Don’t Miss this Opportunity – Osho

I feel so much resistance against meditation and I don’t have this desire for God that you speak about. Is this the right place for me?

If you feel much resistance against meditation, it simply shows that deep down you are alert that something is going to happen which will change your total life. You are afraid of being reborn. You have invested too much in your old habits, in the old personality, in the old identity.

Meditation is nothing but trying to clean your being, trying to become fresh and young, trying to become more alive and more alert. If you are afraid of meditation, it means you are afraid of life, you are afraid of awareness, and the resistance comes because you know that if you move into meditation, something is bound to happen. If you are not resisting at all it may be because you don’t take meditation very seriously. you don’t take meditation very sincerely. Then you can play around. What is there to be afraid of? It is exactly because you are resisting that this is the right place for you. This is precisely the right place for you. The resistance shows that something is going to happen. One never resists without any cause.

You must be living a very dead life. Now you are afraid that something is becoming alive, something is changing. You resist. Resistance is an indication; resistance is a very clear indication that you have suppressed much. Now in meditation that suppression will surface, it will be released. You would also like to be released of the burden but in that burden, there are investments.

For example, you may be carrying pebbles in your hands but you think they are diamonds. And then I tell you, ‘Clean yourself. Drop these pebbles. They have become a burden and you cannot move because of them.’ You would like to be unburdened but then you are afraid that your diamonds will be lost. And they are not diamonds. Look again at your diamonds. If they were really diamonds, you should be happy. If they were really diamonds, you would not have come to me at all. There is no need. If you have come, it shows that you are seeking. You may say that you are not interested in God — I am also not interested in God — but you are interested in yourself. Are you interested in yourself?

Forget all about God. If you are interested in yourself. then this is precisely the place for you. If you are interested in your own being, in your own wholeness and health; if you are interested in becoming a blossomed flower, then forget all about God — because in that blossoming you will know what God is. When your fragrance is released then you will know what God is. God is your ultimate flowering, your final flowering; your destiny fulfilled is what God is all about.

A woman seeing Turner’s pictures said once, ‘Making a lot of fuss over him, are they not? I never saw anything in him myself.’ And another woman said to Turner himself, ‘But you know, Mr. Turner, I never see sunsets like yours.’ She received the mild yet devastating reply, ‘No. Don’t you wish you could?’

When a Turner paints a sunset of course he sees a sunset in a totally different way to you. He brings all his sensitivity, his whole being, to see it. In fact, you may not have ever seen a sunset the way a painter looks at it. Turner says rightly, ‘Don’t you wish you could?’

I’m here. I know you can’t see what I am talking about, but don’t you wish you could? I know that many things I am saying are almost nonsense to you because to see them you will have to attain different eyes, you will have to clarify your being; to see them you will have to pacify your turmoil within. I know you cannot see the green that I am seeing in the trees. Your green is bound to be very dusty because your eyes are full of dust.

It happened once, that a man was staying with a friend at somebody’s house. The host and the guest were standing near the window — the window was closed — and in the neighbor’s house, clothes were hanging out to be dried.

The host said, ‘These people are very dirty. Look at their clothes.’

The man looked, he came closer to the window and he said, ‘Those clothes are not dirty.

Your window glass is covered with dust.’ They opened the windows and it was so. Those clothes were not dirty.

Life is tremendously beautiful. It is Divine. When we say ‘Life is God’ we simply say that life is so tremendously beautiful that one feels a reverence for it. That’s all. Life is so tremendously beautiful that one feels like worshipping it. That’s all we mean when we say ‘Life is God.’ When we say ‘Life is God’ we only mean, ‘Don’t see that life is ordinary. It is extraordinary. There is tremendous potentiality. Just open your eyes.’ I have never seen a person who is not interested in God — although he may not know it — because I have never seen a person who is not interested in happiness. If you are interested in happiness, you are interested in God; if you are interested in being blissful, you are interested in God.

Forget all about God. You just try to be blissful, and one day, when you are dancing in your inner bliss. when the inner juices are flowing, suddenly this life is no longer ordinary. Everywhere some unknown force is hiding and you will see God in the flowers and in the stones and in the stars. I talk to you just to plant a seed, a song, a star. If you can become happy, you become religious. A happy person is a religious person — let that be the definition. A religious person is not one who goes to the church or the temple if he is unhappy, he cannot be religious. A religious person is happy. Wherever he is, he is in the temple. A happy person carries his temple around him. I know it because I have been carrying it. I need not go to any temple. Where I am is my temple. It is a climate. It is my own inner juice overflowing. God is nothing but you realized, reached, fulfilled.

Yes. I say to you, I have never seen a man who is not interested in God. There cannot be. That man is not possible. Even people who say they don’t believe in God, who are atheists, are not uninterested in God. They are interested. Their denying, their saying that they don’t believe may be just a trick of the mind to protect themselves; because once you allow yourself to be possessed by God you disappear, only God remains. So people who are afraid of being, of disappearing, of moving into non-being, people who are too egoistic and cannot allow their drop to drop into the ocean, say there is no ocean. That is the trick of their mind so that they can protect themselves. They are fearful people, afraid, scared of life.

If you are interested in being happy, this is the place for you. And you are already here. Nobody has brought you; nobody has forced you; you have come on your own. Some inner search that you may not be aware of has brought you here. Maybe something is in the heart and your head does not know anything about it. There are desires of which the head is completely unaware — the head is concerned only with rubbish. The heart may have brought you here.

Break that resistance — and when you are here, be really here. Don’t miss this opportunity.

In the New Testament the Greek word for sin is antinomic or anomeia. It means to miss the point; or, as in archery, to miss the mark. The word ‘sin’ comes from a root which means to miss the point, to miss the mark. If you are here and you miss me, that will be a sin. If you are here then why waste time? Be totally here. Drop the resistance. Or if you cannot be totally here, then go away from here. But go totally away. Then never again remember me, otherwise that will be a sin.

The word ‘sin’ is beautiful. It has been badly corrupted by Christianity. It has nothing to do with guilt, nothing to do with something bad, evil. It has nothing to do with morality but it has something to do with consciousness. If you are here, be consciously and totally here; your unconscious heart has brought you here. Groping in the dark you have come to me, now don’t miss this opportunity. Either be totally here, or go away. Turn your back against me and never remember me again; because going away, if you remember me, then you will not be totally there — wherever you are going. Wherever you are, be totally there, that’s the only way to open the secrets and mysteries of life.

And don’t be worried about whether you are interested in the concept of God or not. In fact, people who are too interested in the concept of God will not be able to know him. I have come across a very beautiful book, written somewhere in the Middle Ages by a certain man known as Dionysius Exegius. His book is Theologica Mystica. He says in that book that the highest knowledge of God is through what he calls in Greek agnostos, which means unknowing. You must have heard the word ‘agnostic’, it comes from the same root, agnostos. Agnostos means unknowing. And this Dionysius says that God is known only by unknowing. No need to be worried about the concept; no need to accumulate knowledge, theories, doctrines about God; forget all about the word and the theory. You be simply interested in your happiness, in your bliss, and one day you will find God has entered in you. It is another name for ultimate bliss.

-Osho

From Ancient Music in the Pines, Discourse #4, Q3

Copyright © OSHO International Foundation

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

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Not Twoness

One summer day when I was Junior High School age, I must have been 13 or 14, I was sitting across the street from the house of two brothers who were friends of mine. They were eating lunch and I was waiting for them to finish so that we could continue on our day’s routine of playing in the neighborhood, riding our bikes, smoking in the woods, all the things that we liked to do.

While I was sitting on the ground under a big tree with stick in hand and drawing circles in the dirt, time stopped, and for a brief moment a window of nowness opened. In that moment, all movement of time came to a standstill, and I was being in the eternal now. It was as if a portal into reality had opened. I knew it was significant but that was all I knew. It only lasted a couple of moments, seconds probably, but it made a deep impression in my consciousness. Of course, at the time, I would not have used such terminology as eternal now, portal, consciousness. In fact, I didn’t even mention the experience to my friends when they came out of their house, but this was my first experience of what we could call Oneness. In that moment, there was no separation, no demarcation, only beingness, conscious beingness.

Looking back, I can see that this experience unconsciously became a litmus test, a North Star, that guided my life on through experimentation with drugs, psychedelics, and finally, to discovering meditation. I would be willing to bet that every one of us who has found themselves interested in a life of discovery, anyone who is reading this now, has had some brush with naked reality.

It is clear that this reality I stumbled upon is always present, it is only that most of the time I am not present to meet it and dissolve into it. Meditation has been the key to shining a light on what it is that is standing between my consciousness and this experience of nowness, and that is mind, thought. It is thought, the me, which obscures the perception of reality. It has been my experience that through meditation the movement of thought becomes illuminated. And it is this ‘seeing’ of thought that is the exit.

For many years following this first awakening, I was unconsciously searching to replicate that profound happening, beginning with becoming unconscious through alcohol. Unconsciousness is a type of oneness, as is sleep, but it is unconscious, and so is missing a key element of the experience that had happened years before. Next it was on to smoking marijuana, certainly much closer to the happening but dependent on a foreign substance, not a natural state. Then it was on to psychedelics, which were incredibly helpful in seeing how mind works, first in seeing thought in action, and then in seeing that I was the one who was supporting the movement of thought through identification.

This discovery of the workings of mind inevitably led to discovering meditation, first through the teachings and being of Meher Baba, and eventually, of course, to Osho.

I arrived in Poona in 1976 and every nook and corner of the Ashram was exuding Oneness. Upon entering the gate, one was absorbed into the vastness that lived in Lao Tzu house. We sang in Music Group and were lost in ecstasy. We did our groups and had glimpses of being outside of our little ego selves. We did the active meditations and rays of sunshine would find their way out from the center of our being. And, of course, we sat in discourse and darshan and the sun itself lovingly dismantled all the clouds obscuring the brilliance of our inner light, the Oneness within.

At the Ranch we witnessed Oneness in action. We saw what could happen when a group of meditators worked without the need for approval or compensation. We worked and loved the working, but this oneness was a group oneness, a collective. It did give us another opportunity to experience a certain type of oneness, but because it was a group oneness, it was a oneness that was by definition opposed to the ‘not group,’ to the outside, and therefore could not be sustainable, definitely could not be eternal.

It was after the Ranch that I realized I had to dive deep into inquiry, into meditation. I had to find that oneness that had been experienced so many years before for myself, without the aid of drugs or others. I had to rediscover exactly what was standing in the way of my own experiencing of oneness in this moment.

And so, it was time for doubling down on meditation. It was time to discover for myself what is this ‘witnessing’ that Osho keeps talking about. Do I really know for myself? And in this quest, I became deeply attracted to self-inquiry and the path of advaita, non-duality.

In one of the discourses where Osho is talking about advaita, he says something that had a strong impact on me. He says, and I am paraphrasing here, that advaita means not-two, and so it is easy to translate that as one, or oneness, but he says that there is a difference in how the two words or phrases feel or act on you. When you say or think the word ‘one’ or ‘oneness,’ there is a contraction, a solidification, it feels like an object. But when you say ‘not-two,’ there is a letting go, and so is a much better pointer to the actual experiencing of oneness.

Similarly, in a workshop that Jean Klein, a Western Advaita teacher gave in Boulder, Colorado, in one of those moments when meditation is exuding all around, I asked Jean, “So is this it, just more and more subtle?” And Jean responded, “I would say less and less conditioned.”

And that is the key. It is not that we need to be searching for this thing called ‘oneness,’ but that we have to simply see what it is that is preventing us from Being in this Eternal Now that we refer to as oneness, or perhaps better described as not twoness. And that takes me back to meditation.

By meditation, I mean closing my eyes, sitting in a not uncomfortable but alert position and watching whatever appears on the screen of my consciousness. Sometimes it is a cacophony, and sometimes it is just a meandering quiet stream. But whichever, I watch, and every time that I forget and I become aware that I have forgotten, I am back to watching. Slowly, slowly I discover how to watch without judging, without grasping, without rejecting, and without analyzing. And in this watchingness, the flow of traffic decreases and occasionally gaps appear, gaps in which there are no thoughts. And when there are no thoughts, there is no movement of time, there are no obstructions to experiencing this same Eternal Now that was stumbled upon so many years ago. But this time it is conscious, it is not accidental, and it does not depend on any circumstance, substance, or any other person. And these moments cannot but infuse our everyday life with more lightness of being.

-purushottama

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

Negative Projection, a Technique of Visualization – Osho

Mind itself means projection, so unless you transcend the mind, whatever you come to experience is projection. Mind is the projecting mechanism. If you experience any visions of light, of bliss, even of the divine, these are all projections. Unless you come to a total stopping of the mind you are not beyond projections; you are projecting. When mind ceases, only then are you beyond the danger. When there is no experience, no visions, nothing objective – the consciousness remaining as a pure mirror with nothing reflected in it – only then are you beyond the danger of projections.

Projections are of two types. One type of projection will lead you to more and more projection. It is a positive projection; you can never go beyond it. The other type of projection is negative. It is a projection, but it helps you to go beyond projections.

In meditation, you use the projecting faculty of the mind as a negative effort. Negative projections are good: it is just like one thorn being pulled out by another thorn or one poison being destroyed by another poison. But you must be constantly aware that the danger remains until everything ceases, even these negative projections, even these visions. If you are experiencing something, I will not say it is meditation; it is still contemplation, it is still a thought process. However subtle, it is still thinking. When only consciousness remains with no thought – just an unclouded, open sky – when you cannot say what “I” am experiencing, this much can be said: I am.

The famous maxim of Descartes, “Cogito ergo sum – I think; therefore, I am,” in meditation becomes “Sum ergo sum – I am; therefore, I am.” This “I am-ness” precedes all thinking; you are before you think. Thinking comes later on; your being precedes it, so being cannot be inferred from thinking. You can be without thinking, but thinking cannot be without you, so thinking cannot be the basis upon which your existence can be proved.

Experiences, visions, anything felt objectively is part of thinking. Meditation means total cessation of the mind, of thinking, but not of consciousness. If consciousness also ceases, you are not in meditation but in deep sleep; that is the difference between deep sleep and meditation.

In deep sleep projection also ceases. Thinking will not be there, but simultaneously, consciousness will also be absent. In meditation projections cease, thinking ceases, thoughts are no more there – just like in deep sleep – but there is consciousness. You are aware of this phenomenon: of total absence around you, of no objects around you. And when there are no objects to be known, felt and experienced, for the first time you begin to feel yourself. This is a nonobjective experience. It is not something that you experience; it is something you are.

So even if you feel the divine existence, it is a projection. These are negative projections. They help – they help, in a way, to transcend – but you must be aware that they are still projections, otherwise you will not go beyond them. That is why I say that if you feel you are encountering bliss, you are still in the mind because duality is there: the duality of the divine and the nondivine, the duality of bliss and nonbliss. When you really reach to the ultimate, you cannot feel bliss, because nonbliss is impossible; you cannot feel the divine as divine because the nondivine is no more.

So remember this: mind is projection, and whatever you do with the mind is going to be a projection. You cannot do anything with the mind. The only thing is how to negate the mind, how to drop it totally, how to be mindlessly conscious. That is meditation. Only then can you know, can you come to know, that which is other than projection.

Whatever you know is projected by you. The object is just a screen: you go on projecting your ideas, your mind, upon it. So any method of meditation begins with projection – with negative projection –and ends with nonprojection. That is the nature of all meditation techniques, because you have to begin with the mind.

Even if you are going toward a state of no mind, you have to begin with the mind. If I am to go out of this room, I have to start by going into the room; the first step must be taken in the room. This creates confusion. If I am just going in a circle in the room, then I am walking in the room. If I am going out of the room, then again I have to walk in the room – but in a different way. My eyes must be on the door and I must travel in a straight line, not in a circle.

Negative projection means walking straight out of the mind. But first, you have to take some steps within the mind.

For example, when I say “light,” you have never really seen light. You have only seen lighted objects. Have you ever seen light itself? No one has seen it; no one can see it. You see a lighted house, a lighted chair, a lighted person, but you have not seen light itself. Even when you see the sun you are not seeing light. You are seeing the light returned.

You cannot see light itself. When light strikes something, comes back, is reflected, only then do you see the lighted object and because you can see the lighted object, you say there is light. When you do not see the lighted object, you say it is dark.

You cannot see pure light, so in meditation I use it as a first step – as a negative projection. I tell you to begin to feel light without any object. Objects are dropped, there is just light. Begin to feel light without any objects . . . One thing has been dropped, the object, and without the object you cannot continue to see light for a long time. Sooner or later the light will drop, because you have to be focused on some object.

Then I tell you to feel bliss. You have never felt bliss without any object; whatever you know as happiness, bliss, is concerned with something. You have never known any moment of bliss that is unconcerned with anything. You may love someone and then feel blissful, but that someone is the object. You feel blissful when you listen to some music, but then that music is the object. Have you ever felt a blissful moment without any object? Never! So when I say to feel blissful without any object, it seems to be an impossibility. If you try to feel blissful without any object, sooner or later the bliss will stop, because it cannot exist by itself.

Then I say to feel divine presence. I never say, “Feel God,” because then God becomes an object. Have you ever felt presence without someone being present there? It is always concerned with someone: if someone is there, then you begin to feel the presence.

I drop that someone totally. I simply say, feel the divine presence. This is a negative projection. It cannot continue for long because there is no ground to support it; sooner or later it will drop. First I drop objects, and then, by and by, projection itself will drop. That is the difference between positive and negative projection.

In positive projection, the object is significant and the feeling follows, while in negative projection the feeling is important and the object is simply forgotten, as if I am taking the whole ground from under your feet. From within you, below you, from everywhere, the ground has been taken and you are left alone with your feeling. Now that feeling cannot exist; it will drop. If objects are not there, then the feelings that are directly connected to objects cannot continue any longer. For a while you can project them, then they will drop. And when they drop you alone remain there – in your total aloneness. That point is the point of meditation; from there meditation begins. Now you are out of the room.

So meditation has a beginning in the mind, but that is not real meditation. Begin in the mind, so that you can move toward meditation, and when mind ceases and you are beyond it, then real meditation begins. We have to begin with the mind because we are in the mind. Even to go beyond it, one has to use it. So use the mind negatively, never positively, and then you will achieve meditation.

If you use the mind positively, then you will only create more and more projections. So whatever is known as “positive thinking” is absolutely anti-meditative. Negative thinking is meditative; negation is the method for meditation. Go on negating to the point where nothing remains to be negated, and only the negator remains; then you are in your purity, and then you know what is. Everything that is known before that is just the mind’s imaginings, dreamings, projections.

-Osho

From Meditation: The Art of Ecstasy, Appendix 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.

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

Now Wake Up! – Osho

Kabir says:

My inside, listen to me, the greatest spirit,

the teacher, is near,

wake up, wake up!

The original is:

Parmatma guru nikat viraje,

jag jag man mere . . .

Your real Master, your God, is very close by. You need not go to Kaaba or to Kashi in search of him. He is so close by that even to say that he is close by is not right, because closeness also shows a little distance. He is exactly you! God asleep – that’s what you are. If you awake you need not go anywhere else.

The difference between you and a Buddha is not the difference of any physical distance, is not the difference of any quantitative changes. The distance is only of one thing, otherwise you are exactly the same: you are asleep, he is awake. Open your eyes and you are a Buddha, be awake and you are a Buddha.

Parmatma guru nikat viraje . . .

For whom are you searching? He is just within you, and He is the real Master. The outer Master only functions as a mirror; he simply shows you who you are. He does not impose anything upon you, he only reflects.

The pseudo-Master imposes things upon you. He teaches you this and that, he conditions you, makes you a Hindu or a Mohammedan or a Christian, creates great greed in you for the other world, for heavenly pleasures, makes you afraid of hell. He is using a very psychological strategy.

That’s what the most materialistic school of psychologists goes on teaching, the school of the behaviorists – Watson, Skinner, Pavlov. Their whole teaching is that man can be conditioned only by two things, and those two things are fear of punishment and greed for reward – punishment and reward. That’s how they go on working on rats, and when they succeed in conditioning a rat they think the same can be done with man. They don’t give you more respect than they give to the rats.  And in a way they are right; about ninety-nine percent of you they are right. They are not right only when a person is awake; they are not right about a Buddha. Otherwise, humanity works almost like rats, there is not much difference. The rats function through punishment and reward, and that’s how man functions.

The false Master simply makes you afraid of hell, greedy for heaven, and through this strategy he exploits you. The real Master does not make you afraid and does not make you greedy either. Then what is the function of a real Master?

The function of the real Master is to be a pure mirror so you can see your own face, so that you can recognize your own face. Once you have seen your own heart throbbing in the mirror, your own being reflected, you will become aware of the inner Master.

The function of the outer Master is to make you aware of the inner Master. Once that is done then the outer mirror is no longer needed. You may remain grateful to it because it helped you, you may remain thankful to it for ever and ever, but it is no longer needed. The real Master works hard so that he is no longer needed. His success will simply make him unneeded.

The false Master works in such a way that he is always needed, that without him you cannot move a single inch. He makes you dependent on him. He does not give you awareness, eyes to see, to function; he gives you ready-made formulas. And of course, life goes on changing, and those formulas become out-of-date every day. […]

The real Master never gives you principles, he gives you only insights. He gives you understanding, not commandments. He simply makes you more aware so whatsoever the situation is you can always respond to the situation on your own. You need not follow a certain fixed principle. He makes you more fluid, more flexible, because life goes on changing and if you are very, very inflexible you will suffer.

Parmatma guru nikat viraje

Jag jag man mere. . . Kabir says: The only thing worth doing is to wake up my mind. The God, the real guru, is inside. The word ‘guru’ is untranslatable. Neither does the word ‘teacher’ nor the word ‘Master’ have that beauty. In fact, the phenomenon of the guru is so deeply Indian that no other language of any country is capable of translating it. It is something intrinsically Eastern. The word ‘guru’ is made of two words, ‘gu’ and ‘ru’. ’Gu’ means darkness, ‘ru’ means one who dispels it. Guru literally means ‘the light’. And you have the light within you, yes! If you come across a Buddha or a Jesus or a Krishna or a Mahavir, it will be of tremendous help to you in finding your inner guru, because seeing Buddha, suddenly a great enthusiasm and hope will arise in you: “If it can happen to Buddha” – who is just like you, the same body, the same blood, bone, marrow – “if it can happen to this man, why not to me?” The hope is the beginning. Meeting with the Master on the outside is the beginning of a great hope, a great aspiration.

And this can happen only if you meet a living Master. It cannot happen just by reading about Buddha, because who knows whether this man was really historical or not? And the way the story is being told is such that nobody can believe that he was historical.

The followers always go on creating more and more unnecessary stories about their Masters. Maybe they do it with good intentions, but even good intentions coming out of unconscious people are of no use; they are harmful. Maybe they want to impress people so people can become more attracted, but what really happens is just the opposite.

Now the Buddhist story is that when Buddha was born, the mother was standing, was walking in a garden. Buddha was born while the mother was walking. And not only that, the first thing that he did was that he himself walked seven steps. The first thing the child did – he walked seven steps! Not only that, the second thing that he did after the seventh step was that he declared, looking at the sky, “I am the awakened one, I am the great Buddha! Nobody has ever been like me and nobody will ever be like me.”

Now these stupid stories naturally make intelligent people suspicious. And one thing is absolutely certain: that Buddha is not like us, so maybe, perhaps, he became enlightened, but he gives no hope to us. Jesus is born of a virgin mother – nonsense, patent nonsense! But how can you become enlightened? You are not born of a virgin mother. Krishna is born as God, he is an incarnation of God; you are not an incarnation of God.

Rather than these stories creating a hope in you, they create a kind of hopelessness.

You need living Masters who have not yet become myths. You need living Masters who are just like you and yet different, just like you but with something plus, something mysterious surrounding them in every other way the same as you, but only in one respect different: they have a certain understanding which is missing in you, they have a certain luminosity which is missing in you, they have a certain grace, a certain climate which is missing with you. But in every other way they are exactly like you: they fall ill, they need food, they become thirsty, they are tired, they have to go to sleep; they are just exactly like you in every possible way. Then great hope arises: maybe the ‘one plus’ thing that has happened to them is also latent in you and can become manifest.

The outer Master is simply a mirror so that you can see your face, so that you can see that you also have the same face, the same possibility, the same potential. And once this has settled in your heart, that “I have also the same potential, the same seed,” a great journey has started. You will never be the same again. Looking into the eyes of a living Master, something synchronizes in you, something is triggered in your being, a process has already started.

My inside, listen to me, the greatest spirit the teacher, is near, wake up, wake up!

But we have been asleep so long, for millions of years, for millions of lives, that sleep has become a deep-rooted habit, almost our nature. So it is possible that you may even be with a living Master and miss, because the mind goes on creating new ways to go on sleeping, new rationalizations. The mind will say, “Now I have found the guru, I have found the Master. Now what more is needed? It is enough. Now by his blessings I will become enlightened one day.”

Now this is a trick of the mind. Blessings are of immense help, but only blessings will not make you enlightened. Otherwise one Master would make the whole earth enlightened, because his heart is not miserly about blessings. He can bless the whole world – he blesses the whole world – but just his blessings won’t do.

But the mind can give you these ideas – that there is no need for you to wake up. The mind always thinks in its own old patterns.

A teacher was checking her children’s knowledge of proverbs.

“Cleanliness is next to what?” she asked. “Impossible!” a small boy replied with great feeling.

Now the boy knows that the most difficult thing is cleanliness, just next to impossible. His response comes out of his experience.

When you are with a living Master your responses are bound to come from your own experience. There is every possibility you may distort. The Master may mirror your real face, but you may close your eyes, you may start dreaming about your face, you may project something else.

“What did you learn in school today?” a mother asked her young son.

He replied, “We learned that one and one, the son of a bitch makes two. Two and two, the son of a bitch makes four. Four and four, the son of a bitch makes eight.”

The mother was shocked. She went to school and complained to the teacher, “How could you teach your class such a terrible thing?”

“Madam,” said the teacher, “I taught them ‘one and one, the sum of which makes two’.”

The real Master can also be misunderstood, misinterpreted. He may reflect your face, but you may go on seeing something else. You have been asleep so long that you will need to be shocked again and again.

Hence a constant companionship with the Master is needed; it can’t be a hit-and-run affair. A few people come here and they say, “We have come here for three days. Is something possible?” They don’t see the absurdity of it. They don’t see how long they have been asleep; they want to be awakened within three days. In fact, by the way they say that they are here for three days, it seems as if they are obliging me by being here for three days. Even if in three lives you become awakened, that would be too early.

And yes, still I say it can happen in a single moment – it depends on you. […]

My inside, listen to me, the greatest spirit

the teacher, is near,

wake up, wake up!

Run to his feet –

he is standing close to your head right now.

The original is:

Dhaya ke pitam charanam lage, sai khada sir tere . . .

The original has some beauty in it:

Dhaya ke pitam charanam lage. . . Don’t waste time, not even a single moment. Run, fall at the feet of the beloved. He has been standing there for so long, waiting and waiting for you. For lives and lives God has been waiting for you; His patience is infinite. There are only two things that are infinite: God’s patience and man’s stupidity!

If you are fortunate enough to be in the presence of a Master, look into his eyes and RUSH inwards. Don’t waste time! Dhaya ke pitam charanam lage . . .

The beloved is within you, the worshipper is the worshipped. The beloved is within you; you just need to go to the very core of your being. Descend from the head to the heart, and from the heart to the being. Move from thinking to feeling and from feeling to being. Just be! and that is the meeting with the beloved. And the meeting has already been happening, you are just not aware, you are just unconscious.

Run to his feet – He is standing close to your head right now. And without finding Him you will remain dissatisfied, discontented. Whatsoever you do, everything is doomed to fail. Except God, nothing succeeds. They say, “Nothing succeeds like success,” and I say to you: Nothing fails like success. Once you succeed in your so-called worldly matters – money, power, prestige, respectability – then you will know that all has failed. The money is there and so is your inner poverty; it has not changed even an iota. In fact because of the richness now you will become more and more aware of your inner poverty; in contrast, you will be able to see it more.

That’s why poor people look a little more satisfied than the rich – not that the poor people are satisfied, not that poverty has something spiritual about it, not that poverty has to be preached. Enough of all those stupid things that have been told to people down the ages! But the poor person looks a little satisfied for a totally different reason. The reason is, he has nothing to compare himself with, he has no contrast. He is a white line drawn on a white board. The rich man is a white line drawn on a blackboard . . .  the contrast.

The richer a country gets, the more frustrated it becomes. Indians brag very much; they think their satisfaction, their so-called contentment, has something to do with spirituality. It has nothing to do with spirituality at all! It is a simple psychological fact: you are so poor you cannot afford even to be discontented. Only rich people can afford to be discontented. Only rich people really become aware of discontentment.

But one thing is certain: whatsoever you attain – you can become rich, you can become respectable, you can become virtuous, you can become a so-called saint, a mahatma, worshipped by thousands of people – but if you have not attained the inner beloved you will remain poor, you will remain in misery deep down, you will remain in darkness.

No one is ever satisfied. Poor men wish they were rich, rich men wish they were handsome, bachelors wish they were married, and married men wish they were dead, and so on and so forth, it goes and it goes . . .

Have you ever come across a person who is really contented? If you come across a person who is really contented, then be with him, then imbibe as much of the vibes of his being as possible, because that is the only way to find your inner beloved. The person who is contented must have found him.

Buddhas are surrounded by tremendous contentment, a great silence, almost tangible; you can touch it, you can feel its texture. Buddhas are surrounded by great grace; if you are not closed you will be overwhelmed by it. Buddhas are just pure love; if your hearts are open and beating, if you are still alive, then immediately a great dance will arise in your being. You will start celebrating immediately, because seeing the Buddha you will become immediately aware of the inner Buddha that has been asleep so long. But so what? Even if you have been asleep for millions of lives it makes no difference, you can wake up right now, this very moment.

You have slept for millions and millions of years

Says Kabir –

Why not wake up this morning?

Jugan jugan tohi sobat bita ajahu na savere? . . .

Don’t be foolish anymore! The time has come, This is the time!

Buddhas always speak of this moment.

Ajahyu na jag sabere? . . .  The morning has come. THIS is the morning for which you have been waiting for so long, This is the moment! Buddhas know only one time, that is now, and only one place, that is here. Their time is always now and their space is always here. They don’t talk about the yesterdays and they don’t talk about the tomorrows.

Ajahyu na jag sabere?. . . The morning has come, and you are still asleep? Are you not going to wake up? Are you not going to wake up and see the sun rising? You have missed so long, so long, but forget all about it; you can still wake up, it is still early. Whenever you wake up, it is early.

But the weight of the old habits is not easy to throw away. You listen, you may even feel a little understanding arising, but still your investment is in the sleep. You have been dreaming such beautiful dreams in your sleep, and now suddenly Kabir comes, and he says, “Wake up!” You would like to awake, but not right now – and the insistence of the Masters is RIGHT NOW. They don’t want to wait; they start shaking you. You feel angry, naturally. All the great Buddhas of the world have created great anger in people against them for a simple reason: they disturb your sleep, and who wants to be disturbed? and particularly in the early morning when it is cold, and you would like to have a turnover and pull the blanket and tuck yourself in again just a little more, and you are having such a beautiful dream. Particularly in the early morning, people have beautiful dreams. You have become the president of America or something, and here comes Kabir and says, “Wake up!”

Ajahyu na jag sabere?. . . The morning has come. And what are you doing here? You would like to tell him, “Shut up! Is this the moment to wake me up? It has been a hard, hard struggle for me to become the president of America. Somehow I have managed, now here you come. Where had you been before?” The weight of the dreams, of the sleep, of all the investments is great.

A man arrived at the Pearly Gates, and on being asked his name replied, “Charlie Graball.” “I don’t think we have any notice of your coming,” he was informed. “What was your occupation in earthly life?”

“Scrap metal merchant,” the visitor said.

“Oh,” said the angel, “I will go and enquire.”

When he returned Charlie Graball had disappeared. So had the Pearly Gates.

Old habits! . . .  A scrap metal merchant . . . even at the gate of heaven! Who cares about heaven? When you can escape with the gate, who bothers about heaven?

And this is the reason why people go on finding new excuses to go on sleeping. You cannot believe how much you have invested in your sleep. And the most cunning thing that the mind can do is to make you convinced that you are not asleep at all, that you are already awake: “Kabir must be talking to somebody else.”

That’s what happens when I am talking here – you always think that I must be talking about other people. I am talking about you! Sometimes it happens that when I go on looking for two, three seconds at one person, he starts looking here and there: I must be looking at somebody else – because nobody can think that he is Charlie Graball, no. It is always somebody else. This is one of the most powerful strategies of the mind to keep you asleep.

Gurdjieff used to tell a story again and again:

There was once a magician who had many sheep. Every day one fat sheep was to be killed for him, and of course – sheep are not so foolish as man! – they became alert. One thing was certain, that everybody was to be killed one day or other. They started escaping into the hills, into the forest. The magician was at a loss as to what to do; the sheep were becoming aware about their destiny.

Then he invented a strategy: he gathered all the sheep, hypnotized them, and told every sheep different things. For example, he told a few, “You are exceptional, you are not ordinary. What happens to others is never going to happen to you.” Since that day those sheep stopped escaping. You could have killed another sheep in front of them, but they were not afraid any more because they knew they were exceptional.

Just watch your mind deep down – you all have that idea, that “I am exceptional.”

One Arabian proverb says that when God creates a man and sends him into the world, before He drops him, He always whispers one thing in his ear: “You are unique, exceptional.” He goes on playing that joke, and every person carries that deep down in his heart, that “I am exceptional.” That’s why you go on seeing people dying, but you never think, “I am going to die.” It is always somebody else who dies, it is never I – “I am exceptional.”

. . . To a few other sheep that he hypnotized, he told, “You are lions, you are not sheep at all.” And since that day they stopped escaping; they started roaring like lions.

To a few other sheep he told, “You are not sheep, you are men. You are here to keep all the other sheep imprisoned. You are to help me; you are my friends.” Since that day those sheep became detectives against their own friends. They would inform the magician that a certain sheep was trying to escape.

To a few others he even told, “You are magicians – not only men but magicians. You can do miracles! You are immortal!”

Once he had done these strategies no sheep were escaping, and every day they were butchered.

And every day you are butchered. Every day somebody dies, somebody is killed, somebody is murdered, somebody commits suicide. Every day it is going on, but somehow, deep down, you go on believing you are exceptional. When somebody goes mad you think, “Poor fellow.” You don’t think that you can also go mad . . . because the difference between you and mad people is not much; it is very nominal, very minimal, only of degrees. Maybe you are at ninety-nine degrees and he is at a hundred and one; just one degree more and you cross the boundary, and you are mad. Just one day before that other person was also as normal as you are – now he is mad. Today you are normal, tomorrow you can be mad. But in our deep sleep we have auto-hypnotized ourselves. This auto-hypnosis is what is meant by sleep, metaphysical sleep.

Jugan jugan tohi sobat bita ajahu na savere? How long have you remained auto-hypnotized, in a deep metaphysical slumber? And the dawn has come. Now wake up! It is time! Now don’t postpone any more, you have postponed enough.

Why not wake up this morning?

There is a flag no one sees blowing in the gagan,

 in the sky temple.

A blue cloth has been stretched up,

it is decorated with the moon and many jewels.

Gagan math gaib nisan ure

chandrahar chandva Jahan tange, mutata -manik marhe. . .

. . . If you wake up, you will be surprised that you are living in such a tremendously beautiful world. But how can you know the beauty of it if you are asleep? You are not aware of the splendor that is showering all around. You are not aware of the glories of life, of the benediction that life is. How can you be aware of it? You are so deeply asleep, you are dreaming your private dreams, utterly unaware that the whole existence is a constant celebration.

There is a flag no one sees blowing in the sky temple. A blue cloth has been stretched up, it is decorated with the moon and many jewels.

It is a very mysterious existence. You cannot conceive more mystery, more miracles, more splendor, more beauty. It is the ultimate in all that one can imagine, but we are missing it. It is like a man who is asleep in the garden and cannot see the rose blooming and cannot hear the distant call of a lonely bird, and cannot see a bird on the wing, cannot see the sun and the moon and the stars. He is fast asleep. The fragrance from the roses comes to his nostrils but he cannot be aware of it; the fragrance of the wet earth, but he is unaware; the dewdrops shining like pearls in the morning sun, but he is unaware of it, he is fast asleep. This is our situation.

Why not wake up this morning? Ajahu na jag sabere? . . .

. . . The morning is knocking on the door, the sun is rising, the call has come, and you go on sleeping? This is the Master’s work: to go on hammering his disciples, to go on hammering; in some moment maybe . . . the disciple will wake up. There are moments when you are more vulnerable; there are moments when you are very hard, impossible to penetrate. There are moments when you are more flexible, more feminine. Hence the Master goes on hammering every day. He goes on, without taking any note of whether you listen or not. He knows one thing: that ultimately everybody has to listen. Finally, everybody HAS to listen.

The sun and the moon can be seen in that place;

when looking at that, bring your mind down to silence.

Mahima tasu dekh han thir kar, ravi-sasi jot jare.

Says Kabir: If you can do only one thing, if you can attain to silence, you will know the splendor of God.

Mahima tasu dekh . . . You can see that splendor; you can see that infinite beauty. That joy is yours. Just do one thing: become silent. It is another way of saying wake up – because the mind remains asleep because of so many thoughts. Sleep simply means a continuous thought process inside you, a procession of thoughts, a continuous traffic. And it is always rush hour there: day in, day out, thousands of thoughts and desires and imaginations and projections and memories go on rushing in a crowd. You are always surrounded by a big crowd; this is your sleep.

This inner talk has to stop. You can call it being awake, you can call it being silent – it is the same thing. To be silent is the way to be awake, or, to be awake is the way to be silent; both methods have been used.

Buddha uses the method of being silent so that you can be aware. Krishnamurti uses the method of being aware so that you can be silent. They both are two aspects of the same coin; if you have one you will have the other automatically.

Mahima tasu dekh man thir kar . . . Stop this constant traffic of the mind, stop this thought process. Then you can see the infinite Beauty . . . ravi-sasi jot jare . . . You will see the sun and the moon and the stars inside yourself. The whole sky is yours. Even the sky is not the limit – you are all. If you are ready to die as a drop you will become the ocean.

I will tell you the truth:

the man who has drunk from that liquid

wanders around like someone insane.

This world is almost a madhouse. To be sane here will look like becoming insane. […]

Kabir says: I will tell you the truth. I will not tell you to wake up without telling the truth. He is saying, “Let me tell you the truth: if you decide to wake up one thing is certain – you will be thought mad. You have to take that risk. Otherwise go on sleeping, go on dreaming, remain part of the mad crowd. Please don’t blame me later on.” That’s why Kabir says: I will tell you the truth.

If you decide to wake up . . . Maybe listening to Kabir or to Buddha or to me, you start deciding to wake up. The truth has to be told beforehand, before you decide to wake up. The man who has drunk from that liquid wanders around like someone insane.

You have to risk your so-called sanity. It is insanity! but you will have to risk it, and you will have to be ready to accept the world of the few sanest people. But they are very few – Mansoor and Jesus and Buddha and Kabir and Farid and Nanak…. They are very few, they can be counted on the fingers. If you wake up you will become part of that small, fortunate minority, but you will be thought insane by the people.

Kahe Kabir piye joi jan, mana firat mare.

Not only that you will live like a madman in the world, you will also die like a madman. But it is worth it; the risk is worth taking. It is better to be mad like Kabir than to be sane like Morarji Desai. It is better to be mad like Jesus than to be sane like Pontius Pilate. It is a great decision; guts are needed, great courage is needed.

Sannyas – initiation into the world of truth – is not for the cowards. Cowards can go on rationalizing, cowards can go on sleeping, dreaming. Cowards can even start dreaming that they are awake, but they will not risk. They will remain part of the mob, of the insane crowd. And of course their lives will remain of misery, of pain, of agony.

If you want to be ecstatic, risk – risk all. Only by risking all does one attain the all. Blessed are those who are drunk with God. Blessed are those who are mad for God. Blessed are those who are no more part of the insane crowd but have learned a new way of insanity – the way of the Buddhas. Kahe Kabir piye joi jan . . .

It is very rare that somebody decides, because it is very rare to be so courageous, so brave . . . mana firat mare

Then he lives like a madman, in utter ecstasy, in absolute benediction, and he dies in utter ecstasy, in an absolute benediction. Life can be a celebration and death too, but you will need to risk.

And that’s what my whole effort here is: to seduce you into risking all for God. Remember, you have slept enough and you have not found anything, you have dreamt enough and your hands are empty, you have thought enough and where have you arrived? Now wake up.

Friend, now wake up!

Enough for today?

-Osho

From The Guest, Discourse #10

Copyright © OSHO International Foundation

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

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

Buddhaghosa

Buddhaghosa was a 5th-century Indian Theravada Buddhist commentator, translator and philosopher. He worked in the Great Monastery Mahāvihāra) at Anurādhapura, Sri Lanka of the Vibhajjavāda school and in the lineage of the Sinhalese Mahāvihāra.

His best-known work is the Visuddhimagga (“Path of Purification”), a comprehensive summary of older Sinhala commentaries on Theravada teachings and practices. According to Sarah Shaw, in Theravada this systematic work is “the principal text on the subject of meditation.” -from Wikipedia

At the Ranch, in Rajneeshpuram, I worked in the Buddhaghosa department. Which is the name that Osho gave to the department that was responsible for the sale and distribution of all of Osho’s books. Part of that work included the warehousing of all of Osho’s books. We had three co-ordinators, Ma Prem Gatha, Ma Prem Gyano and Swami Rama. They were a triumvirate of coordination.

Some of the sannyasins who worked there were, Ma Yoga Rabya, Swami Red Hawk, Shailandra and Amit (Osho’s brothers), Swami Keerti, Ma Dharma Jyoti, Ma Prem Kaveesha and these are just a few, there were many others.

So where is everybody these days: Gatha lives full time at the Ramana Ashram in Tiruvanamalai, India. Gyano lives and works at the Insight Mediation Society in Barre, Massachusetts. Swami Rama worked closely with the American Advaita teacher Robert Adams in Sedona, Arizona, before Robert’s passing, and has himself passed on a few years ago. Ma Yoga Rabiya lives at a retirement home in Ashland, Oregon, she must be in her 90’s and is still going strong. Red Hawk is a renown poet and author of eight books. Shailandra is leading meditation meetings. Amit is living and working at Osho International Meditation Resort in Pune. Swami Keerti started OshoWorld, is the author of numerous books, and leads meditation camps around the world. Jyoti lives and works at OshoDham in Delhi and also leads meditation workshops. Kaveesha started the Osho Academy in Sedona, and passed away in 1999. And myself, I am maintaining the blogsite Sat Sangha Salon at o-meditation.com which posts the words of many buddhas, mostly from Buddha Osho.

Buddhaghosa was quite the greenhouse for sprouting meditation and interestingly, the word buddhaghosa means voice of the Buddha in Pali.

-purushottama

Here you can download a PDF copy of Buddhagosa’s Visuddhimagga (The Path of Purification).

What is Zen – Osho

What is Zen? Zen is a very extraordinary growth. Rarely does such a possibility become an actuality because many hazards are involved. Many times before the possibility has existed – a certain spiritual happening could have grown and become like Zen, but it was never realized to its totality. Only once in the whole history of human consciousness has a thing like Zen come into being. It is very rare.

So first I would like you to understand what Zen is, because unless you do that these anecdotes won’t be much help. You need to know the complete background. In that background, in that context, these anecdotes become luminous – suddenly you attain to the meaning and the significance of them, otherwise they are separate units. You can enjoy them; sometimes you can laugh at them; they are very poetic; in themselves they are beautiful, unique pieces of art, but just by looking at these anecdotes you will not be able to penetrate into the significance of what Zen is.

So first try to follow me slowly through the growth of Zen – how it happened. Zen was born in India, grew in China, and blossomed in Japan. The whole situation is rare. Why did it happen that it was born in India, but could not grow here and had to seek a different soil? It became a great tree in China, but could not blossom there, it had to again seek a new climate, a different climate – and in Japan it blossomed like a cherry tree, in thousands of flowers. It is not coincidental; it is not accidental; it has deep inner history. I would like to reveal it to you.

India is an introvert country, Japan is extrovert, and China is just in the middle of these two extremes. India and Japan are absolute opposites. So how come the seed was born in India and blossomed in Japan? They are opposites; they have no similarities; they are contradictory. And why did China come just in the middle, to give soil to it?

A seed is introversion. Try to understand the phenomenon of the seed, what a seed is. A seed is outgoing; a seed has really turned upon itself. A seed is an introvert phenomenon, it is centripetal – the energy is moving inwards. That’s why it is a seed, covered and closed from the outer world completely. In fact a seed is the loneliest, most isolated thing in the world. It has no roots in the soil, no branches in the sky; it has no connection with the earth, no connection with the sky. In fact, it has no relationships around it. A seed is an absolute island, isolated, caved in. It does not relate. It has a hard shell around it, there are no windows, no doors; it cannot go out and nothing can come in.

Seed is natural to India. The genius of Indian can produce seeds of tremendous potentiality, but cannot give them soil. India is an introverted consciousness.

India says the outer doesn’t exist and even if it exists it is of the same stuff that dreams are made of. The whole genius of India has been trying to discover how to escape from the outer, how to move to the inner cave of the heart, how to be centered in oneself, and how to come realize that the whole world that exists outside consciousness is just a dream – at the most beautiful, at the worst a nightmare; whether beautiful or ugly, in reality, it is a dream, and one should not bother much about it. One should awake, and forget the whole dream of the outer world.

The whole effort of Buddha, Mahavir, Tilopa, Gorakh, Kabir, their whole effort through the centuries, has been how to escape from the wheel of life and death: how to enclose yourself, how to completely cut yourself from all relationships, how to be unrelated, detached, how to move in and to forget the outer. That’s why Zen was born in India.

Zen means dhyan. Zen is a Japanese change of the word dhyan. Dhyan is the whole effort of Indian consciousness. Dhyan means to be so alone, so into your own being, that not even a single thought exists. In fact, in English, there is no direct translation.

Contemplation is not the word. Contemplation means thinking, reflection. Even meditation is not the word because meditation involves an object to meditate upon; it means something is there. You can meditate on Christ, or you can meditate on the cross. But dhyan means to be so alone that there is nothing to meditate upon. No object, just simple subjectivity exists – consciousness without clouds, a pure sky.

When the word reached China it became ch’an. When ch’an reached Japan, it became Zen. It comes from the same Sanskrit root, dhyan.

India can give birth to dhyan. For millennia the whole Indian consciousness has been travelling on the path of dhyan – how to drop all thinking and how to be rooted in pure consciousness. With Buddha the seed came into existence. Many times before also, before Gautam Buddha, the seed came into existence, but it couldn’t find the right soil so it disappeared. And if the seed is given to the Indian consciousness it will disappear, because the Indian consciousness will move more and more inwards, and the seed will become smaller and smaller and smaller, until a moment comes when it becomes invisible. A centripetal force makes things smaller, smaller, smaller – atomic – until suddenly they disappear. Many times before Gautam Buddha the seed was born – Gautam Buddha was not the first to meditate and to become a dhyani, to become a great meditator. In fact he is one of the last of a long series. He himself remembers twenty-four Buddha’s before him. Then there were twenty-four Jaina Teerthankaras and they all were meditators. They did nothing else, they simply meditated, meditated, meditated, and came to a point where only they were, and everything else disappeared, evaporated.

The seed was born with Parasnath, with Mahavir, Neminath, and others, but then it remained with the Indian consciousness. The Indian consciousness can give birth to a seed, but cannot become the right soil for it. It goes on working in the same direction and the seed becomes smaller and smaller, molecular, atomic and disappears. That’s how it happened with the Upanishads; that’s how it happened with the Vedas; that’s how it happened with Mahavir and all others.

With Buddha it was also going to happen. Bodhidharma saved him. If the seed had been left with the Indian consciousness, it would have dissolved. It would never have sprouted, because a different type of soil is needed for sprouting – a very balanced soil. Introversion is a very deep imbalance, it is an extreme.

Bodhidharma escaped with the seed to China. He did one of the greatest things in the history of consciousness: he found the right soil for the seed that Buddha had given to the world.

Buddha himself is reported to have said: My religion will not exist for more than 500 years; then it will disappear. He was aware that it always happened that way. The Indian consciousness goes on grinding it into smaller and smaller and smaller pieces; then a moment comes when it becomes so small that it becomes invisible. It is simply no longer part of this world; it disappears into the sky.

Bodhidharma’s experiment was great. He looked all around the world and observed deeply for a place where this seed could grow.

China is a very balanced country, not like India, not like Japan. The golden mean is the path there. Confucian ideology is to remain always in the middle: neither be introvert, nor be extrovert; neither think too much of this world, nor too much of that world – just remain in the middle. China has not given birth to a religion, just morality. No religion has been born there; the Chinese consciousness cannot give birth to a religion. It cannot create a seed. All the religions that exist in China have been imported, they have all come from the outside; Buddhism, Hinduism, Mohammedanism, Christianity – they have all come from the outside. China is a good soil but it cannot originate any religion, because to originate a religion one has to move into the inner world. To give birth to a religion one has to be like a feminine body, a womb.

The feminine consciousness is extremely introvert. A woman lives in herself; she has a very small world around her, the most minimum possible. That is why you cannot interest a woman in things of great vastness. No. You cannot talk about Vietnam to her, she doesn’t bother. Vietnam is too far away, too outer. She is concerned with her family, her husband, the child, the dog, the furniture, the radio set, the TV. A very small world is around her, just the minimum. Because she doesn’t have a very big world around it is very difficult for man and woman to talk intelligently – they live in different worlds. A woman is beautiful only when she keeps quiet; the moment she starts talking then stupid things come out of her. She cannot talk intelligently. She cannot be very philosophic; no, that’s not possible. These things are too far away, she doesn’t bother. She lives in the very small circle of her own world, and she is the center. And whatsoever is meaningful is meaningful only in concern to herself – otherwise it is not meaningful. She cannot see why you are bothered about Vietnam. What is the matter with you? You are not related to the Vietnamese at all. Whether there is a war happening or not, it is no concern of yours. And the child is ill and you are bothering about Vietnam! She cannot believe that she is present near you and you are reading the newspaper.

Women live in a different world. A woman is centripetal, introvert. All women are Indian – wherever they are it makes no difference. Man is centrifugal, he goes out. The moment he can find an excuse he will escape from the home. He comes to the home only when he cannot go anywhere else; when all the clubs and hotels are closed, then, what to do? He comes back home. Nowhere to go, he comes home.

A woman is always home-centered, home based. She goes out only when it is absolutely necessary, when she cannot do otherwise. When it has become an absolute necessity she goes out. Otherwise she is home based.

Man is a vagabond, a wanderer. The whole of family life is created by women, not by men. In fact, civilization exists because of woman, not because of man. If he is allowed he will be a wanderer – no home, no civilization. Man is outgoing, woman is in-going; man is extrovert, woman is introvert. Man is always interested in something other than himself, that’s why he looks healthier. Because when you are too concerned with yourself, you become ill. Man is more happy looking.

You will always find women sad and too concerned with themselves. A little headache and they are very concerned, because they live inside – the headache becomes something big, out of proportion. But a man can forget the headache; he has too many other headaches. He creates so many headaches around himself that there is no possibility of coming upon his own headache and making something out of it. It is always so little he can forget about it. A woman is always concerned – something is happening in the leg, something in the hand, something in the back, something in the stomach, always something – because her own consciousness is focused inwards. A man is less pathological, more healthy, more outgoing, more concerned about what is happening to others.

That’s why, in all religions, you will find that if there are five persons present, four will be women, and one a man. And that one man may have only come because of some woman – the wife was going to the temple so he had to go with her. Or, she was going to listen to a talk on religion, so he came with her. In all churches this will be the proportion, in all churches, temples, wherever you go. Even with Buddha this was the proportion, with Mahavir this was the proportion. With Buddha there were fifty thousand sannyasins – forty thousand women and ten thousand men. Why?

Physically man can be healthier; spiritually woman can be healthier, because their concerns are different. When you are concerned with others you can forget your body, you can be more physically healthy, but religiously you cannot grow so easily. Religious growth needs an inner concern. A woman can grow very, very easily into religion, that path is easy for her, but to grow in politics is difficult. And for a man to grow in religion is difficult. Introversion has its benefits; extroversion has its benefits – and both have their dangers.

India is introvert, a feminine country; it is like a womb, very receptive. But if a child remains in the womb forever and forever and forever, the womb will become the grave. The child has to move out from the mother’s womb otherwise the mother will kill the child inside. He has to escape, to find the world outside, a greater world. The womb may be very comfortable – it is! Scientists say we have not yet been able to create anything more comfortable than the womb. With so much scientific progress we have not made anything more comfortable. The womb is just a heaven. But even the child has to leave that heaven and come outside the mother. Beyond a certain time, the mother can become very dangerous. The womb can kill, because it will then become an imprisonment – good for a time, when the seed is growing, but then the seed has to be transplanted to the outside world.

Bodhidharma looked around, watched the whole world, and found that China had the best soil; it was just a middle ground, not extreme. The climate was not extreme, so the tree could grow easily. And it had very balanced people. Balance is the right soil for something to grow: too cold is bad, too hot is bad. In a balanced climate, neither too cold nor too hot, the tree can grow.

Bodhidharma escaped with the seed, escaped with all that India had produced. Nobody was aware of what he was doing, but it was a great experiment. And he proved right. In China, the tree grew, grew to vast proportions.

But although the tree became vaster and vaster, no flowers grew. Flowers did not come, because flowers need an extrovert country. Just as a seed is introvert, so a flower is extrovert. The seed is moving inwards; the flower is moving outwards. The seed is like male consciousness. The flower opens to the outer world and releases its fragrance to this outside world. Then the fragrance moves on the wings of the wind to the farthest possible corner of the world. To all directions, the flower releases the energy contained in the seed. It is a door. Flowers would like to become butterflies and escape from the tree. In fact, that is what they are doing, in a very subtle way. They are releasing the essence of the tree, the very meaning, the significance of the tree to the world. They are great sharers. A seed is a great miser, confined to itself, and a flower is a great spendthrift.

Japan was needed. Japan is an extrovert country. The very style of life and consciousness is extrovert. Look . . .  in India nobody bothers about the outside world very much: about clothes, houses, the way one lives. Nobody bothers. That is why India has remained so poor. If you are not worried about the outside world, how can you become rich? If there is no concern to improve the outside world you will remain poor. And India is always very serious, always getting ready to escape from life, with Buddha’s talking about how to become perfect drop-outs from existence itself – not only from society, ultimate drop-outs from existence itself! The existence is too boring. For the Indian eye life is just a grey color – nothing interesting in it, everything just boring, a burden. One has to carry it somehow, because of past karmas. Even if an Indian falls in love he says it is because of past karmas, one has to pass through it. Even love is like a burden one has to drag.

India seems to be leaning more towards death than life. An introvert has to lean towards death. That’s why India has evolved all the techniques how to die perfectly, of how to die so perfectly that you are not born again. Death is the goal, not life. Life is for fools, death is for those who are wise. Howsoever beautiful a Buddha, a Mahavir may be, you will find them closed; around them a great aura of indifference exists. Whatsoever is happening, they are not concerned at all. Whether it happens this way or that way makes no difference; whether the world goes on living or dies, it makes no difference . . . a tremendous indifference. In this indifference flowering is not possible; in this inner-confined state, flowering is impossible.

Japan is totally different. With the Japanese consciousness it is as if the inner doesn’t exist, only the outer is meaningful. Look at Japanese dresses. All the colors of flowers and rainbows – as if the outer is very meaningful. Look at an Indian when he is eating, and look at the Japanese. Look at an Indian when he takes his tea – and the Japanese.

Japanese create a celebration out of simple things. Taking tea, he makes it a celebration. It becomes an art. The outside is very important; clothes are very important, relationships are very important. You cannot find more out-going people in the world than the Japanese – always smiling and looking happy. For the Indian they will look shallow; they will not look serious. Indians are the introvert people and the Japanese are the extrovert: they are opposites.

Japanese is always moving in society. The whole Japanese culture is concerned with how to create a beautiful society, how to create beautiful relationships – in everything, in every minute thing – how to give them significance. Their houses are so beautiful. Even a poor man’s house has a beauty of its own; it is artistic, it has its own uniqueness.

It may not be very rich, but still it is rich in a certain sense – because of the beauty, the arrangement, the mind that has been brought to every small, tiny detail: where the window should be, what type of curtain should be used, how the moon should be invited from the window, from where. Very small things, but every detail is important.

With the Indian nothing matters. If you go to an Indian temple, it is without any windows; there is nothing, no hygiene, no concern with air, ventilation – nothing. Even temples are ugly, and anything goes –dirt or dust, nobody bothers. Just in front of the temple you will find cows sitting, dogs fighting, people praying. Nobody bothers. No sense of the outer, they are not at all concerned with the outer.

Japan is very concerned with the outer – just at the other extreme. Japan was the right country. And the whole tree of Zen was transplanted in Japan, and there it blossomed, in thousands of colors. It flowered.

This is how it has to happen again. I am again talking about Zen. It has to come back to India because the tree has flowered, and the flowers have fallen and Japan cannot create the seed. Japan cannot create the seed: it is not an introvert country. So everything has become an outer ritual now. Zen is dead in Japan. It did flower in the past, but now, if by reading in books – reading D. T. Suzuki and others – if you go to Japan in search of Zen, you will come back empty-handed. Now Zen is here; in Japan it has disappeared. The country could help it to flower, but now the flowers have disappeared, fallen to the earth, and nothing is there any more. There are rituals – the Japanese are very ritualistic – rituals exist. Everything in Zen monasteries is still continued the same way, as if the inner spirit is still there, but the inner shrine is vacant and empty. The master of the house has moved. The God is there no more – just empty ritual. And they are extrovert people, they will continue the ritual. Every morning they will get up at five – there will be a gong – they will move to the tea-room, and they will take their tea; they will move to their meditation hall, and they will sit with closed eyes. Everything will be followed exactly as if the spirit is there, but it has disappeared. There are monasteries, there are thousands of monks, but the tree has flowered and seeds cannot be created there.

Hence, I am talking so much about Zen here –because, again, only India can create the seed. The whole world exists in a deep unity, in a harmony – in India the seed can again be given birth. But now many things have changed around the world. China is no longer a possibility, because it has itself become an extrovert country. It has become communistic: now matter is more important than the spirit. And now it is closed for new waves of consciousness.

To me, if any country can in the future become again the soil, it is England.

You will be surprised, because you may think it is America. No. Now the most balanced country in the world is England, just as in the ancient days it was China. The seed has to be taken to England and planted there; it will not flower there, but it will become a big tree. English consciousness – conservative, always following the middle way, the liberal mind, never moving to the extremes, just remaining in the middle – will be helpful. That is why I am allowing more and more English people to settle around me. It is not only for visa reasons! Because once the seed is ready, I would like them to take it to England. And from England it can go to America, and it will have flowering there, because America is the most extrovert country right now.

I tell you that Zen is a rare phenomenon, because only if all these situations are fulfilled can such a thing happen.

-Osho

From The Grass Grows by Itself, 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.

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

For Such a Mind, Self-inquiry will Become Easy – Ramana Maharshi

11. What is the means for constantly holding on to the thought ‘Who am I?’

R.M. When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?

R.M. Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).

Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed.  The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.

13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?

R.M. As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?

R.M. Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds – one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds – auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

15. How long should inquiry be practised?

R.M. As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

-Ramana Maharshi

From Who Am I?

They Danced, They Found, They Absorbed – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

“And what are you doing?” they asked.

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

-Osho

From Osho Upanishad, Discourse #27

Copyright© OSHO International Foundation

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

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

Feel Alone and Feel Love – Osho

Never before have I felt so much love and never before so alone. Thank you, Osho

Prem Turiya, it is something very deep to be understood, something of great significance. Love always brings aloneness. Aloneness always brings love. They are never separate.

People think just the opposite. People think, “When you are in love, how can you be alone?” They don’t make any distinction between two words: loneliness and aloneness. Hence the confusion.

When you are in love, you cannot be lonely; that is true. But when you are in love, you are bound to be alone — that is even far truer. Loneliness is a negative state. Loneliness means you are hankering for the other. Loneliness means you are dark, dismal, in despair. Loneliness means you are frightened. Loneliness means you are feeling left behind. Loneliness means nobody needs you. It hurts. Loneliness is like a wound.

Aloneness is like a flower. I know your dictionaries will say that loneliness and aloneness are synonyms — they are not. They are totally different phenomena. Loneliness is a wound and can turn into a cancer. Many more people die of loneliness than of any other disease. The world is full of lonely people, and because of their loneliness they go on doing all kinds of stupid things to somehow stuff that wound, that hollowness, that emptiness, that negativity.

The lonely person starts eating too much, just to feel full. The lonely person starts gathering fat. The lonely person starts taking alcohol or other drugs, from soma to LSD — because he wants to forget himself the loneliness is so ugly, so scary, so deathlike that one wants to escape from it. The lonely person sits before his TV glued to the chair for four, five, even six hours. The average American sits for six hours before the TV — just burning his eyes. But what else to do? Where to go? With whom to commune?

Communication has stopped. People are not talking to each other; at the most they talk at the other, but not to the other. People have forgotten how to reach the other; people have become parallel lines, running very close but meeting nowhere. Even husbands and wives, even friends, even so-called lovers, are parallel lines never meeting anywhere. Running very close, hoping that tomorrow the meeting will happen, but that is just a hope, that is just an illusion. That keeps people somehow going on.

It is like if you go to the rail-track and you see the rails running parallel — far away in the distance they appear to be meeting, but they never meet. You can go to that place and you will not find them meeting. As you move closer, the meeting-point will move farther away. The distance between you and the so-called meeting-point will remain the same.

The world is very lonely; hence people go into drugs or into sex, or into any kind of entertainment that keeps them, at least for the time being, forgetful of the loneliness. The wound is oozing with pus. We hide it in many ways — with great possessions, with a big palace, with much money, with new gadgets — but the wound continues, gadgets won’t hide it. You can have the biggest house in the world and still you will be as lonely in it as you were in your small cottage. It is not going to make any difference — possessions cannot change your inner loneliness.

And then people go on relating with others, but because they are both lonely, relationship is not possible; relationship cannot grow out of need. Relationship grows only out of overflowing energies, never out of needs. If one person is needy and the other is also needy, then both will try to exploit the other. The relationship will be that of exploitation, not of love, not of compassion. It will not be of friendship. It will be a kind of enmity — very bitter, but sugar-coated. And sooner or later, the sugar wears out; by the time the honeymoon is over the sugar is gone and all is bitter. And now they are caught. First, they used to be lonely separately, now they are lonely together — which hurts even more. Just see a husband and a wife sitting in the room, both lonely. On the surface together, deep down lonely. The husband lost in his own loneliness, the wife lost in her own loneliness. The saddest thing in the world is to see two lovers, a couple, and both lonely — the saddest thing in the world!

Aloneness is totally different. Aloneness is a flower, a lotus blooming in your heart.

Aloneness is positive, aloneness is health. It is the joy of being yourself. It is the joy of having your own space.

Yes, when you are in love, Turiya, you feel aloneness. Aloneness is beautiful, aloneness is a blessing. But only lovers can feel it, because only love gives you the courage to be alone, only love creates the context to be alone. Only love fulfills you so deeply that you are no more in need of the other — you can be alone. Love makes you so integrated that you can be alone and ecstatic. Love becomes the contrast: love and aloneness are two polarities of one energy.

And it is good to understand it, because sometimes it happens that lovers don’t allow each other space enough to be alone. If lovers don’t allow each other space to be alone, then love will be destroyed, because it is out of aloneness that love gets fresh energy, fresh juices. When you are alone, you accumulate energy to a point from where it starts overflowing.

That overflowing becomes love — then you can go and share with your friend, with your woman, with anybody you love. You have enough to share now; in fact, too much — you have to share. And it is not that you are obliging the other; in fact, you are being obliged by the other. When the cloud is heavy it has to rain, and it is grateful to the earth that it allowed it to rain, that it absorbed it, that it received it like a guest, that it welcomed it. When the flower opens, it has to release its fragrance. It is thankful to the winds that they have taken its fragrance in all directions.

When alone, one gathers energy. Energy is life and energy is delight, and energy is love and energy is dance and energy is celebration. Then everything is possible if energy is there.

Then it will become a song, then it will become a dance, then it will become love. And when energy is too much there, only then can it become orgasmic.

Many people make love but have no idea of what orgasm is, because they are already dissipated. When they are making love, they are empty; when they are making love there is no energy to be shared. When they are making love, they cannot overflow. Their orgasm is at the most genital. Their orgasm is a very small, mediocre thing; nothing of any spiritual value. It is like a sneeze. Yes, after a sneeze you feel a little better. Or like scratching your back — it feels good. You are relieved.

Orgasm is not a relief: orgasm is a celebration. And orgasm is a meeting of you, through the other, with the whole. Orgasm is always divine — the other becomes the door and you enter into the divine. Orgasm is always spiritual; it is never sexual. Those who think that orgasm is sexual have not understood anything at all; they don’t know anything about sex and they don’t know anything about orgasmic experiences. Orgasm is always samadhi, ecstasy. But people don’t know because they meet out of need, not out of overflowing energies.

So when you are in love, a great need arises to be alone — only in love, remember, a great need arises to be alone. And real lovers are those who give freedom to the other to be alone. They will be full of energy soon and they will come together and shower their energy on each other. When alone, the great desire to share will arise. See the rhythm: when in love, you would like to be alone; when alone, soon you would like to be in love. Lovers come close and go away, come close and go away — there is a rhythm. Going away is not anti-love; going away is just getting your aloneness again, and the beauty of it and the joy of it. But whenever you are full of joy, an intrinsic, inevitable necessity arises to share it. Nobody can contain joy — and the joy that can be contained by you is not of much worth. The joy is bigger than you, it cannot be contained by you. It is a flood! You cannot contain it; you have to seek and search for people to share it with.

What happens in your love affairs happens on a higher plane to all the Buddhas. When Buddha became enlightened, he became so full of energy, so full of joy, that he had to share it. For forty-two years he went from one village to another, constantly sharing his joy.

That’s what I am doing with you. I am not a teacher. I have nothing to teach, no teaching to impart, no information … but I am here to share my being. I am too full, the cloud is too heavy. And if you can receive me, I will be grateful to you.

It is out of too much that sharing arises. And enlightenment, Buddhahood, Christ-consciousness, bridge you with the God. Infinite sources of energy become available to you. Inexhaustible sources are yours. You can go on sharing, and the more you share, the more goes on coming to you.

Aloneness has reached its ultimate peak. The Master is the most alone person in the world, and hence the Master is the greatest lover in the world. You cannot find a greater lover than a Buddha or a Christ. But now the love is so qualitatively different that it has the quality of friendship, compassion, empathy. The passion has disappeared.

Passion is tiny, small; compassion is immense, huge, enormous, infinite. When passion becomes infinite it is compassion.

Turiya, your experience is beautiful, and you have understood its beauty; hence, you have felt like thanking me.

You say: Never before have I felt so much love and never before so alone. Those are two aspects of the same coin.

And you say: Thank you, Osho.

You have understood it. I am happy that you have been able to see the connection between love and aloneness. Enjoy both. Never choose one out of the two, because if you choose one both will die. Allow both to happen. When aloneness happens, move into it; when love happens, move into it. Aloneness means moving in, love means moving out.

Aloneness is the breath going in, love is the breath going out. And if you stop one, you will die. You cannot hold the breath in; you cannot hold the breath out. Breathing is a total process, and in the total process the incoming breath is as much essential as the outgoing breath. Love is the outgoing breath; aloneness is the incoming breath. And that’s how your soul lives; that’s how you become soulful.

Allow both. Never choose! Choicelessly allow both. And go with wherever the breath is going. Aloneness is interiority, love is exteriority.

Carl Gustav Jung has made these words very famous. He divided people basically into two types: the introverts and the extroverts. That is a wrong division. People cannot be categorized that way. People cannot be pigeon-holed this way. I have never come across anyone who is just introvert — he will die immediately, because he will have only the in-breath. I have never come across a person who is just extrovert — he will die too. People are both.

It is possible that one is more of an extrovert than an introvert, and vice versa. And that’s what brings imbalance to your personality. One should be both simultaneously. One should be balanced.

My sannyasins have to be extrovert introverts, introvert extroverts — both together. This is one of the most important things to be understood, because in the past the monks have tried to be just introverts. They were called the other-worldly people, the people who renounce the world and move into the monasteries and the mountains and the deserts. They decided that only to be an introvert is the right way to connect with God — as if God is not without, but only within.

And the other, the worldly person, has remained extrovert. He thinks he has nothing to do with introversion, meditation, prayer. His interest is in money, power, prestige, people, crowds — the world. He never looks in. This is a very schizophrenic arrangement.

I would like my sannyasins not to be schizophrenic but whole. Be in the world and yet be not of it. Move between the outside and the inside, and let the movement become as smooth as possible, as simple as possible. Just as you come out of your house into the garden: it is too cold inside, you come out. It is too sunny outside; soon you start feeling hot, soon you start perspiring, and you move in — into the house, into the coolness and the shade of the house. Just as you move inside the house and outside the house, go on moving in and out — both are yours.

The old sannyasins, the old monks, claimed only the inner, they denied the outer. My message is: Nothing has to be denied — the whole belongs to you. I give you the whole universe, the inner and the outer both. And I would not like you to become introverts, because those who are introverts against extroversion become ill, pathological, dormant, stagnant, closed, disconnected, uprooted. They start living a windowless existence. They start living in unnecessary misery. They never come to know what aloneness is, because aloneness cannot be known without love — they only know loneliness. And loneliness is not health; loneliness is illness.

And the people who live only in the outside world and never think of the inner, they are on the other extreme. They know something of love, but their love is never more than lust — because love cannot happen unless aloneness has also happened in you. Their love is a beautiful name for lust. They need the other, they exploit the other, they possess the other. And when you possess the other, the other possesses you. People become slaves, and people are reduced to things. People are no more people.

The person who lives only on the outside, without knowing his inside, is poor, very poor — unaware of his inner treasures. And the person who lives only in the inside is also poor, because he never becomes aware of the beauty of existence, of the stars, of the sands and the sun, of the trees and the birds.

The inner and the outer are not two. The inner is the inner of the outer, and the outer is the outer of the inner. My sannyasin has to be both together. I would like to create a new man whom Carl Gustav Jung cannot categorize, whom he cannot call extrovert or introvert, for whom he will have to find a new word — because he will be whole, he will be both. He will be as much in his body as in his soul; he will be a materialist as much as a spiritualist. He will be of this world as much as of that, and he will have no division in his mind, and no choice.

Turiya, something beautiful has happened to you go on moving in the same direction.

Don’t go astray, because it is very easy to go astray. Our old habits, our old concepts, go on dragging us back to the old patterns. Your mind will say, “This is not aloneness, this is loneliness.” Your mind will try to destroy it by calling it loneliness. Beware! Beware of your own mind! because there is no greater enemy than your own mind.

And by ‘mind’ I mean your past. Go on dying to the past and go on learning new things.

You have stumbled upon something tremendously valuable, utterly new and fresh. Love brings aloneness: aloneness brings love. That too will happen.

Now you have said: Never before have I felt so much love and never before so alone.

I would like each of my sannyasins to feel like Turiya — feel alone and feel love. And never create any conflict between the two. Create a symphony out of the two, and you will have a richness which is very rare.

-Osho

From The Fish in the Sea is Not Thirsty, Discourse #2

Copyright© OSHO International Foundation

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

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

Osho Speaks on Nadabrahma Meditation

It is a mantra meditation, and mantra is one of the most potential ways. It is very simple yet tremendously effective, because when you chant a mantra or you chant a sound your body starts vibrating; your brain cells particularly start vibrating.

If rightly done your whole brain becomes tremendously vibrant, and the whole body also. Once the body starts vibrating and your mind is already chanting, they both fall in a tune. A harmony – which is ordinarily never there – between the two. Your mind goes on its way, your body continues on its own. The body goes on eating, the mind goes on thinking. The body goes on walking on the road the mind is moving far away in the stars. They never meet – they both go on separate pathways, and that creates a split.

The basic schizophrenia is created because the body goes in one direction, the mind goes in another direction. And you are the third element – you are neither the body nor the mind, so you are pulled apart by these two. Half of your being is pulled by the body and half of your being is pulled by your mind. So there is great anguish – one feels torn apart.

In a mantra meditation – Nadabrahma or any chanting – this is how the mechanism works: when you start chanting a sound – and any sound will do; even abracadabra – if you start resounding inside, the body starts responding. Sooner or later a moment comes when the body and the mind are both together in one direction for the first time. When body and mind are both together, you are free from the body and the mind – you are not tom apart. Then the third element which you are in reality – call it soul, spirit, atma, anything – that third element is at ease because it is not being pulled in different directions.

The body and the mind are so much engrossed in chanting that the soul can slip out of them very easily, unobserved, and can become a witness – can stand out and look at the whole game that is going on between the mind and the body. It is such a beautiful rhythm that the mind and body never become aware that the soul has slipped out… because they don’t allow so easily, mm? they keep their possession. Nobody wants to lose his possession. The body wants to dominate the soul, the mind wants to dominate the soul. This is a very sly way to get out of their hold. They become drunk with the chanting, and you slip out.

So in Nadabrahma, remember this: let the body and mind be totally together, but remember that you have to become a witness. Get out of them, easily, slowly, from the back door, with no fight, with no struggle. Mm? they are drinking – you get out, and watch from the outside…. This is the meaning of the English word ‘ecstasy’ – to stand out. Stand out and watch from there… and it is tremendously peaceful. It is silence, it is bliss, it is benediction.

This is the whole secret of chanting – that’s why chanting has prevailed down the centuries. There has never been a religion that has not used chanting and mantra. But there is a danger also! If you don’t get out, if you don’t become a witness, there is a danger – then you have missed the whole point. If you become drunk with the body and the mind and your soul also becomes drunk, then  chanting is an intoxicant. Then it is like a tranquillizer – it will give you a good sleep, that’s all. It is a lullaby. Good – nothing wrong in it – but not of any real value either.

So this is the pitfall to be remembered: chanting is so beautiful that one wants to get lost. If you are lost, then good, you enjoyed a rhythm, an inner rhythm, and it was beautiful and you liked it, but it was like a drug – it is an acid trip. By chanting, by the sound, you created certain drugs in your body.

Chanting creates chemical changes in the body, and those changes are no different than marijuana or LSD. Some day, when research goes deeper into meditation, they are going to find that chanting creates chemical changes – just as fasting also creates chemical changes. After the seventh or eighth day of fasting, one feels tremendously jubilant, weightless, very glad for no reason, delighted – as if all burden has disappeared. Your body is creating a certain chemical change.

I am as much against LSD as I am against fasting. And if chanting is used as a drug, I am against it. So the point to be remembered is that you have to use the sound, the chanting, the mantra, not as an intoxicant for your being. Let it be an intoxicant for the body and the mind but you slip out of it before you become intoxicated; you stand out and you watch. You see the body swaying and you see the mind feeling very very peaceful and calm and quiet. Watch from the outside and be alert like a flame.

If this is not done you will have a good sleep but nothing more. Then it is a good thing for health but nothing for the ultimate growth.

Good – pay attention to Nadabrahma, mm? And sometimes sitting silently, start chanting anything, ‘aum’, will do, or choose anything, any word, and get in tune with it. Meaning is not important: it can be meaningless – it can be meaningful. ‘Aum’ has no meaning. Or you can create your own mantra and chant it. But remember to slip out of it.

Let the body get drunk, let the mind get drunk, let them fall into a deep love-affair with each other, and you slip out of it. Don’t stay there longer – otherwise you will fall asleep. And if one falls asleep, it is not meditation. Meditation means awareness. So remember it!

-Osho

From The Buddha Disease, Chapter 31

Copyright© OSHO International Foundation

Also see OSHO Nadabrahma Meditation

You can read the entire book online at the Osho Library.

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