Happiness is Where You Are – Osho

Man is in misery, and man has remained in misery down the centuries. Rarely can you find a human being who is not miserable. It is so rare that it almost seems unbelievable. That’s why Buddhas are never believed. People don’t believe that they ever existed. People can’t believe it. They can’t believe it because of their own misery. The misery is such, and they are entangled into it so deeply, that they don’t see that any escape is possible.

The Buddhas must have been imagined — people think  Buddhas are dreams of humanity. That’s what Sigmund Freud says: Buddhas are wish-fulfilments. Man wants to be that way, man desires to be out of misery, man would like to have that silence, that peace, that benediction — but it has not happened. And Freud says there is no hope — it cannot happen by the very nature of things. Man cannot become happy.

Freud has to be listened to very keenly and very deeply. He cannot be simply rejected outright; he is one of the most penetrating minds ever. And when he says that happiness is not possible, and when he says that hoping for happiness is hoping for the impossible, he means it. His own observation of human misery led him to this conclusion. This conclusion is not that of a philosopher. Freud is not a pessimist. But observing thousands of human beings, getting deeper into their beings, he realized that man is made in such a way that he has a built-in process of being miserable. At the most he can be in comfort, but never in ecstasy. At the most we can make life a little more convenient — through scientific technology, through social change, through better economy, and through other things — but man will remain miserable all the same.

How can Freud believe that a Buddha has ever existed? Such serenity seems to be just a dream. Humanity has been dreaming about Buddha.

This idea arises because Buddha is so rare, so exceptional. He is not the rule. Why has man remained in so much misery? And the miracle is that everybody wants to be happy. You cannot find a man who wants to be miserable, and yet everybody is in misery. Everybody wants to be happy, blissful, peaceful, silent, everybody wants to be in joy, everybody wants to celebrate — but it seems impossible. Now, there must be some very deep cause, so deep that Freudian analysis could not reach it, so deep that logic cannot penetrate it.

Before we enter into the sutras, that basic thing has to be understood: Man wants happiness, that’s why he is miserable. The more you want to be happy, the more miserable you will be. Now this is very absurd, but this is the root cause. And when you understand the process of how the human mind functions you will be able to realize it.

Man wants to be happy, hence he creates misery. If you want to get out of misery, you will have to get out of your desire for happiness — then nobody can make you miserable. Here is where Freud missed. He could not understand that the very desire for happiness can be the cause of misery. How does it happen? Why in the first place do you desire happiness? And what does it do to you, the desire for happiness?

The moment you desire for happiness, you have moved away from the present, you have moved away from the existential, you have already moved into the future — which is nowhere, which has not come yet. You have moved in a dream. Now, dreams can never be fulfilling. Your desire for happiness is a dream. The dream is unreal. Through the unreal, nobody has ever been able to reach to the real. You have taken a wrong train.

The desire for happiness simply shows that you are not happy right at this moment. The desire for happiness simply shows that you are a miserable being. And a miserable being projects in the future that some time, some day, some way, he will be happy. Out of misery comes your projection. It carries the very seeds of misery. It comes out of you — it cannot be different from you. It is your child: its face will be like you; in its body your blood will be circulating. It will be your continuity.

You are unhappy today; you project tomorrow to be happy, but tomorrow is a projection of you, of your today, of whatsoever you are. You are unhappy — the tomorrow will come out of this unhappiness and you will be more unhappy. Of course, out of more unhappiness you will desire for more happiness in the future again. And then you are in a vicious circle: the more unhappy you become, the more you desire for happiness; the more you desire for happiness, the more unhappy you become. Now it is like a dog chasing its own tail.

In Zen they have a certain phrase for it. They say: Whipping the cart. If your horses are not moving and you go on whipping the cart, it is not going to help. You are miserable, then anything that you can dream and anything that you can project is going to bring more misery.

So the first thing is not to dream, not to project. The first thing is to be here-now. Whatsoever it is, just be here-now — and a tremendous revelation is waiting for you. The revelation is that nobody can be unhappy in the here-now.

Have you ever been unhappy here-now? Right this moment you are facing me: is there any possibility of being unhappy right now? You can think about the yesterday and you can become unhappy. You can think about tomorrow and you can become unhappy. But right this very moment, this throbbing, beating, real moment — can you be unhappy right now? Without any past, without any future?

You can bring misery from the past, from the memory. Somebody insulted you yesterday and you can still carry the wound, you can still carry the hurt, and you can still feel unhappy about it: Why? Why did it happen to you? Why did the man insult you? And you have been doing so much good for him, and you have been always a help, always a friend — and he insulted you! You are playing with something that is no more. The yesterday is gone.

Or you can be unhappy for tomorrow. Tomorrow your money will be finished — then where are you going to stay? Where are you going to eat? Tomorrow your money will be finished! — Then unhappiness enters in.

Either it comes from yesterday, or it comes from tomorrow, but it is never here-now. Right this moment, in the now, unhappiness is impossible. If you have learnt this much, you can become a Buddha. Then nobody is hindering your path. Then you can forget all the Freuds. Then happiness is not only possible — it has already happened, it is just in front of you. And you are missing it because you go on looking sideways.

Happiness is where you are; wherever you are, happiness is there. It surrounds you. It is a natural phenomenon. It is just like air, just like sky. Happiness is not to be sought: it is the very stuff the universe is made of. Joy is the very stuff the universe is made of. But you have to look direct; you have to look in the immediate. If you look sideways then you miss.

You miss because of you. You miss because you have a wrong approach.

-Osho

From The Buddha Said, Discourse #16

The Buddha Said

Also published in The Discipline of Transcendence, V.3, Chapter Nine

Copyright© OSHO International Foundation

The Discipline of Transcendence, V.3

 

 

 

 

 

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Where There is Happiness, Nobody is Happy – Jean Klein

Do you live in a state of emptiness? I mean, when you are in meditation or even walking down the road, are you always in a state of emptiness?

Emptiness is not a state; I correct you, it is a non-state.

I’m curious to know whether, when thoughts spring up out of that emptiness, do they go on a quarter of your time, or three-quarters of your time, and if they do, how can you keep your mind still all the time like that? Aren’t you wanting to think about things?

I never think.

You never think. When you answer a question, are you not thinking?

No. I hear the question in silence, and the answer comes out of silence.

Don’t you yearn for something? Isn’t there a yearning, a magnet that is pulling you or bringing thoughts into you that makes you want to think? I’m trying to understand, because it used to be that I did not think; I used to space out when I was a child and I would just be nowhere. I would repeat a phrase over and over again or I would have a picture in my mind and would go through a whole picture and repeat the picture again and again. So I would not think. To get out of that, I worked to think, and now it is like a process—always wanting to go on. I always have to have my intellect going on.

What is the motive of this intentional thinking?

Knowledge, excitement, discovery.

But in the end what do you want really? Happiness? Joy? Peace?

Yes, joy; exciting joy.

So you think in order to find happiness. And have you found it?

Oh, yes.

So you are happy?

Yes, I am.

Well, marvelous!

I have states of spontaneous ecstasy where it… these time periods of incredible ecstasy, just joy and excitement and wonder… there have been time periods in my life, and then they go away and are not there any more….

You go away.

You mean, I go away?

Yes, be aware of these moments when you go away.

When I go away from the ecstasy, or when the ecstasy is not there any more?

You go away from your real self.

Oh, I see. So, you are saying that the joining of the self is the ecstasy?

You go away from your real self. Be aware in the moment when you go away. In happiness and in joy you cannot say, “I’m happy,” “I’m in joy”—it is not possible. When you think, “I’m happy,” you objectify it, make it a state. Where there is happiness, nobody is happy, nothing is happy. There is only happiness. You are still involved in calculative thinking, looking for a result, an experience. Real thinking is when you go away from thinking. When you look away from thinking, that is real thinking. All real thinking starts free from any thought. Real thinking comes out of silence. You may have a certain forefeeling of what you are looking for.

I get really confused with the terms: what is thinking and what is not.

What you understand by thinking starts with thinking. That is intentional thinking, superficial thinking, surface thinking. That is not thinking at all.

Just an exercise.

Yes. Real thinking starts from the unknown, from silence. This thinking has a completely other way of flowing, I would say. There is never assertion, there is never domination, never manipulation. This thinking is constantly in a state of “I don’t know.” The background of real thinking is “I don’t know.”

So is the excitement that comes out of the “I don’t know” the excitement of the non-state?

Yes. You are completely open to the unknown. In any case, what you are looking for you cannot know. All that you know is representation. When you say “I know,” you represent it. Thinking is in representation, but your totality—what you are fundamentally—can never be thought. You can only be it.

-Jean Klein

From Living Truth 

This book can be purchased from Non-Duality Press

You can read more from Jean Klein here.