar. Even a man like Alexander is a beggar, because the desire is there. A man like Napoleon is a beggar, because the desire is there. See the richest people of this earth and you will see just beggars and nothing else. And sometimes it happens, you come across a beggar and you see the emperor sitting there under the tree – having nothing, trot possessing anything.

Just possess yourself and you have possessed all. Be the master of yourself and you have become the master of all. Possessing things, you will remain a beggar. And people go on changing but not really transforming. You possess one thing, then you start possessing another thing, then you possess a third thing. Sometimes you start possessing other-worldly things, but nothing changes. Just form changes. Somebody possesses money and somebody starts possessing virtue. Now it is the same, not much difference. […]

I am not saying start striving to stop striving, otherwise you will simply change the name of your madness and you will remain the same. You will just change the label of your neurosis. There are people who are greedy for money and there are people who are greedy for God. It makes no difference at all, they are the same people. Greed is greed. It makes no difference about what greed is, for what greed is. Greed is greed.

Just see the point that striving is meaningless, that going anywhere is meaningless. Not because I am saying it – you have to see it: Ihi passika. You have to see it, you are not to believe it. Believing won’t help; believing is just a whitewash on the surface. Seeing brings transformation.

It is llike one in the water who cries out for thirst . . .

Hakuin says: You are crying for happiness, and you are like a fish in the water crying for water and crying, ‘I am thirsty.’ You have it! And you are begging everywhere.

It is like the child of a rich house
Who has strayed away among the poor.
The cause of our circling through the six worlds
Is that we are on the dark paths of ignorance.
Dark path upon dark path treading,
When shall we escape from birth-and-death?

What is the dark path of ignorance? Looking outward. The farther you look, the more darkness. Because the light burns inside you. Looking closer and closer, and there is more light. That’s why we call a Buddha ‘enlightened’ – he has come to know and realize his light. It is a perpetual light – without any fuel it is there, it cannot be exhausted. Suns will be exhausted and the moons will be exhausted and the stars will be exhausted. But the light that burns inside you as consciousness is inexhaustible. It is eternal. […]

That’s why Buddhas go on giving you whatsoever they have attained, go on shaking. Because the beauty of it is in sharing. That’s why Hakuin has sung this song. That’s why I am here, sharing my being with you, my joy with you, my celebration with you. It is something that has to be shared to keep it alive. It is something that has to be given. The more you give it, the more you have of it.

Never be a miser in your love and in your understanding. Share it. And you will have more and more of it. Don’t hoard it, otherwise you will miss it. One day you will find it has disappeared and there is nothing but stink left. Instead of fragrance there will be stinking. Share your love with everybody and anybody. Don’t make conditions to your love. And the best way to share is to share your understanding, to share your meditation.

Hakuin is doing that in this song. He’s sharing his Buddhahood. What he has known, he is singing about it, he is praising it. He is making it clear to people who have not yet attained but CAN attain. Maybe somebody hears the song, somebody is struck by it, stabbed in the very heart by it. It is a lion’s roar: somebody may be awakened out of his sleep.

The cause of our circling through the six worlds
Is that we are on the dark paths of ignorance.
Dark path upon dark path treading,
When shall we escape from birth and death?

Birth means getting attached to the physical body. Death means the frustration of that attachment to the body. Getting free of birth and death means getting free of the physical body. But how can you be free from the physical body? Unless you know the second body you will not be free from the physical body. So it is not a question of being free from the physical body; the basic question is how to enter into the second body. Once you are in the second you are free from the first. And once you are in the third you are free from the second too.

That’s why you don’t see Buddha laughing. Not that he didn’t laugh, but he has not been shown as laughing. Because in the third body, the body of truth, even bliss is meaningless. First, the body, the physical body, is the body of misery. Attached to the physical body you remain miserable. The second body is the body of bliss. Once you reach to it, all misery disappears, you are blissful. But bliss is the opposite of misery – part of duality. The body of truth goes beyond both, it is transcendental. Misery has disappeared, so what is the point of keeping bliss? When there is no misery, there is no point in bliss. When poverty has disappeared what is the point of holding richness? Even that can be dispossessed.

When all duality disappears – pleasure and pain, happiness, unhappiness, day and night, life and death – then for the first time you are in God.

The Zen meditation of the Mahayana
Is beyond all our praises.
Giving and morality and the other perfections,
Taking of the name, repentance, discipline,
And the many other right actions,
All come back to the practice of meditation.

Hakuin says: All that has been done in the name of religion down the ages, can be reduced to one single thing, and that is meditation – dhyana. And what is dhyana? Becoming aware of your physical body – the first dhyana, the first step of meditation. Becoming watchful of your physical body. Watch yourself walking, watch yourself eating, watch yourself running, talking, listening. Watch. And through watching you will see you are different from the physical body. Because the watcher cannot be the watched, the observer cannot be the observed, the seer cannot be the seen, the knower cannot be the known.

Watch the physical body, and the second body will arise. It is there – but you will start feeling. You will start recognizing it, it will start penetrating you. This is the first step of meditation: watch the physical body. Then the second step, and the last, is: watch the bliss body. Watch your ecstasy. And then you will suddenly see, the watcher cannot be the watched. ‘Ecstasy is there, but I am far away from it. Bliss is there, but I am the knower of it.’

Then you start getting into the third body, the body of truth. Then you become a pure witness – sakshin. And that is liberation. Hakuin says it happens through meditation that you discover, or rediscover, your Buddhahood.

By the merit of a single sitting
He destroys innumerable accumulated sins.
How should there be wrong paths for him?

And just in a single sitting it can happen. Hakuin does not preach the gradual path, Hakuin preaches the sudden path. It can happen in a single moment. It can happen now. You need not postpone it for tomorrow. Who knows? Tomorrow may never come. It never comes, really. It can happen this very moment. If your awareness is lucid, if your awareness is there, clear, crystal-clear, it can happen this very moment. This very sitting, and you can become a Buddha. And nobody is hindering the path except yourself. Nobody is the enemy except yourself, and nobody is the friend either.

By the merit of a single sitting
He destroys innumerable accumulated sins.

Hakuin says: Don’t be worried about sins and your past karma. In a single sitting of meditation, all that can be burnt. The fire of meditation is so potential, it can burn your whole past in a single moment. There is no need to be worried about past karma – ‘I have done some bad, so I have to suffer. I have done something, so I have to go to Hell.’ If you want to go, you will have to go! But these are all rationalizations that you are trying to find. If you wish, it is your wish – it will be fulfilled. This existence is very obliging. It goes on obliging – if you want to go to Hell, it supports. It says, ‘Go! I am all with you.’

But if you decide that ‘Enough is enough, and I have suffered enough,’ a single moment of meditativeness is enough to burn all your millions of past lives and millions of future lives too. You are released.

Start meditating. First on the body. Then on your inner feelings of bliss, joy. And go moving inwards. And one day the song of Hakuin will burst forth in you too. You will flower. And unless you flower you have not lived, or lived in vain. You are here to bloom. And unless you bear much fruit and much flowers you will go on missing the meaning of life.

People come to me and they ask, ‘What is the meaning of life’ As if meaning is there somewhere sold in the market. As if meaning is a commodity. Meaning has to be created. There is no meaning in life. Meaning is not a given thing; it has to be created. It has to become your inner work. Then there is meaning – and there is great meaning.

Love and meditate and you will attain to meaning. And you will attain to life, and abundant life.

-Osho

From This Very Body the Buddha, Discourse #1

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 Lion’s Roar – Osho

All beings are from the very beginning Buddhas.

It is like water and ice:

Apart from water, no ice,

Outside living beings, no Buddhas.

Not knowing it is near, they seek it afar.

What a pity!

It is like one in the water who cries out for thirst;

It is like the child of a rich house

who has strayed away among the poor.

The cause of our circling through the six worlds

Is that we are on the dark paths of ignorance.

Dark path upon dark path treading,

When shall we escape from birth-and-death?

The Zen meditation of the Mahayana

Is beyond all our praise.

Giving and morality and the other perfections,

Taking of the name, repentance, discipline,

And the many other right actions,

All come back to the practice of meditation.

By the merit of a single sitting

He destroys innumerable accumulated sins.

How should there be wrong paths for him?

MY BELOVED ONES: I love you. Love is my message – let it be your message too. Love is my color and my climate. To me, love is the only religion. All else is just rubbish, all else is nothing but mind-churning dreams. Love is the only substantial thing in life, all else is illusion. Let love grow in you and God will be growing on its own accord. If you miss love you will miss God and all.

There is no way to God without love. God can be forgotten – if love is remembered, God will happen as a consequence. It happens as a consequence. It is the fragrance of love and nothing else. In fact there is no God but only godliness. There is no person like God anywhere. Drop all childish attitudes, don’t go on searching for a father. Divineness is, God is not. When I say divineness is, I mean whatsoever is, is full of God. The green of the trees, and the red and the golden – all is divine. This crow crying, and a bird on the wing. and a child giggling, and a dog barking – all is divine. Nothing else exists.

The moment you ask ‘Where is God?’ you have raised a wrong question. Because God cannot be indicated anywhere. He is not in a particular direction, He is not a particular thing, He is not a particular being. God is universality. Ask where God is not, then you have asked the right question. But for that right question you will have to prepare the soil of your heart. That’s what I mean by love – preparing the soil of your heart. If you are full of love, the world is full of God – they go parallel, they are part of one symphony.

God is the echo from the universe. When you are in love, the echo is there. When you are not in love, how can there be an echo? It is only you who are reflected again and again in millions of ways, it is you who are thrown back to yourself again and again. If you are in love, God is. If you are not in love, then what to say about God? – even you are not.

I was thinking what should I give to you today? Because this is my birthday, I was incarnated into this body on this day. This is the day I saw for the first time the green of the trees and the blue of the skies. This was the day I for the first time opened my eyes and saw God all around. Of course the word ‘God’ didn’t exist at that moment, but what I saw was God. I was thinking what should I give to you today? Then I remembered a saying of Buddha: sabba danam dhamma danana jnati – the gift of truth excels all other gifts. And my truth is love.

The word ‘truth’ looks to me a little too dry and desert-like. I am not in much tune with the word ‘truth’ – it looks too logical, it looks too ‘heady’. It gives you the feeling of philosophy, not of religion. It gives you the idea as if you have concluded – that you have come to a conclusion, that there has been a syllogism behind it, argumentation and logic and reasoning. No, ‘truth’ is not my word, ‘love’ is my word. Love is of the heart. Truth is partial, only your head is involved. In love you are involved as a totality – your body, your mind, your soul, all are involved.

Love makes you a unity – and not a union, remember, but a unity. Because in a union those who join together remain separate. In a unity they dissolve, they become one, they melt into each other. And that moment I call the moment of truth, when love has given you unity. First, love gives you unity in your innermost core. Then you are no more a body, no more a mind, no more a soul. You are simply one – unnamed, undefined, unclassified. No more determinate, definable, no more comprehensible. A mystery, a joy, a surprise, a jubilation, a great celebration.

First, love gives you an inner unity. And when the inner unity has happened the second happens on its own – you are not to do anything for it. Then you start falling in unity with the whole beyond you. Then the drop disappears in the ocean and the ocean disappears into the drop. That moment, that moment of orgasm between you and the whole, is where you become a Buddha. That moment is the moment Buddhahood is imparted to you. Or, better, revealed to you – you have always been that, unaware.

My word is love. So I say: My beloved ones, I love you, and I would like you to fill the whole world with love. Let that be our religion. Not Christianity, not Hinduism, not Islam, not Jainism, not Buddhism, but love. Love without any adjective to it. Not Christian love – because how can love be Christian? It is so stupid. How can love be Hindu? It is ridiculous. Love is simply love. In love you can be a Christ, in love you can be a Buddha – but there is no Buddhist love and there is no Christian love.

In love you disappear, your mind disappears. In love you come to an utter relaxation. That’s my teaching to you, I teach love. And there is nothing higher than love.

Then I thought I should give you something beautiful on this day. And I remembered Hakuin’s Song of Meditation. It is a very small song, but a great gift. Hakuin is one of the greatest Zen masters. His song contains all: all the Bibles and all the Korans and all the Vedas. A small song of few lines, but it is like a seed – very small, but if you allow passage to it to your heart, it can become a great tree. It can become a Bodhi tree – it will have great foliage and much shade and thousands of people can sit and rest underneath it. It will have big branches and many birds can come and have their nests on it.

See: I have become a tree. You are the people who have come to make their nests on my tree. You can also become this. Everybody should become this – because unless you become this you will go on missing your fulfillment. Unless you become a great tree which has come to its foliage, flowers and fruits – which is fulfilled – you will remain in discontent. Anguish will go on gnawing in your heart, misery will linger around you. Bliss will be only a word, signifying nothing. God will be just gibberish.

When you have fulfillment then there is grace and then there is God. In your fulfillment you come to realize the benediction of existence. This is a song of meditation. Hakuin has called it ‘song’ – yes, it is a song. If meditation is without a song it is do and dead – it does not beat it does not breathe. It is a song and a dance: sing it and dance it. Just don’t think upon it – then you will miss the messages you will miss its content. You will find this song and its meaning only when you are singing and dancing. When the music of life has overtaken you, has possessed you.

Hakuin’s song is so small and yet so vast, it is unbelievable. How can a man condense so much truth and so much love and so much insight into so few words? But Hakuin was a man of few words, a man of silence. For years he would not speak at all, and then he would speak a word or two.

Once the Emperor of Japan invited him to deliver a sermon in the palace. And the queen and the king and the prime minister and the ministers and the high officials and the generals, they all had gathered with great respect to listen. Hakuin came, stood there for a single moment, looked around, and left the hall. The king was puzzled. He asked his prime minister, ‘What is the Matter with this man? We had come to listen.’ The old prime minister said, ‘This is the greatest sermon that I have ever heard. He has said it! You had asked him to come and teach you about silence. He has taught it! He stood there in silence, he was silence. What more do you ask? What more do you demand? He was pure silence, standing there for those few seconds. He was utter silence. He was silence, throbbing, pulsating. But you were looking to hear some words.’

But about silence nothing can be said. And all that is said about silence will be wrong. How can you say anything about silence? To say something will be falsifying it. That’s why Lao Tzu says: Nothing can be said about Tao – and if something is said, in the very saying of it, it has become untrue. Tao is silent. But that silence is not the silence of a cemetery. It is the silence of a garden where trees are alive breathing and yet there is utter silence. It is not a dead silence, it is an alive silence. Hence he has called it ’The Song of Meditation’.

Buddha says: My approach to reality is not of belief but of seeing. His religion has been qualified as ‘Ihi passika: Come and see.’ Not as ‘Come and believe.’ Buddha says ‘Come and see: Ihi passika.’ It is here, present – you just come and see. He does not require you to believe. He is the only great teacher in the world who dropped belief – and with dropping belief he transformed religion from a very low childish stature to a very mature thing. With Buddha religion became young. Otherwise it was childish. It was a kind of belief – belief is superstition, belief is out of fear. And belief is blind. Buddha has given eyes to religion. He says: See, and there is no need to believe. And when you have seen then it will not be a belief, it will be knowing.

In this song of Hakuin you will see the way of seeing – how to open the eyes. Because truth is always there, has been always there. It is not that the truth has to be produced. Buddha says: Yatha bhutam – It is! It is already there, it is confronting you! It is in the east, it is in the west, it is in the north, it is in the south. It surrounds you – it is without and it is within. But you will have to see it: Ihi passika. Your eyes are closed, you have forgotten how to open them.

Meditation is nothing but the art of opening your eyes. The art of cleansing your eyes. the art of dropping the dust that has gathered on the mirror of your consciousness. It is natural, dust gathers. Man has been traveling and traveling for thousands of lives – dust gathers. We are all travelers, much dust has gathered – so much so that the mirror has completely disappeared. There is only dust upon dust, layers and layers of dust, and you cannot see the mirror. But the mirror is still there – it cannot be lost, because it is your very nature. If it can be lost then it will not be your nature. It is not that you have a mirror: you ARE the mirror. The traveler is the mirror – he cannot lose it, he can only forget it. At the most, forgetfulness.

You have not lost your Buddhahood. Buddha hood means the mirror clean of dust. The mirror again fresh, again reflecting, again functioning – that’s what Buddhahood is. Buddha hood means a consciousness which has become awakened. The sleep is no more and the dreams are no more and the desires have disappeared. The dust gathers, it is natural. But you cling to the dust – your desire functions like a glue.

And what is your desire? That has to be understood. If you have understood your desire you have understood all. Because in the understanding of desire, desire ceases. And when desire ceases, suddenly you have a totally new feel of your being; you are no more the old. What is the desire? What are you searching? What are you seeking?

Happiness. Bliss. Joy. That’s what you are seeking. And you have been seeking for millennia, and you have not found it yet. It is time, the right time, to think again, to meditate again. You have been seeking so hard, you have been trying so hard – perhaps you are missing just because you are trying? Maybe it is trying that keeps you away from happiness? Let us think over it, brood over it. Give a little pause to your search, recapitulate.

You have been searching for many lives. You don’t remember other lives, no need – but in this life you have been searching, that will do. And you have not found it. And nobody has ever found it by searching. Something is wrong in the very search. In the search naturally you forget yourself; you start looking everywhere, everywhere else. You look to the north and to the east and to the west and to the south, and in the sky and underneath the seas, and you go on searching everywhere. And the search becomes more and more desperate, because the more and more you search and you don’t find, great anxiety arises – ‘Am I going to make it this time, or am I again going to miss it?’

More and more desperation, more and more misery, more and more madness. You go nuts. And the happiness remains as far away as ever – in fact it recedes farther away from you. The more you search, the less is the possibility to get it. Because it is inside you.

Happiness is the function of your consciousness when it is awake. Unhappiness is the function of your consciousness when it is asleep. Unconsciousness is your mirror burdened with great dust and luggage and past. Happiness is when the burden has been dropped and the mirror has been found again. And again your mirror can reflect the trees and the sun and the sand and the sea and the stars. When you have again become innocent, when you again have again become innocent, when you again have the eyes of a child – in that clarity you are happy.

I was reading a few lines of Michael Adam. They are beautiful.

‘Perhaps trying even makes for unhappiness. Perhaps all the din of my desiring has kept the strange bird from my shoulder. I have tried so long and so loud after happiness. I have looked so far and wide. I have always imagined that happiness was an island in the river. Perhaps it is the river. I have thought happiness to be the name of an inn at the end of the road. Perhaps it is the road. I have believed that happiness was always tomorrow and tomorrow and tomorrow. Perhaps it is here. Perhaps it is now. I have looked everywhere else.

‘So: here and now.

‘But here and now is clearly unhappiness. Perhaps then no such thing as happiness. Perhaps happiness exists not, it is just a dream created by an unhappy mind. Certainly it cannot be as

I unhappily imagine it. Here and now there is not happiness. So happiness is not. I need not therefore waste myself on what is not. I can forget about happiness then; I can cease to care and instead concern myself with something that I do know, can feel and fully experience. Happiness is an idle dream: now it is morning. I can awaken and stay with unhappiness, with what is real under the sun this moment. And now I see how much of my unhappiness came from trying to be happy; even I can see that trying is unhappiness. Happiness does not try….

‘At last I am here and now. At last I am what I am. I am unpretending, at ease. I am unhappy – so what?. . . But is THIS what I ran from? Is this really unhappiness?. . .’

Think over it, meditate over it.

‘And when I cease to try to be happy or anything else, when I do not seek anymore, when I do not care to go anywhere, get anything, then it seems I am already arrived in a strange place: I am here and now. When I see that I can do nothing, that all my doing is the same dream, in the moment that I see this, my mind the old dreamer and wanderer is for the moment still and present.’

Naturally. If you are not searching, not seeking, not desiring, not dreaming, for a moment the mind falls into a silence. It is still. There is nothing to hanker about, nothing to make a fuss about, nothing to expect and nothing to be frustrated about. For a moment the mind stops its constant chasing. In that moment of stillness you are in a strange place, you are in a strange space, unknown, never known before. A new door has opened. For the moment the mind is still and present.

‘For the moment, here and now, the real world shows, and see: here and now is already and always all that I had sought and striven after elsewhere and apart. More than that: I have hunted after shadows; the reality is here in this sunlit place, in this bird-call now. It was my seeking aster reality that took me from it; desire deafened me. The bird was singing here all the while. . . .

‘If I am still and careless to find happiness, then happiness it seems is able to find me. It is, if I am truly still, as still as death – if I am thoroughly dead, here and now.’

Happiness suddenly jumps upon you. When desire disappears, happiness appears. When the striving is no more, for the first time you see who you are. That knowing is what Buddha means:

Come and see – Ihi passika. From where is he calling you: ‘Come and see’? He is calling you from your desires. You have gone far away from your home, you have lost your home base. You are not where you appear to be. Your dream has taken you to faraway worlds – imaginary; illusory, your own creation.

Zen people have a special word for meditation, they call it ‘fu-sho’. Fu-sho means ‘unproduced’.

You cannot produce it, you cannot do anything to bring it. You have to be passive, in a state of non-doing – then it comes. Then it comes suddenly, from nowhere, from the blue. And in that coming, in that shower of silence and stillness, is the transformation. It is nothing special, Zen people say. How can it be special? It is everybody’s nature, so how can it be special? It is utterly ordinary, everybody has it. You may know, you may not know – that is a different thing – but you have it. Not for a single moment have you missed it. Not for a single moment has it been taken away from you. It has been there, lying and lying and waiting for you to come back home.

Another word Zen people use for meditation is ‘wu-shi’. It means ‘nothing special’ or ‘no fuss’.

Now this song of Hakuin.

All beings are from the very beginning Buddhas.

This one sentence is enough. It is the beginning and the middle and the end. It is all. The alpha and the omega.

All beings are from the very beginning Buddhas.

You are Buddhas. Never for a single moment have you been otherwise. You cannot. You cannot really go away from your Buddhahood, you can only dream. You can only dream that you have gone away, but while dreaming you will still remain here now. This is impossible, to lose your Buddhahood, because God is involved in every thing and every being. And when Hakuin says, ‘All beings are from the very beginning Buddhas,’ don’t think that he is talking only of human beings. Animals are included, so are included the birds and the trees and the rocks. All that is, is included.

The English word ‘being’ comes from a Sanskrit root ‘bhu’. Bhu means ‘that which grows’. All that grows is God. The trees grow, the birds grow, the rocks grow. All that grows is God. And everything grows in its own pace. Remember, the root of ’being’, the word ’being’, is BHU. It simply means that which breathes, that which grows, that which has life – howsoever rudimentary, howsoever primitive. All is included.

All beings are from the very beginning Buddhas.

And what is the meaning of a Buddha? ‘Buddha’ means a consciousness that has come back to itself – is no more wandering in dreams, is no more thinking of the future, is no more thinking of the past. A consciousness that is not possessed by memories or possessed by imagination. A consciousness that has got rid of the past and rid of the future, a consciousness that has only present. A consciousness that lives in the moment, utterly here now. Alert, awake, radiant.

All beings are Buddhas. Zen people call this single sentence ‘The Lion’s Roar’. It is. In a single stroke Hakuin has delivered you, has saved you from yourself. There is no more salvation needed. A single statement is enough to release you from all bondage. You are a Buddha. But remember you are not a Buddha in any special sense. Everybody is – your dog and your cow and your buffalo and your donkey, everybody is! So don’t take it in an egoistic sense, that ‘I am a Buddha’. Don’t make it ambitious, don’t go on an ambition trip. ALL is Buddha. Life is Buddha, being is Buddhahood, existence is Buddhahood.

Just think of it. One of the greatest statements ever made:

All beings are from the very beginning Buddhas.

Hakuin has finished in one sentence. The remaining song will be a repetition, really. The remaining song will be for those who cannot understand the first statement. It is said, when Hakuin was writing this song and he wrote his first sentence – ‘All beings are from the very beginning Buddhas’ – one of his disciples was sitting there and he said, ’Stop now. Now there is no more to say.’ He left the room, the disciple left the room. He said, ‘Now there is no point. You have finished in the first sentence – this should be the LAST sentence!’

But still the song is beautiful. It will help you from different directions to come to the same truth. It will help you to see the point from different vantage points, from different windows. You will see the same Buddha sitting, from every window of the temple. But it is good, because from some window there may be more light falling on the Buddha, from some window the green of the trees may be reflected in the Buddha’s face, from some other window a star may be looking at the Buddha, from some other window something else – a bird may be sitting and singing a song.

All beings are from the very beginning Buddhas.

The universe is made of the stuff called ‘God’ . So God is not in the end. God is in the beginning, in the middle, and the end. Only God is. But let me remind you, when I use the word ‘God’ I mean godliness.

It is like water and ice:

Apart from water, no ice,

Outside living beings, no buddhas.

Hakuin says: It is like water and ice. There is no difference between water and ice, and yet a sort of difference. If you have gone to the market to purchase ice, you will not purchase water. You will purchase ice – you will insist. If somebody says, ‘Take this water,’ you will say, ‘I have come for the ice.’ There is a sort of difference. But not much, not really – only on the surface. The ice will melt and will become water, and the water can become frozen and can be turned into ice. They are two phases of one phenomenon.

You are like ice and Buddha is like water. You are frozen, he has melted. And let me repeat: There is no other alchemy then love to help you melt. Love melts, because love is warmth. People melt only in love. When they are not in love they become cold, and in the cold they freeze. And you must have watched it, even in your small ways. When you are loving you are flowing. When you are flowing you are glowing. When you are loving you expand. When you are not loving you shrink. When you are loving you have warmth around you. When you are not loving you are surrounded by a cold wind – you are freezing, and anybody who comes close to you will freeze.

There are people, if they look at you with their cold eyes you will feel a shivering. And there are people, when they look at you with their warmth, with their love, you suddenly feel this is your home. There are eyes which give you the feeling of being at home, and there are eyes which stare at you and make you aware that you are a stranger here.

Apart from water, no ice,

Outside living beings, no Buddhas.

So Buddha hood is nothing but a state of merger. Frozen Ness is gone. Your definition has disappeared. You are no more limited, you are no more confined. At the deepest core, you are no more. Because if you are then there will be some kind of frozenness in you. If you are then you cannot be flowing – something will be hindering and something will be stuck and something will be obstructing. When you are not at all…. That’s why when two lovers are in deep embrace there are not two persons. There is only one energy, revolving. When two lovers are really in deep embrace there comes a moment, the woman forgets whether she is woman or man and the man forgets whether he is man or woman. If that moment has not come then you have not loved.

In deep love you disappear. Still something is there, a kind of presence – but nobody is present.

There is no center as frozen ice, there is no self. That’s why Buddha has very much insisted that your self is the root cause which is hindering you from being a Buddha. The feeling that ’I am’ makes you ice, icy and cold. If this feeling ’I am’ disappears, there is no problem. Ice will melt.

It is like water and ice:

Apart from water, no ice,

Outside living beings, no buddhas.

The Buddhist doctrine talks about Buddha’s three bodies. They have to be understood. The first body is called the body of truth, the universal body, the divine body. You can call it God. The second body is called the bliss body – the bridge between the first and the third. You can call it the soul. And the third body is the physical body.

You know only your physical body. You have not known your second body, the bliss body. And unless you know the second body you will not be able to know the third, the deepest – your universal body, your cosmic body, your Buddha body.

This is the Buddhist trinity – the father, the son and the holy ghost. Or, this is the Buddhist triburti – the three faces of God. Buddha says everybody has these three bodies. The first, the physical, is very frozen. The second is in a state of liquidity. And the third is vaporous. First the ice has to melt into water and then the water has to evaporate. Have you watched? The ice has definition, boundaries; the water has no definition, no boundaries. You pour the water into any jug, into any pot, it takes the shape of the pot. It is non-resistant, it is non-aggressive, it does not fight. It is liquid, it adjusts.

The man of compassion and love is like water, he adjusts. He has no resistance, he does not enforce his form on anybody. He accommodates, he is accommodative, he is spacious.

And then the third, when the water has evaporated and has disappeared and become invisible. Now you cannot even pour it into a pot. It has become part of the sky, it has moved into the eternal, into the infinite.

These are the three states of water, and these are the three states of consciousness too. You have become too gross because you have become too much identified with your first body. As if a man has be fooled himself in believing that the walls of his house are his house. The walls of the house are not the house, you have to go a little in. You have to find the innermost core of your being – and that innermost core is invisible. That innermost core is almost like emptiness.

The first body is essence, the second body is form, the third body is action. People who live only in the physical body live only in doings – what to do, what not to do. Their whole life is just swerving, swaying, between this and that. Their life consists of doing; they don’t know anything else.

The second body is of form. A man starts seeing glimpses of non-action. That’s what happens in meditation – when you are sitting silently doing nothing, great joy arises. From nowhere, for no cause. You don’t know from where it is coming but great joy arises, as if out of nothing. Miraculously, magically. This is the second, the form. The joy takes form.

And then there is the third. If you go on following and go on moving inwards, one day you reach to the essence. That, Buddha calls the body of truth. There, no action and no no-action. All has disappeared, the whole duality has disappeared, you have come to the very essence of existence. That essence is liberating. That essence is nirvana. And you are not to go anywhere to find it, you are carrying it all along.

All beings are from the very beginning Buddhas.

It is like water and ice:

Apart from water, no ice,

Outside living beings, no buddhas.

Not knowing it is near, they seek it afar. What a pity!

And if you go on seeking afar for that which is near, you will go on missing. Nobody is at fault. Before you go into the four comers of the world to search for it, first go into yourself. If you don’t find it there, then you can go anywhere you like. But people don’t go within, they start by without. And the without is vast – you can go on and on, you can search all over the earth. And people are searching. People come to me and they say, ‘We have been searching for our whole lives. And we have been to here and there, and we have been to Japan and to Ceylon and to Burma and to Thailand, and we have travelled all over the East. And we have not found it yet.’

The East is within you! It is not in Thailand, it is not in India. And you will not find it anywhere. At the most, if you accidentally come across an enlightened man, he will throw you to yourself. Not that he will give it to you. Nobody can give it to you. It is already there; there is no need to give it.

And because in the modern world communication has become easy, traveling has become easy, people are becoming even more mad. They go jumping from one city to another, from one airport to another airport. They are driving themselves crazy. And to reach home you need not enter into any airplane, into any train, into any car. You only need to enter into yourself. And ticket less – no ticket is needed. And nobody is there to debar you; it is your territory.

I have heard:

A party of Americans happened to arrive at Mount Vesuvius during one of its more spectacular eruptions. ‘Say!’ exclaimed one of the Yanks in an awed tone, ‘doesn’t that beat all Hell!’

‘Sapristi!’ said the Italian guide. ‘How you Americans-a travel!’

Now even Hell is in danger, afraid of the tourists.

People go on searching and seeking for something which needs no search, which can be found only when search stops. And I am not saying that you strive to stop it – then again you have started it. If you strive to stop it, then you have missed the point. You have just to see the point of it, that striving will take you away from you, that striving will create more and more tension. Seeing the fact – Ihi passika. Seeing this, striving disappears and there is suddenly a stillness. In that stillness the first glimpse will come of bliss. You will enter into your second body. And when you have entered into the second body then it will be more and more easy, very lucid, to slip into the central most core – the essential body, the body of truth.

Once you have tasted something of your inner bliss then you have the vision where to really search for, where to go now. Disappear into your innermost being and you will find it. Seek, and you will miss. Don’t seek, and find.

Not knowing it is near, they seek it afar. What a pity!

It is like one in the water who cries out for thirst;

It is like the child of a rich house

who has strayed away among the poor.

And has forgotten that he is rich – may have become a beggar. You are rich, infinitely rich. You are all emperors and empresses, gods and godesses. Just recognize. Don’t get too much into begging – and desire creates the beggar. Even a man like Alexander is a beggar, because the desire is there. A man like Napoleon is a beggar, because the desire is there. See the richest people of this earth and you will see just beggars and nothing else. And sometimes it happens, you come across a beggar and you see the emperor sitting there under the tree – having nothing, trot possessing anything.

Just possess yourself and you have possessed all. Be the master of yourself and you have become the master of all. Possessing things, you will remain a beggar. And people go on changing but not really transforming. You possess one thing, then you start possessing another thing, then you possess a third thing. Sometimes you start possessing other-worldly things, but nothing changes. Just form changes. Somebody possesses money and somebody starts possessing virtue. Now it is the same, not much difference.

I have heard:

Early one Sunday morning, Farmer Giles looked out to see a flock of large black crows devouring his field of prize spring-cabbage.

In red anger he rushed out and began charging up and down the field manically, shaking his fists, tearing his hair, foaming at the mouth and screaming abuse of every known kind at the gouging birds.

The Reverend Goodbody, passing on his bicycle, was surprised by the sight and shocked to hear loud and violent cries of ‘Piss off, you thieving bastards! Piss off, you greedy black bastards!’ He stopped immediately and beckoned to the angry farmer.

Embarrassed and red-faced, Giles shuffled up with a humble ‘Good morning, Reverend.’

‘Now, this really won’t do, Giles,’ said the good vicar. ‘So early on the Sabbath, there might be ladies present. These fowl too are God’s creatures. If you wish them to vacate your property, do it with love and compassion. Say ”Shoo, shoo, shoo, shoo,” then the greedy black bastards will piss off!’

But what difference does it make? You and your priests, you and your so-called religious people, are all in the same boat.

I am not saying start striving to stop striving, otherwise you will simply change the name of your madness and you will remain the same. You will just change the label of your neurosis. There are people who are greedy for money and there are people who are greedy for God. It makes no difference at all, they are the same people. Greed is greed. It makes no difference about what greed is, for what greed is. Greed is greed.

Just see the point that striving is meaningless, that going anywhere is meaningless. Not because I am saying it – you have to see it: Ihi passika. You have to see it, you are not to believe it. Believing won’t help; believing is just a whitewash on the surface. Seeing brings transformation.

It is like one in the water who cries out for thirst . . .

Hakuin says: You are crying for happiness, and you are like a fish in the water crying for water and crying, ‘I am thirsty.’ You have it! And you are begging everywhere.

It is like the child of a rich house

who has strayed away among the poor.

The cause of our circling through the six worlds

Is that we are on the dark paths of ignorance.

Dark path upon dark path treading,

When shall we escape from birth-and-death?

What is the dark path of ignorance? Looking outward. The farther you look, the more darkness. Because the light burns inside you. Looking closer and closer, and there is more light. That’s why we call a Buddha ‘enlightened’ – he has come to know and realize his light. It is a perpetual light – without any fuel it is there, it cannot be exhausted. Suns will be exhausted and the moons will be exhausted and the stars will be exhausted. But the light that burns inside you as consciousness is inexhaustible. It is eternal.

Once upon a time there dwelt an old king in a palace. In the center of a golden table in the main hall, there shone a large and magnificent jewel. Each day of the king’s life, the stone sparkled more resplendently.

One day a thief stole the jewel and ran from the palace, hiding in the forest. As he stared with deep joy at the stone, to his amazement the image of the king appeared in it.

‘I have come to thank you,’ said the king. ‘You have released me from my attachment to Earth. I

thought I was freed when I acquired this jewel, but then I learned that I would be released only when I passed it on, with a pure heart, to another.

‘Each day of my life I polished that stone, until finally this day arrived when the jewel became so beautiful that you stole it, and I have passed it on, and am released.

‘The jewel you hold is Understanding. You cannot add to its beauty by hiding it and hinting that you have it, nor yet by wearing it with vanity. Its beauty comes of the consciousness that others have of it. Honour that which gives it beauty.’

That’s why Buddhas go on giving you whatsoever they have attained, go on shaking. Because the beauty of it is in sharing. That’s why Hakuin has sung this song. That’s why I am here, sharing my being with you, my joy with you, my celebration with you. It is something that has to be shared to keep it alive. It is something that has to be given. The more you give it, the more you have of it.

Never be a miser in your love and in your understanding. Share it. And you will have more and more of it. Don’t hoard it, otherwise you will miss it. One day you will find it has disappeared and there is nothing but stink left. Instead of fragrance there will be stinking. Share your love with everybody and anybody. Don’t make conditions to your love. And the best way to share is to share your understanding, to share your meditation.

Hakuin is doing that in this song. He’s sharing his Buddhahood. What he has known, he is singing about it, he is praising it. He is making it clear to people who have not yet attained but can attain. Maybe somebody hears the song, somebody is struck by it, stabbed in the very heart by it. It is a lion’s roar: somebody may be awakened out of his sleep.

The cause of our circling through the six worlds

Is that we are on the dark paths of ignorance.

Dark path upon dark path treading,

When shall we escape from birth-and-death?

Birth means getting attached to the physical body. Death means the frustration of that attachment to the body. Getting free of birth and death means getting free of the physical body. But how can you be free from the physical body? Unless you know the second body you will not be free from the physical body. So it is not a question of being free from the physical body; the basic question is how to enter into the second body. Once you are in the second you are free from the first. And once you are in the third you are free from the second too.

That’s why you don’t see Buddha laughing. Not that he didn’t laugh, but he has not been shown as laughing. Because in the third body, the body of truth, even bliss is meaningless. First, the body, the physical body, is the body of misery. Attached to the physical body you remain miserable. The second body is the body of bliss. Once you reach to it, all misery disappears, you are blissful. But bliss is the opposite of misery – part of duality. The body of truth goes beyond both, it is transcendental. Misery has disappeared, so what is the point of keeping bliss? When there is no misery, there is no point in bliss. When poverty has disappeared what is the point of holding richness? Even that can be dispossessed.

When all duality disappears – pleasure and pain, happiness, unhappiness, day and night, life and death – then for the first time you are in God.

The Zen meditation of the Mahayana

Is beyond all our praises.

Giving and morality and the other perfections,

Taking of the name, repentance, discipline,

And the many other right actions,

All come back to the practice of meditation.

Hakuin says: All that has been done in the name of religion down the ages, can be reduced to one single thing, and that is meditation – dhyana. And what is dhyana? Becoming aware of your physical body – the first dhyana, the first step of meditation. Becoming watchful of your physical body. Watch yourself walking, watch yourself eating, watch yourself running, talking, listening. Watch. And through watching you will see you are different from the physical body. Because the watcher cannot be the watched, the observer cannot be the observed, the seer cannot be the seen, the knower cannot be the known.

Watch the physical body, and the second body will arise. It is there – but you will start feeling. You will start recognizing it, it will start penetrating you. This is the first step of meditation: watch the physical body. Then the second step, and the last, is: watch the bliss body. Watch your ecstasy. And then you will suddenly see, the watcher cannot be the watched. ‘Ecstasy is there, but I am far away from it. Bliss is there, but I am the knower of it.’

Then you start getting into the third body, the body of truth. Then you become a pure witness – sakshin. And that is liberation. Hakuin says it happens through meditation that you discover, or rediscover, your Buddhahood.

By the merit of a single sitting

He destroys innumerable accumulated sins.

How should there be wrong paths for him?

And just in a single sitting it can happen. Hakuin does not preach the gradual path, Hakuin preaches the sudden path. It can happen in a single moment. It can happen now. You need not postpone it for tomorrow. Who knows? Tomorrow may never come. It never comes, really. It can happen this very moment. If your awareness is lucid, if your awareness is there, clear, crystal-clear, it can happen this very moment. This very sitting, and you can become a Buddha. And nobody is hindering the path except yourself. Nobody is the enemy except yourself, and nobody is the friend either.

By the merit of a single sitting

He destroys innumerable accumulated sins.

Hakuin says: Don’t be worried about sins and your past karma. In a single sitting of meditation, all that can be burnt. The fire of meditation is so potential, it can burn your whole past in a single moment. There is no need to be worried about past karma – ‘I have done some bad, so I have to suffer. I have done something, so I have to go to Hell.’ If you want to go, you will have to go! But these are all rationalizations that you are trying to find. If you wish, it is your wish – it will be fulfilled. This existence is very obliging. It goes on obliging – if you want to go to Hell, it supports. It says, ‘Go! I am all with you.’

But if you decide that ‘Enough is enough, and I have suffered enough,’ a single moment of meditativeness is enough to burn all your millions of past lives and millions of future lives too. You are released.

Start meditating. First on the body. Then on your inner feelings of bliss, joy. And go moving inwards. And one day the song of Hakuin will burst forth in you too. You will flower. And unless you flower you have not lived, or lived in vain. You are here to bloom. And unless you bear much fruit and many flowers you will go on missing the meaning of life.

People come to me and they ask, ‘What is the meaning of life’ As if meaning is there somewhere sold in the market. As if meaning is a commodity. Meaning has to be created. There is no meaning in life. Meaning is not a given thing, it has to be created. It has to become your inner work. Then there is meaning – and there is great meaning.

Love and meditate and you will attain to meaning. And you will attain to life, and abundant life.

-Osho

From This Very Body the Buddha, Discourse #1

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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