Love and Meditation, Yoga and Tantra – Osho

The ultimate search is individual, but can you explain the integral part of the beloved in tantra and the search for our inner self?

A very intricate, complex thing has to be understood:
If you are not in love, you are lonely.
If you are in love, really in love, you become alone.

Loneliness is sadness; aloneness is not sadness. Loneliness is a feeling of incompleteness. You need someone and the needed one is not available. Loneliness is darkness, with no light in it. A dark house, waiting and waiting for someone to come and kindle the light.

Aloneness is not loneliness. Aloneness means the feeling that you are complete. Nobody is needed, you are enough. And this happens in love. Lovers become alone – through love you touch your inner completeness. Love makes you complete. Lovers share each other, but that is not their need, that is their overflowing energy.

Two persons who have been feeling lonely can make a contract, can come together. They are not lovers, remember. They remain lonely. Now, because of the presence of the other, they don’t feel the loneliness – that’s all. They somehow deceive themselves. Their love is nothing but a deception to deceive oneself: I am not lonely – somebody else is there. Because two lonely persons are meeting, their loneliness basically is doubled, or even multiplied. That’s what happens ordinarily.

You feel lonely when you are alone, and when you are in relationship you feel miserable. This is an everyday observation. When people are lonely they feel lonely, and they are in a deep search for somebody to be related to. When they are related to somebody, then misery starts; then they feel it was better to be lonely – this is too much. What happens?

Two lonely persons meet – that means two gloomy, sad, miserable persons meet. The misery is multiplied. How can two uglinesses become beautiful? How can two lonelinesses coming together become completion, totality? Not possible. They exploit each other, they somehow try to deceive themselves through the other. But that deception doesn’t go far. By the time the honeymoon is finished, the marriage is also finished. It is very temporary. It is just an illusion.

Real love is not a search to go against loneliness. Real love is to transform loneliness into aloneness. To help the other – if you love the person, you help him to be alone. You don’t fill him or her. You don’t try to complete the other in some way by your presence. You help the other to be alone, to be so full out of her or his own being that you will not be a need.

When the person is totally free, then out of that freedom sharing is possible. Then he gives much, but not as a need; he gives much, but not as a bargain. He gives much because he has much. He gives because he enjoys giving.

Lovers are alone, and a real lover never destroys your aloneness. He will always be totally respectful about the aloneness of the other. It is sacred. He will not interfere in it, he will not spoil that space.

But ordinarily, lovers, so-called lovers, are very much afraid of the other and the other’s aloneness, independence; they are very much afraid – because they think if the other is independent then they will not be needed, then they will be discarded. So the woman goes on trying… that the husband should remain dependent, always in need, so that she can remain valuable. And the husband goes on trying in every way so that the woman always remains in need, so that he remains valuable. This is a bargain and there is continuous conflict, struggle. The struggle is that everybody needs his freedom.

Love allows freedom; not only allows, but strengthens freedom. And anything that destroys freedom is not love. It must be something else. Love and freedom go together, they are two wings of the same bird. Whenever you see that your love is going against your freedom, then you are doing something else in the name of love.

Let this be your criterion: freedom is the criterion; love gives you freedom, makes you free, liberates you. And once you are totally yourself, you feel grateful to the person who has helped you. That gratefulness is almost religious. You feel in the other person something divine. He has made you free, or she has made you free, and love has not become a possessiveness.

When love deteriorates it becomes possessiveness, jealousy, struggle for power, politics, domination, manipulation – a thousand and one things, all ugly. When love soars high, to the purest sky, it is freedom, total freedom. It is moksha – it is absolute freedom.

Now the question: “The ultimate search is individual, but can you explain the integral part of the beloved in Tantra and the search for our inner self?”

Tantra is purest love. Tantra is the methodology of purifying love of all its poisons. If you are in love, the love I am talking about, your very love will help the other to be integrated. Your very love will become a cementing force for the other. In your love the other will come together, because your love will give freedom; and under the shade of your love, under the protection of your love, the other will start growing.

All growth needs love – but unconditional love. If love has conditions then growth cannot be total, because those conditions will come in the way. Love unconditionally. Don’t ask anything in return. Much comes on its own – that’s another thing. Don’t be a beggar. In love be an emperor. Just give it and see what happens… a thousand fold it comes back. But one has to learn it. Otherwise one remains a miser; one gives a little and waits for much to come back, and your waiting, your expectation, destroys the whole beauty of it.

When you are waiting and expecting, the other feels that you are manipulating. He may say it or not, but he feels you are manipulating. And wherever you feel manipulation, one wants to rebel against it – because it is against the inner need of the soul, because any demand from the outside disintegrates you. Any demand from the outside divides you. Any demand from the outside is a crime against you, because your freedom is polluted. Then you are no more sacred. You are no more the end – you are being used as a means. And the greatest immoral act in the world is to use somebody as a means.

Each being is an end unto himself. Love treats you as an end unto yourself. You are not to be dragged into any expectations. Tantra is the highest form of love. Tantra is the science, the yoga of love.

So a few things to be remembered. One: love, but not as a need – as a sharing. Love, but don’t expect – give. Love, but remember your love should not become an imprisonment for the other.

Love, but be very careful; you are moving on sacred ground. You are going into the highest, the purest and holiest temple. Be alert! Drop all impurities outside the temple. When you love a person, love the person as if the person is a god, not less than that. Never love a woman as a woman and never love a man as a man, because if you love a man as a man your love is going to be very, very ordinary. Your love is not going to be more than lust. If you love a woman as a woman, your love is not going to soar very high. Love a woman as a goddess, then love becomes worship.

In Tantra, the man who is going to make love to the woman has to worship her for months as a goddess. He has to visualize in the woman the mother-goddess. When the visualization has become total, when no lust arises, when seeing the woman sitting naked before him he simply feels thrilled with a divine energy, no lust arises, the very form of the woman becomes divine, and all thoughts stop and only reverence is felt – then he is allowed to make love.

It looks a little absurd and paradoxical. When there is no need to make love, then he is allowed to make love. When the woman has become a goddess, then he is allowed to make love – because now love can soar high, love can become a climax, a crescendo. Now it will not be of the earth, it will not be of this world; it will not be of two bodies, it will be of two beings. It will be a meeting of two existences. Two souls will meet, merge and mingle, and both will come out of it tremendously alone.

Aloneness means purity. Aloneness means that you are just yourself and nobody else. Aloneness means that you are pure gold; just gold and nothing else… just you. Love makes you alone. Loneliness will disappear, but aloneness will arise.

Loneliness is a state when you are ill with yourself, bored with yourself, tired of yourself, and you want to go somewhere and to forget yourself into somebody else. Aloneness is when you are thrilled just by your being. You are blissful just by being yourself. You need not go anywhere. Need has disappeared. You are enough unto yourself. But now, a new thing arises in your being. You have so much that you cannot contain it. You have to share, you have to give. And whosoever accepts your gift, you will feel grateful towards him that he accepted. He could have rejected it.

Lovers feel grateful that their love has been accepted. They feel thankful, because they were so full of energy and they needed someone to pour that energy into. When a flower blooms and releases its fragrance to the winds it feels grateful to the winds – the fragrance was growing more and more heavy on it. It was becoming almost a burden. It was just as if a woman is pregnant and nine months have passed and the child is not being born, is delaying. Now she is so much burdened; she wants to share the child with the world. That is the meaning of birth.

Up to now she has been carrying the child in herself. It was nobody else’s but her own. But now it is too much; she cannot contain it. It has to be shared; the child has to be shared with the world. The mother has to drop her miserliness. Once the child is out of the womb, it is no more only of the mother; by and by it will go away, and far away. It will become part of the great world. The same happens when a cloud comes full of rain water ready to shower, and when it showers, rains, the cloud feels unburdened and happy and grateful to the thirsty earth because it accepted.

There are two types of love. One: love when you are feeling lonely – as a need, you go to the other. Then love when are not feeling lonely, but alone. In the first case you go to get something; in the second case you go to give something. A giver is an emperor.

Remember, Tantra is not ordinary love. It has nothing to do with lust. It is the greatest transformation of lust into love. The ultimate search is individual – but love makes you individual. If it doesn’t make you individual, if it tries to make you a slave, then it is not love – it is hate pretending love. Pretending to be love, it is hidden hatred just managing somehow; managing somehow and pretending that it is love.

Love of this type kills, destroys the individuality. It makes you less of an individual. It pulls you down. You are not enhanced, you don’t become graceful. You are being pulled into the mud. And everybody starts feeling that he is settling with something dirty. Love should give you freedom – never settle for less. Love should make you a white cloud, completely free, a wanderer in the sky of freedom, with no roots attached anywhere. Love is not an attachment; lust is.

Meditation and love are the two ways to attain to that individuality I am talking about. Both are very, very deeply related together. In fact they are both aspects of the same coin: love and meditation.

If you meditate, sooner or later you will come upon love. If you meditate deeply, sooner or later you will start feeling a tremendous love arising in you that you have never known before – a new quality to your being, a new door opening. You have become a new flame and you want to share now.

If you love deeply, by and by you will become aware that your love is becoming more and more meditative. A subtle quality of silence is entering in you. Thoughts are disappearing, gaps appearing – silences. You are touching your own depth.

Love makes you meditative if it is on the right lines.

Meditation makes you loving if it is on the right lines.

And there are only two types of people in the world, basically: those who will find their meditation through love, and those who will find their love through meditation.

For those who will find their meditation through love, it is Tantra; that is their science. For those who will find love through their meditation, for them it is Yoga; that is their science.

Tantra and Yoga, these are the only two ways – basically, very foundational. But both can go wrong if you don’t understand well. And the criterion is – listen – if you meditate and it doesn’t become love, know well you have gone wrong somewhere. And you will find ninety-nine yogis out of a hundred have gone wrong. The more they enter into their meditation, the more they become against love. They become, in fact, afraid of love. They start thinking of love as a distraction. Then their meditation is not real meditation. A meditation out of which love does not arise is not meditation at all. It is an escape, not a growth. It is as if a seed has become afraid of becoming a plant and blossoming in flowers, and has become afraid of releasing its fragrance to the winds – a seed has become a miser.

You will find this type of yogi all over India. Their meditation has not come to bloom. Their meditation got constipated somewhere on the way. They are stuck. You will not find grace on their faces, and you will not find intelligence in their eyes. You will see around them a certain climate of dullness and stupidity. You will not find them alert, aware, alive. A certain deadness… because if you are alive you have to become loving. To avoid love they avoid life.

And these people will always be escaping towards the Himalayas, anywhere where they can remain without others. Their aloneness will not be aloneness, it will be a loneliness – you can read it on their faces. They are not happy being alone. On their faces you will see a certain type of martyrdom – which is foolishness! – As if they have been sacrificing. Ego you will find there; humbleness, no – because whenever humbleness comes, love comes. If the ego becomes too strong, then love can be destroyed completely. Ego is the opposite of love.

Yoga is in the hands of the wrong people. And the same happened with Tantra. In the name of Tantra, people started just fulfilling their lust and sex and their perversions. It never became meditative. It became a subtle rationalization of lust, sex and passion. It became a trick; you can hide behind it. For all sorts of perversions, Tantra became a blanket to hide behind.

So remember this. Man is very cunning. He has destroyed Yoga, he has destroyed Tantra. Remain alert! Both are good, both are tremendously beneficial, but the criterion to remember is that if you are doing one rightly, the other is to follow as a shadow. If the other is not following, then you are wrong somewhere.

Move back, start again. Go into your mind, analyze your mind. Somewhere you have tricked yourself. And it is not difficult – because you can deceive others, but you cannot deceive yourself. That is impossible. If you just go within and watch, you will come to know where you have been deceiving. Nobody can deceive himself; it is impossible. How can you deceive yourself?

-Osho

From The Search, Chapter Six

Copyright© OSHO International Foundation

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Living in Consciousness

Consciousness has been at the center of my life for almost 50 years, as it has been for so many of us. But, I am a practical sort of guy and so am not very interested in the conceptual “consciousness.” On the contrary, the consciousness that I am interested in is the “being consciousness.” There are many neo-advaita teachers around who tell us that we are always consciousness. And, since we are always awareness, consciousness, there is nothing to be done. Osho is much more compassionate. He too tells us that we are already Buddhas but he also reminds us that the difference between us and him is that he is aware of his Buddhahood. He is experiencing his Buddhahood and we are unawake to its splendor.

In his compassion, he introduced 112 meditation techniques. He created active meditations to prepare the ground for meditation to take root and, he distilled all meditation techniques down to the key element of witnessing.

For me personally, I have found that the best way to become aware—to awaken the witness—is to begin by being aware of my unconsciousness, my unawareness, my dreaming mind.

Most every morning I wake up around 3:30 a.m., meaning at around that time I become aware that I am no longer sleeping. Immediately I begin to look at the activity of the mind, the tail end of the dreaming cycle. I find that it is this seeing the unconscious that enables becoming more conscious or we could say less unconscious.

As I continue lying in the bed, looking directly at the tail of the dream, this awakeningness becomes more pronounced. I find this to be the best time to get up and sit in meditation.

This sitting in meditation is more of the same but now I am sitting erect and perhaps more attuned to the watching.

At first while I am watching I catch thought streams, some thought about this or that, but as I watch without grasping the thought and without rejecting the thought but just looking directly at the movement of thought, it becomes less defined, more opaque.

At this point, it is the energy of the mind that is being seen rather than individual thoughts. At the same time, I am now aware of the watching itself rather than that which is being seen. With my awareness of the watchingness, the previous objects of consciousness begin to slip out of view.

 

This is not a permanent situation.  At some point some thought appears and either I am dragged off until I remember again or I am awake enough to catch it at the beginning and again without grasping or rejecting there is the remembrance of watching and the watched subsides.

I find that the unconscious stream is in an inverse relationship to how conscious I am in that moment. The more conscious, the less of the stream. The less conscious, the more present the stream. So, it is by seeing my unconscious that I become more conscious.

My understanding of Ramana Maharshi’s method of inquiry is a thought appears, one inquires to whom does the thought appear and the answer is to me. Then one inquires more deeply “Who am I?” I see that as another way of saying what I described above.

Osho’s is even simpler, it is watching, witnessing. Watching without judgement, without jumping onto the back of the thought and without pushing away in rejection. Just watching and as we watch without reaction the other steps that I described above happen naturally. As thought becomes less, I automatically become aware of my self, provided that I haven’t fallen asleep.

“Meditation starts by being separate from the mind, by being a witness. That is the only way of separating yourself from anything. If you are looking at the light, naturally one thing is certain, you are not the light, you are the one who is looking at it. If you are watching the flowers, one thing is certain, you are not the flower, you are the watcher. Watching is the key of meditation:

Watch your mind.

Don’t do anything—no repetition of mantra, no repetition of the name of God—just watch whatever the mind is doing. Don’t disturb it, don’t prevent it, don’t repress it; don’t do anything at all on your part. You just be a watcher, and the miracle of watching is meditation. As you watch, slowly, slowly mind becomes empty of thoughts; but you are not falling asleep, you are becoming more alert, more aware.

As the mind becomes completely empty, your whole energy becomes a flame of awakening. This flame is the result of meditation. So you can say meditation is another name of watching, witnessing, observing—without any judgment, without any evaluation. Just by watching, you immediately get out of the mind.”

-Osho, from The Invitation, Discourse 21

So, this has been my experience. By understanding and seeing my un-consciousness, un-consciousness is transformed into consciousness, from unconsciousness to consciousness. This is how I come out of mind. This is not enlightenment; it is an awakening before enlightenment. It is nothing special and we are all capable of coming out of mind. It is just a question of seeing the identification with what we are Not that we discover that which we Are.

Along the way, a couple of points have become clear and perhaps they could be helpful for someone else.

Number one and this is of course obvious but nevertheless important to state. In order for the transformation of consciousness to take place, we have to look directly at the mind. It is not enough to know about meditation, we have to meditate. We have to get to know intimately how we perpetuate unawareness. We have to meditate, did I already say that. We have to meditate.

 

A second point that one day became clear is, we are not to do anything with the mind, or any content of consciousness. Transformation happens but not by anything we do. Our job is to become conscious and again we do that by watching our unconscious. It is through watching the unconscious that the energy becomes conscious. I used to feel that it was the content that was important in the watching. Somewhere along the way a shift happened so that it is the watcher that is of importance not what is being watched. We watch our unconsciousness simply to become conscious.

And thirdly, it is by watching without reacting that we begin to become aware of being conscious, of awareness itself, not as an object but as a living, existential, experiencing.

Finally, these awakenings, this watchfulness that arises in meditation, has to be taken into daily life.  With this watchingness, there are more moments of action and fewer of reaction, but when reaction appears, it is watched without judgment just like the watching of thought. And, it is here in this daily life that the watchingness is crystalized into Being conscious. And that truly is a splendor.

-purushottama

This has been published in the Viha Connection Magazine, March/April 2019, Volume XXX II-Two and also in Osho News.

 

 

 

The Role of Meditation – Osho

What role does mediation play in this movement? 

That is the basis of this whole movement, the essential of my whole way of life. And it simply means becoming a witness—of everything—on three layers. Becoming a witness of all the activities of your body. Walking, you should walk consciously.

I can move this hand consciously. I can move this hand mechanically, without knowing. And you can see the difference between the two, when you move it mechanically and when you move it consciously. When you move it consciously there is no tension, there is a grace, a beauty, a joy. So every act of the body has to be witnessed.

When you become very accustomed of witnessing your body and seeing it as separate, as if somebody else is walking on the road and you are just seeing, sitting on a hill, then the second step: start watching your mind.

Look at the thoughts without any evaluation, without any judgment, as if you are not concerned: a traffic passing by and you are standing by the side of the road.

And a miracle happens. As you become more and more clearly a witness, thoughts start disappearing—ninety percent a witness, ten percent thoughts—hundred percent a witness, zero thoughts. And that is the point when you can move to the third step: now witness your feelings, moods, which are more subtle. And when you become a witness of your moods—that is, your heart—the fourth step happens on its own accord. You don’t have to take it. These three steps you take it; fourth is the reward.

When the third is complete, suddenly one day you find a quantum leap in your consciousness. Everything has disappeared; you are conscious only of consciousness. You are aware only of awareness.

And there is absolute silence. But that silence is not empty. It is full of light and full of bliss and full of fragrance. And this is what I call enlightenment. Meditation is the way; enlightenment is the success, the achievement.

-Osho

WATCH a video of the question being answered Here.

From The Last Testament, V.3, Chapter Four

Copyright© OSHO International Foundation

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

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

 

Meditation is the Primary Preparation – Osho

You have said that inner revolution is a sudden explosion. And then suggest we practice meditation. Isn’t this contradictory?

No, there is no contradiction between these two statements. If I say that when water evaporates it is an explosion, and that it evaporates at one hundred degrees – and also I say to someone that he should heat up the water so that it can evaporate … He can say, “You were saying that water evaporates suddenly, so why do we need to warm it up slowly, slowly? Isn’t there a contradiction between these two?” And I will say to him that there is no contradiction.

When we heat water, water warmed to one degree or ninety-nine degrees does not become vapor. Water warmed to one degree is still water and water heated to ninety-nine degrees is still water. At one hundred degrees, the water suddenly turns into steam. But while heating it up to one hundred degrees, the temperature increases gradually. That level of heat does not happen suddenly.

So when I say that water turns into vapor suddenly, I am saying that it is not that water first turns a little into vapor, and then a little more, and then a little more. The water turns into steam at one hundred degrees with a sudden explosion. The vapor replaces the water. But when I say you should heat it up, it means that the hundred-degree temperature comes slowly, slowly. I say that inner revolution is an explosion, but before the revolution, the warming up of the consciousness takes place slowly, slowly. It does not happen suddenly. Otherwise there would be no need to practice meditation. Hence, I said that when the explosion happens it happens.

But your consciousness is not at that point where the explosion can take place; the explosion has a boiling point and after reaching that point, the explosion happens. But you are not there. If you are at that point, the explosion can happen this very moment. The explosion does not take time, but it takes time to reach the point of explosion.

We plant a seed; it suddenly bursts into a sprout. But before sprouting, it remains underground: it disintegrates, it breaks, it cracks – and then it sprouts. Sprouting happens like an eruption.

A baby is born out of the mother’s womb. The birth is an explosion. It is not that the child is born a little now and then he will be born a little more a while later. Birth is not a gradual happening. The birth takes place in a moment. But before the birth, the baby is gradually growing for nine months. He is getting ready to be born, he is preparing. Then the birth will happen instantaneously. But the preparation will take nine months continuously. When birth happens, there will have been a preparation of nine months behind it. If that preparation is not there, birth cannot happen instantly. There is a gradual growth to reach the point of birth, but birth is an explosion.

Revolution is an explosion and meditation is a gradual growth. And meditation is the primary preparation for that life revolution. I am talking about that preparation; the day the preparation is complete, that very day the explosion will take place. When it happens, you will not say, “I am a little enlightened, I will be more enlightened in a while.” It will not happen like that.

The day enlightenment happens, it happens as a sudden explosion and all the doors will be broken down. But until it happens, the primary preparation for it will continue step by step.

There is no contradiction between these two.

-Osho

From Falling in Love with Darkness, Chapter Nine

Copyright© OSHO International Foundation

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

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

Dry Leaves Falling – Osho

Could dry leaves really be falling at such a young age? I am thirty, and I enjoy sex when it comes, though I don’t come so often. I don’t feel I am holding something down; on the contrary, I find I usually have to hold it up.

Beloved Osho, it now takes me all night to do what I used to do all night. Am I missing, or is it missing?

Nityanando, this is the difference between the Eastern evolution of consciousness and the Western mind.

In the East, to get rid of sex is a blessing; in the West, it is the ultimate calamity, it is dying before death. The day one starts feeling that his sexual energy is getting down, he starts counting days—that death is not far away.

In the East, the day one gets beyond sex, he rejoices—the earlier the better – because now the time has come to grow into a new dimension, into freedom from biology, into freedom from body, into freedom from mind. It is the beginning of the experience of your innermost self.

Sex is continuously taking you away from yourself. Whether you are a man or a woman, it doesn’t matter: sex takes you away from yourself. The moment sex is not there, there is no drive to go away from yourself. You start settling within.

So, Nityanando, old leaves are really falling because new leaves want to grow. And old leaves have to go and give space for new experiences, new spaces. It is a blessing—don’t take it according to the Western, rotten mind.

The West has everything, but it has forgotten itself. And once you are no longer aware of yourself, then sex becomes the ultimate reality. In the West, sex is God. Sex is now the only God worshiped in the West. But sex simply means you are no longer independent: you depend for your happiness, for your joy, on somebody else—and that dependence is the greatest misery.

It is not incidental that men and women, husbands and wives, are continuously quarreling. Even if they are not quarreling, they are in the mood, and the reason is that nobody wants deep down to be dependent on the other. It brings many other diseases by the side: if you are dependent on the woman you love, you will be jealous, you will be continuously watchful… you will start becoming a detective, a CIA, a KGB, an FBI agent, upon your own wife! You will put your children on alert: Be careful, when I am away… what happens in the house.

Why this jealousy…? The fear is that perhaps she may start loving someone else. And the fear is natural, because you are starting to think of other women: why should she not think of other men? This is a natural corollary that goes on in both the minds. So she goes on detecting you, she goes on looking into your letters, she goes on searching into your pockets, any address, any phone number…

One night a phone rang, and as the bell was ringing Mulla Nasruddin went there, said “Okay,” and put it down.

The wife said, “Who was there?”

He said, “It was nobody. I have just been unnecessarily disturbed by someone phoning on the wrong number.”

The wife said, “What is the number from where the phone came?”

These kind of things go on continuously in every house, because the wife has already read the number in his diary. And when he quoted the number, the wife said, “Don’t lie to me that it was a wrong number. This is your diary, and this is the number…. Now tell me, what is her name?” —  now it is no more his, now it is her: “Tell me, what is her name?” Under pressure — and every husband is under pressure — “her name is Kamala… but this is only the name of a horse. And because it is the season of horse racing and I’m thinking to go to the races tomorrow….”

The next morning again the phone rang, and Mulla was standing by it. The wife said, “Wait. This time I will take the call” — and she listened and told Mulla, “Come on, your horse is calling!” It is very difficult… one of the most difficult things is to deceive your wife. But man goes on making his efforts, and is defeated continuously. […]

Nityanando, let the dry leaves fall. You are fortunate that they are falling at thirty. And they are falling at thirty because, as I say, if you live intensely, totally, then the year forty-two… it is only the average, and in existence nothing is average. It all depends on you: there are people who will be at the age of ninety and still thinking of nothing but sex. All other things are finished… the only thing left is sex. That continues to the very end of their life, because they never lived it intensely; they have spread a thin layer of sexuality over all their life. If you live intensely, it is going to disappear sooner.

The thirtieth year is perfectly the right time that sex leaves you — because you are from the West — at least fifty to sixty years to work upon yourself, to find yourself, and to find the innermost mysteries of existence. In fact, now begins the real life; up to now you were a slave. Now, boundaries are dropping and the whole sky is becoming available to you with all its stars.

But in the West it is certainly a very difficult problem. The whole conditioning of centuries has brought man to such a state that sex seems to be everything: it is money, it is power, it is position. Everything is sacrificed for sex, and everything is achieved only for sex.

Nobody bothers that sex is not your reality, sex is not love, and nobody even bothers whether you are getting anything out of it or not. What are you getting out of it? — it is almost like people smoking cigarettes: one wonders why they are smoking, and once in a while they also wonder why. But just a habit… and it is only a mental habit. Sex is a biological habit, very deep-rooted.

You say, “It now takes me all night to do what I used to do all night.” That’s why – you did well. Soon it will take you twenty-four hours to do what you used to do the whole night!

Now, try to understand: you have lost the infatuation and the foolishness and the slavery, and this is the time to start meditating. If you cannot meditate now, then when will you be meditating? I will not prevent you… once in a while you can have your sex, but it will become more and more sparse.

There is a saying in Tibet: If you feel tired, lie down. If you feel energetic, move over.

But first, feel whether you are energetic, otherwise it is better to lie down.

And from me the advice is:

If you do not know what to do, at least laugh.

Grandma was in her eighties. She tired easily, had little appetite, and was sometimes confused mentally. Her son called the gynecologist, who arrived shortly and was shown up to Grandma’s room, where he examined her thoroughly. Half an hour later he came down.

“There is no need to worry,” he explained. “There is nothing really wrong with her except her age. She will be alright.”

The son was very relieved and went upstairs to see her. “Well, mother,” he asked, “how did you like the gynecologist?”

“So that was the gynecologist?” she said. “My god, I thought he acted very familiar for a priest.”

Priests and monks and saints, Nityanando, are in more difficulty than you think you are, because the time when they could have been deeply into sex is gone. Now only the thought goes on and on like a continuous record. And the needle of the record has stuck at sex; it does not move from there.

Ronald Reagan gets into bed with Nancy. Ronnie is feeling very horny, so he turns to

Nancy and says, “Oh, Nancy, I would like to launch my missile into your Gulf.”

Nancy says, “Oh, Ronnie, you are so romantic, but you have not been able to bring your missile up since the Second World War.”

Ronnie pleads, “But Nancy, I think I can do it if you would only have faith in me.”

Nancy replies, “But honestly, Ron, it has been so long since we made war that I would not know where to begin.”

Frustrated, Ronnie says, “God, I hate peace!”

Don’t be an old fool. And if you can become wise while you are young, just thirty, thank God. Be grateful to existence that he is allowing you so much time to explore much that is not available to any other animal, which is only available to man. And the more time you have to explore it, the deeper will be your insight, the greater will be your consciousness and tremendous will be your splendor. You will not die an ugly death; you will die with a grace and with a smile on your face.

A life that cannot reach to enlightenment has been a sheer waste. It is good that your thirty years were passed in the West. Thirty years in the East are bad luck; thirty years in the West are good luck,  but good luck only if after thirty years you can come into contact with the Eastern mysteries. Then you have more chances than the Eastern counterpart, because the Eastern counterpart has been repressing sex, so it will not be possible for him to meditate at the age of thirty. If he can manage to meditate even at the age of sixty, it will be a surprise.

It is a tremendously fortunate moment, at least for my people, because the East is so orthodox, so traditional, so blind, so deaf, that they will not hear me. They can hear Morarji Desai and even can start drinking their own urine. That is possible because for centuries they have been drinking the urine of the cows, so in fact it is better to drink your own—self-sufficiency! Why be dependent on a cow? And who knows what kind of dirty water she has been drinking? As far as I know Morarji Desai has no need of any water. The same water goes on circulating, so naturally he never falls sick, because infections are difficult, pollution is difficult….

But they will not listen to me. They cannot listen to any reasonable, logical, scientific truth.

So it is a very strange situation. I am here in the East, but my people are going to be from the West, because only the Western youth can understand. Sex has become futile, he has lived with too many women; drugs have become useless, he has known too much… now what else? There seems to be nothing around which can keep the youth in the West interested, intrigued, still feeling that life may have some significance.

All the modern, contemporary Western philosophers are talking about one thing only: meaninglessness. And they appeal to the Western youth because he can see himself: it is not a question to be convinced about, to be argued—he has lived everything and he finds everything falls flat sooner or later. He has lived with many women; the woman has lived with many men. They are all alike… you have just to put the light off! The question is only whether the light is on or off; that much difference and the most beautiful woman or the most ugly woman are the same.

Because they have known many women and many men, the hope that still can be helpful in the East is no more for them. In the East everybody is caught up with one woman, and that means monotony. People call it monogamy, but that is not the right word. They are so fed up with the woman, the woman is so fed up with the man, but there is no other way. It is a lifelong contract.

So they go on hoping that, perhaps what my wife does not have, other women have; what my husband is not able for, other people seem to be able…. But in the West, that hope has died. People have tried and found that it is all nonsense; every woman has the same physiology, the difference is just superficial. Every man has the same physiology, and everything comes to the same end.

Then they tried marijuana, they tried hashish, they tried transcendental meditation. Now they are trying yogic flying and making themselves so foolish. But what to do?—they have to do something, otherwise life seems to be empty.

Nityanando, you are fortunate that life need not be empty for you. If sex is going, say goodbye to it. It was good when it was there; it is better when it is gone. Now begins a totally different space of experiencing. Now begins a new adventure, more free, more individual, more unfettered. And the sky is so vast to explore… and on each step there are miracles and miracles.

So sing and dance and meditate. And life is immensely beautiful: it has all that Gautam Buddha experienced and more, because twenty-five centuries have passed; man has become far more mature, and evolution has gone higher. We can produce greater Gautam Buddhas with more dimensions to them.

In the past it was thought that a man can only experience himself or God,  which are only different names,  if he tortures himself. That was a primitive idea.

I give you a sophisticated, cultured version, the latest edition: there is no need to torture yourself—it is absolutely absurd! You can be blissful, you can be ecstatic; you can be meditative, comfortably. I don’t see the connection that you can be meditative sitting in a bullock cart but you cannot be meditative sitting in a Rolls Royce. If you can be meditative sitting on a camel, then why can’t you be meditative flying in a jumbo jet—which is far more comfortable, far more silent, far more peaceful.

Have you ever tried sitting on an animal like a camel? Sex is exactly like that! It is the ugliest vehicle…. I have suffered it; I’m not saying it without experience. And those two, three hours I was on a camel, I said, “My god, whether I’m going to survive or not…” Life has gone on—in spite of all hindrances from politicians, from priests, from traditionalists, from the orthodox. Life has gone on, although it could have gone far faster if all these hindrances were not there. But still, after twenty-five hundred years we are in a position to create better Gautam Buddhas, better Mahaviras. We know much more about human physiology, we know much more about human biology, we know much more about human sexuality.

The ancient most book on sex was written in India; that was Vatsyayana’s Kamasutras, sutras on sex. But looking at it, it looks as if a child is writing about sex. After Sigmund Freud and Masters and Johnson, and after so many discoveries in biology, in genetics, we are in such a position that we can create far greater giants of enlightenment, awareness, illumination. But if you are feeling too much attached to that which is gone, then your life will be a life of misery, continuously thinking of something which you cannot do. It is up to you.

Being my sannyasin, I don’t think you will accept this despair. Less than ultimate ecstasy is not our concern.

-Osho

From The Great Pilgrimage: From Here to Here, Chapter Eleven

Copyright© OSHO International Foundation

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

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

On Meditation – J. Krishnamurti

A meditative mind is silent. It is not the silence which thought can conceive of; it is not the silence of a still evening; it is the silence when thought—with all its images, its words and perceptions—has entirely ceased. This meditative mind is the religious mind—the religion that is not touched by the church, the temples, or by chants.

The religious mind is the explosion of love. It is this love that knows no separation. To it, far is near. It is not the one or the many, but rather that state of love in which all division ceases. Like beauty, it is not of the measure of words. From this silence alone the meditative mind acts.

Always to seek for wider, deeper, transcendental experiences is a form of escape from the actual reality of “what is,” which is ourselves, our own conditioned mind. A mind that is awake, intelligent, free, why should it need, why should it have, any experience at all? Light is light; it does not ask for more light.

Meditation is not a means to an end; there is no end, no arrival; it is a movement in time and out of time. Every system, method, binds thought to time, but choiceless awareness of every thought and feeling, understanding of their motives, their mechanism, allowing them to blossom, is the beginning of meditation. When thought and feeling flourish and die, meditation is the movement beyond time. In this movement there is ecstasy; in complete emptiness there is love, and with love there is destruction and creation.

Meditation is to be aware of every thought and of every feeling, never to say it is right or wrong but just to watch it and move with it. In that watching you begin to understand the whole movement of thought and feeling. And out of this awareness comes silence. Silence put together by thought is stagnation, is dead, but the silence that comes when thought has understood its own beginning, the nature of itself, understood how all thought is never free but always old—this silence is meditation in which the meditator is entirely absent, for the mind has emptied itself of the past.

The whole point of meditation is not to follow the path laid down by thought to what it considers to be truth, enlightenment, or reality. There is no path to truth. The following of any path leads to what thought has already formulated and, however pleasant or satisfying, it is not truth. It is a fallacy to think that a system of meditation, the constant practicing of that system in daily life for a few given moments, or the repetition of it during the day, will bring about clarity or understanding. Meditation lies beyond all this and, like love, cannot be cultivated by thought. As long as the thinker exists to meditate, meditation is merely a part of that self-isolation which is the common movement of one’s everyday life.

Meditation is  state of mind which looks at everything with complete attention—totally, not just parts of it. And no one can teach you how to be attentive. If any system teaches you how to be attentive, then you are attentive to the system, and that is not attention.

Meditation is emptying the mind of the known. The known is the past. The emptying is not at the end of accumulation, but rather it means not to accumulate at all. What has been is emptied only in the present, not by thought but by action, by the doing of “what is.” The past is the movement of conclusion to conclusion, and the judgment of “what is” by the past or of the present, and it is this conclusion that prevents the constant emptying of the mind of the known; for the known is always conclusion, determination.

-J. Krishnamurti

From Meditations

Fear of Transformation – Osho

Many people seem to be interested in meditation, but that interest cannot be very deep because so very few are transformed through it. If the interest is really deep, it becomes a fire by itself. It transforms you. Just through intense interest you start becoming different. A new center of being arises. So many people seem to be interested but nothing new arises in them, no new center is born, no new crystallization is achieved. They remain the same.

That means they are deceiving themselves. The deception is very subtle but it is bound to be there. If you go on taking medicine, having treatments, and the illness remains the same – rather on the contrary, it goes on increasing – then your medicine, your treatment, is bound to be false. Maybe deep down you don’t want to be transformed. That fear is very real – the fear of transformation. So on the surface you go on thinking that you are deeply interested, but deep down you go on deceiving.

The fear of transformation is just like the fear of death. It is a death, because the old will have to go and the new will come into being. You will be there no more, something totally unknown to you will be born out of you. Unless you are ready to die, your interest in meditation is false, because only those who are ready to die will be reborn. The new cannot become a continuity with the old. The old must be discontinued. The old must go. Only then can the new come into being. The new is not an outgrowth of the old, the new is not continuous with it – the new is totally new. And it comes only when the old dies. There is a gap between the old and the new – that gap gives you the fear. You are afraid. You want to be transformed but simultaneously you want to remain the old. This is the deception. You want to grow, but you want to remain you. Then growth is impossible; then you can only deceive; then you can go on thinking and dreaming that something is happening, but nothing will happen because the basic point has been missed.

So there are many people all over the world who are very interested in meditation, moksha, nirvana, and nothing is happening. There is so much noise about it but nothing real is happening. What is the matter?

Sometimes the mind is so cunning that because you don’t want to be transformed, the mind will create a superficial interest so that you can say to yourself, “You are interested, you are doing whatsoever can be done.” And you remain the same. And if nothing happens, you think that the technique you are using is wrong, the guru you are following is wrong, the scripture, the principle, the method, is wrong. You never think that even with a wrong method transformation is possible if the real interest is there; even with a wrong method you will be transformed. If you are really interested in transformation, you will become different even if following a wrong guru. If your soul and your heart is in your effort, no one can mislead you except yourself. And nothing is a barrier to your progress except your own deceptions.

When I say that even a wrong master, a wrong method, a wrong principle, can lead you to the real, I mean that the real transformation happens when you are intensely involved in it, not through any method. The method is just a device, the method is just a help, the method is secondary – your being involved in it is the fundamental thing. But you go on doing something – not even doing, you go on talking about doing. And words create an illusion: because you think so much about it, you read so much about it, you listen so much about it, that you start feeling you are doing something. So-called religious persons have developed many deception devices.

I have heard that a motorist, driving along a road, saw the school building on fire. The teacher of the small school of that small village was Mulla Nasruddin. He was sitting under a tree. The motorist called to him, “What are you doing there? The school building is on fire!” Mulla Nasruddin said, “I know about it.” The motorist was much excited. He said, “Then why are you not doing something?” Mulla Nasruddin said, “Ever since it started I have been praying for rain. I am doing something.”

Prayer is a trick to avoid meditation, and the so-called religious mind has developed many types of prayer. Prayer can also become a meditation – when it is not only a prayer, it is a deep effort, a deep involvement. Prayer can also become meditation, but ordinarily prayer is just an escape. To avoid meditation, people go on praying. To avoid doing anything they pray. Prayer means that God must do something. Someone else must do. Prayer means that we are passive – something must be done to us. Meditation is not prayer in that sense: meditation is something you do to yourself. And when you are transformed, the whole universe behaves differently to you, because the universe is nothing but a response to you, whatsoever you are. If you are silent, the whole universe responds to your silence in thousands and thousands of ways. It reflects you. Your silence is multiplied infinitely. If you are blissful, the whole universe rejects your bliss. If you are in misery, the same happens. The mathematics remains the same, the law remains the same: the universe goes on multiplying your misery. Prayer won’t do. Only meditation can help because meditation is something to be done authentically by you, it is a doing on your part.

So the first thing I would like to say to you is be constantly alert that you are not deceiving yourself. You may be doing something and still deceiving yourself.

I have heard that Mulla Nasruddin once came running into a post office, grasping the postmaster by the lapel, shook him, and said, “I have gone crazy. My wife has disappeared!” The postmaster felt sorry and he said, “Really, she has disappeared? Unfortunately this is a postal department – you have to go to the police department to report this disappearance.” Mulla Nasruddin shook his head negatively and said, “I am not going to be caught again. In the past my wife also disappeared and when I reported it to the police department, they found her. I am not going to be caught again. If you can take the report, take it, otherwise I am going.”

He wants to report to feel good, to feel that he has done whatsoever can be done. But he doesn’t want to report to the police department because he is afraid.

You go on doing things just to feel good, just to feel that you are doing something. But really you are not ready to be transformed. So all that you do just passes as useless activity – not only useless, harmful also, because it is a wastage of time, energy, and opportunity. These techniques of Shiva are only for those who are ready to do. You can ponder over them philosophically – that means nothing. But if you are actually ready to do, then something will start happening to you. They are alive methods, not dead doctrines. Your intellect is not needed; your totality of being is required. And any method will do. If you are ready to give it a chance, any method will do. You will become a new man.

Methods are devices, I will repeat again. If you are ready, then any method can do. They are just tricks to help you to take the jump, they are just like jumping boards. From any jumping board you can jump into the ocean. The jumping boards are insignificant: what color they are, which wood they are made of is irrelevant. They are simply jumping boards and you can take a jump from them. All these methods are jumping boards. Whatsoever method takes your fancy, don’t go on thinking about it, do it!

Difficulties will arise when you start doing something – if you don’t do anything there will be no difficulty. Thinking is very easy doing because you are not really traveling, but when you start doing something, difficulties arise. So if you see that difficulties have arisen, you can feel that you are on the right track – something is happening to you. Then old barriers will break, old habits will go, there will be change, there will be disturbance and chaos. All creativity comes out of chaos. You will be created anew only if all that you are becomes chaotic. So these methods will destroy you first, then only will a new being be created. If there are difficulties, feel fortunate – that shows growth. No growth is smooth… and spiritual growth cannot be smooth, that is not its nature. Because spiritual growth means growing upwards, spiritual growth means reaching into the unknown, reaching into the uncharted. Difficulties will be there. But remember that with each difficulty that is passed you are crystalized. You become more solid. You become more real. For the first time you will feel something centering within you, something becoming solid.

As you are now you are just a liquid phenomenon, changing every moment, nothing stable. Really you cannot claim any ‘I’ – you don’t have one. You are many ‘I’s’ just in a flow, a river-like flow. You are a crowd, not an individual yet. But meditation can make you an individual.

 This word ‘individual’ is beautiful: it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master.

Every moment you are different because you are not – and unless you are, the Divine cannot happen to you. To whom can it happen? You are not there. People come to me and they say, “We would like to see God.” I ask them, “Who will see? You are not there. God is always there, but you are not there to see. It is just a passing thought that you want to see God.” The next moment they are not interested; the next moment they have forgotten all about it. A persistent, intense effort and longing is needed. Then any method will do.

Now, we should enter the methods.

-Osho

From The Book of Secrets, Chapter 73

Copyright© OSHO International Foundation

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

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