The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.

No Time Left for Any Device – Osho

In the last few weeks you have been talking a lot about the world running fast towards a dead end, without showing any more hope that things will ever change. On the other hand, up to one month ago, you talked on the possibility that the presence of two hundred enlightened people, or even one, could save the world. Why this shift of emphasis? Did you give up on the other possibility? Dis something happen within the last few weeks that made your vision change?

Chidananda, it is true that I have been talking a lot about the world running fast towards a dead end. The reason is, factually it is running towards an end. But it was running towards its end before, too. Now I want it to be absolutely emphasized on your consciousness, so that you stop postponing your own transformation. Man’s mind is so stupid that if there is a little possibility to postpone, then he will postpone for tomorrow – unless he comes to a dead-end street where there is no way to go forward and he has to take an absolute about-turn.

But things in the world are not visible to you. You may go on sleeping and the world may die. It is urgent that you take it seriously that the world may not be there tomorrow. You don’t have time to waste for anything else other than your own awakening.

I still know if there are two hundred enlightened people in the world, the world can be saved; but I have never told you that just one enlightened man can save the world. It is a heavy load. One single enlightened man cannot carry it; two hundred is the minimum. But from where to bring those two hundred people? They have to be born amongst you – YOU have to become those two hundred people. And your growth is so slow, there is every fear that before you become enlightened the world will be gone.

You are not putting your total energy into meditation, into awareness. It is one of the things that you are doing, amongst many; and it is not even the first priority of your life. I want it to become your first priority. The only way is that I should emphasize, deeply into your consciousness, that the world is going to end soon.

And if you are not awakened before its end, you will be lost in a long journey, because evolution will start from the very beginning on some other planet. On this planet it took four billion years for man to arrive. His life began in the ocean as a fish. On another planet, if this planet is destroyed, life will continue, but it will have to begin from the very beginning – and after four billion years you may be again a human being. It is a great risk to take.

Nothing has changed in the world; everything is going exactly in the direction of death – a little faster of course – and the moment of total annihilation is coming very close. It all depends on what your priorities are. If being awakened has become your priority, and you are ready to sacrifice everything for it, then there is hope.[…]

I have been telling you that two hundred enlightened people can save the world. Existence is very generous; it cannot destroy two hundred awakened people, who have reached to the highest peak of consciousness – which has taken four billion years of evolution. But you have to become those two hundred people! To wake you up, I have been insisting that the end is very close. And this time it is not a parable.

Jesus used it as a device, that the end of the world is very close and the last judgment day is very close. His disciples asked him at the time of his departure – before the enemies got hold of him and when it was certain that he would be crucified the next day, their last question was, “When will we be seeing you again?” He said, “In this very life, because the end of the world is very close – but do what I have told you.”

And even Christians don’t know what he has told them. The last night before he was caught they were in the mountains and he told his disciples, “This may be the last night we are together, and I am going to do my prayer. While I am praying behind the bush you should remain awake. It is absolutely essential, to support my prayer, that you are awake. Don’t fall asleep.”

In the middle of his prayer he came back – and almost all were fast asleep. He woke them up and said, “Have you not heard me? I had told you, you have to remain awake. Can’t you remain awake just one night? – because I will not be here with you again. Even my death tomorrow cannot help you to remain awake?” They were very sorry. They said they would try, and he went again. This went on four, five times – he would come back and they would all be fast asleep.

According to me this was his last teaching: to remain awake. But Christianity has completely forgotten about it. And I have not seen a single commentary by Christians on the implications of why Jesus was so insistently saying, “Be awake!” He was trying his hardest because once he was gone, there was every possibility they would all fall asleep, just as the whole of humanity is asleep, and they would start doing in their dreams things that are not t be done. But things that are not to be done can be prevented only when you are aware, alert.

His last teaching was awareness, but the disciples failed him – not only those twelve intimate disciples failed him, for two thousand years all his disciples have failed him. The very word “awareness” has disappeared from the Christian idea of transforming human beings. Jesus was continually saying, “The end is very close.” That was a device because if you feel that there is enough time, why not sleep a little more? What is the hurry? But if there is no time left at all, perhaps the shock of it may wake you up.

What was only a device to Jesus, to me is not a device. It is a reality. The world is going to end.

I have been giving you hope, because I have to do two things: on the one hand I have to make it clear to you that the world is coming to its final suicide; and on the other hand, I have to give you the hope that still there is a possibility at least for you to become awakened.

Your awakening is of tremendous importance; it has never been so important before – neither with Jesus nor with Gautam Buddha – because there was enough time. Time has run out. We are at the far end of time.

To make you aware of the reality – so that you can make some effort to remain awake, to make some effort to be more conscious and not to get lost in trivia – is absolutely necessary. That’s why my insistence will go on growing, because every day the end is approaching closer.

Man is so asleep he is almost in a coma, and all his actions are arising out of this state of coma, otherwise, there is no necessity for the world to end. But we are carrying nuclear weapons within our souls. The end is going to come because of our own ignorance, our own deep sleep. […]

Such is the situation of humanity. At least YOU have to come out of it – and you need a constant hitting on your head to remind you that the times are no longer ordinary. And there have never been, in the whole history of man, such dangerous moments as those through which we are passing. It is no time for quarreling, arguing about theological matters; it is not intelligent to console yourself that some miracle will happen and the world war will be postponed. It is not only the world war – the attack is multidimensional.

The ecology of the earth is breaking down.

There are thousands of submarines moving around the earth in the ocean – and each submarine is carrying nuclear weapons so powerful that even the whole energy that was used in the Second World War is nothing compared to the energy of one submarine carrying nuclear missiles. The Soviet Union has its own submarines; America has its own submarines. Just by accident two submarines can collide, and the whole life on the planet will evaporate into smoke. And the politicians of the world are continually piling up more and more nuclear weapons.

The population of the world is growing so fast that just the growth of population will be enough to kill half of humanity out of hunger and thirst.[…]

These are the multi-dimensional ways that death is approaching the earth.

Because we have cut so many forests, a thick layer of carbon dioxide has gathered on top of our atmosphere, miles away from the earth, where the air ends. The layer is so thick that it has already increased the temperature more than it has ever been on the earth; and that rise of temperature is melting the ice of the north and south poles. If that ice goes on melting – and there is no way to prevent it – all the oceans of the world will rise four feet higher. And all your big cities are ports; they will be flooded with water, will become unlivable.

If this carbon dioxide becomes a little thicker, then the Himalayas and the Alps, which have eternal snow which has never melted, will start melting. The Himalayas alone have so much ice that if it melts completely, it will raise all the oceans of the world forty feet higher. All your cities will be drowned, and this is not a flood that is going to recede.

One of the most dangerous things happening is that carbon dioxide is going to accumulate more and more. The trees go on inhaling carbon dioxide. If you cut the trees you are cutting two things: the supply of oxygen for your life, and the place for carbon dioxide to be absorbed. It is a double-edged sword – and absolutely unnecessary.

Man has been trying to reach to the moon and to Mars, and before that, we were never aware that where the air ends, miles above earth… all around the earth there is a thick layer of a certain gas, ozone, O3, which is a very protective layer. Because of that ozone, life has been possible on earth. That ozone has only one function: it does not allow any sunrays which are destructive to life; it returns them. It allows only those rays which are life-giving.

Because of our rockets moving towards the moon and towards Mars, we have made holes, for the first time, in the layer of ozone. Now those holes are allowing in all the rays of the sun towards the earth –and death-rays are also included.

So when I say the end is not very far away, it is not like when Jesus says it – just a device. By the end of this century, you will see all these dimensions bringing death to you. It has to be emphasized: unless you become absolutely clear about death, you are not going to concentrate your whole energy on transforming your being.

People change with difficulty; they find it easier to remain as they are – just like stones,  like rocks. Change means a determined effort, a commitment to transform your energies, to take your being in an absolutely serious manner – it has not to be wasted in stupid things.[…]

Being alert means you have to stop being robots. Change your routines, move more consciously; let every act become an object of awareness. Then even these few years that are left are enough – more than enough. If you put your total energy into transformation, the destruction of the earth will not be your destruction. If you can die consciously, you have found the key to a higher life, to an eternal life, to a divine life.

-Osho

From The Hidden Splendor, Discourse #14

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.

Underlying Great Doubt there is Great Satori – Osho

Zen is the only revolutionary religion in the world. All the other religions are traditional, orthodox, superstitious, fundamentally based on belief. Any religion that is based on belief is a fiction, because belief simply means a repressed doubt.

Zen is an exception: it does not believe in anything – not even in the scriptures, not even in the sutras of Gautam Buddha. Belief, as such, is denied completely. I agree with it, without any condition; that has been my own whole approach.

Truth has to be experienced, not believed. Once you believe in it you will never experience it. Truth has to be searched for. Out of necessity, you have to doubt all the theories and ideologies propounded by the scriptures and others. If you don’t doubt them, you will be in a sheer confusion. If you believe in them you will stop there, at your belief. Your god will be a belief, not a truth. Your own very self will be just a belief, not something that you have lived, not something that you have danced, not something that you have touched. All beliefs take you away from yourself.

To find out the truth, you have to learn the art of disbelief.

Hence Zen has a very special position. Atheists also disbelieve, but they stop at their disbelief, just as theists stop at their belief. The atheist’s disbelief is only negative belief; it is nothing different. But when Zen talks of disbelief or doubt, it simply means a challenge to explore; not something to settle at, but to begin from there. You have discarded and eliminated all beliefs, all disbeliefs: then your pure consciousness asserts itself on its own accord. And the beauty of spontaneous flowering is the only beauty in the world.

Hakuin says – and Hakuin is one of the masters to be listened to very carefully – My humble advice to you distinguished persons who study the profound mystery of the  Buddha-dharma is this: your close examination of yourself must be as urgent as saving your own head were it ablaze. 

He is saying that your inquiry should be so intense and total… as if it is a question of life and death. If you don’t find it, your life is futile and fruitless. Unless you find it, you cannot blossom and dance and sing in joy. There will not be any rejoicing, any celebration, any festivity in your life. Your life will be a dark, unending night where the sun never rises.

Your efforts to penetrate into your own nature must be as tireless as the pursuit of an indispensable thing; your attitude toward the verbal teachings of the buddhas and patriarchs must be as hostile as that toward a deadly enemy. 

This can be said only by a great master, a buddha himself. He is saying that your attitude toward the verbal teachings of the buddhas and patriarchs must be as hostile as that toward a deadly enemy. The implication is that you should not believe in the word, but look for the experience. The word may be coming from the greatest master, but still, it is a word. And howsoever Buddha may have found himself, his nourishment is not going to be your nourishment. If he has quenched his thirst, all that he can say is, “Water has helped me to quench my thirst.” You can go on repeating ”H20” as a mantra but your thirst will not be quenched.

Zen says: Think of all the great words and great teachings as your deadly enemy. Avoid them, because you have to find your own source.

You have not to be a follower, an imitator. You have to be an original individual; you have to find your innermost core on your own, with no guide, no guiding scriptures.

It is a dark night, but with the intense fire of inquiry, you are bound to come to the sunrise. Everybody who has burned with intense inquiry has found the sunrise. Others only believe. Those who believe are not religious, they are simply avoiding the great adventure of religion by believing. 

In Zen, he who does not bring strong doubt to bear upon the koans is a dissolute, knavish good-for-nothing. Therefore it is said: “Underlying great doubt is great satori; where there is thorough questioning there will be a thorough-going experience of awakening.”

This is a unique quality of Zen. It says that hidden behind a great doubt is your satori, your enlightenment.

What exactly is doubt? Doubt means eliminating anything that is borrowed. It is not saying that something is not true, it says that “It is not my truth. And unless something is my truth, I am not going to discontinue my search.”

Doubt means a great love for truth, which never compromises for any cheap beliefs which are available in the marketplace, in every temple, in every church, in every synagogue. All the religions are telling you just to believe and you will be saved. This is pure nonsense, because millions of people have believed and nobody seems to be saved.

Millions of people are believing today, but the world is a mess. Their belief does not change the world, their belief does not change them, their belief makes no difference at all in their character. It does only one thing: it functions as an umbrella. It keeps them hiding from a great inquiry that is our basic right. They go on repressing the inquiry with belief, saying, “What is the point of knowing the truth? – Krishna has known it. Just read Shrimad Bhagavadgita every day, and that’s all.” Why should you bother to inquire yourself?

Or they say that Buddha has found it and he has told it: now there is no need for you to find it again.

This is what belief means. It takes your individual inquiry away from you. But remember, with the inquiry gone, the individuality is also gone. All the religions together have conspired to take away the dignity of man, because they have taken man’s individuality. They have made people into a crowd, a crowd of believers.

Zen wants you to be an individual seeker. Throw away all the scriptures, burn all the scriptures, never take anybody’s word as your truth. It is a great challenge, and it needs strength, it needs integrity, it needs a love for truth at any cost. Only those who gamble everything for truth are the blessed ones.

The world of religion is not the world of the businessman. It is the world of the gambler, who risks everything on the unknown – he does not know what is going to happen.

I am reminded… A Japanese actor earned much money in Hollywood, and after earning so much money he thought to go back home and relax: “Enough is enough – there is no point to going on earning. There is a little time before death knocks on the doors, and it will be good to rest.”

But before returning to Japan he thought he should go around the world to have a look before he settled in Japan. He went to Paris, and in a gambling place he risked everything that he had earned – millions of dollars, just in one go. Even the owner was trembling, every gambler there was perspiring: “My God, what kind of man is this?”

He did not save a single dollar, he gambled everything, and lost. And then he went to his room and went to sleep.

The next morning, in the newspapers, there was news that a Japanese man had jumped from the seventh floor of a building and had killed himself. In the hotel everybody thought that it must be the Japanese who risked everything, but in this hotel there were not seven stories. And he had gone to his bed, so they went and knocked on the door. The man opened the door. Those people were shocked to see him – he was perfectly alive. They said, “Have you seen the morning newspaper?”

He said, “Yes, I see that some Japanese has committed suicide from a seventh floor. And I knew you all would think I was going to commit suicide, but I’m not the one to accept defeat. I will earn money again, and I will come back to this hotel to put down just as much money – more than this time!”

And he went back to Hollywood. When he came back after earning enough money, more than the first time, that gambling place had closed. It was too risky. The man said, “What is the matter? Just a day before you were open and now you are closed.”

They said, “You can gamble somewhere else. There are many gambling places in Paris, but don’t frighten us. You are a man of strange steel.”

A man who can gamble everything for the unknown result – that’s exactly the situation of a religious man. You are renouncing all the scriptures and all the great masters’ words, and you are going into your own inner world without any guide, without any map, without any companion, alone, on a path never walked by anybody. Your inner path is your path; nobody else can walk on it.

But if one can doubt totally, denying all that is not his own, it creates an immense purity and creates great power, it gives a tremendous freedom – all which are absolutely necessary to inquire into your own being. What is there? Nobody can say it. Only you have to go there, and only you can go there. Hakuin is saying that there will be a thorough-going awakening where there is thorough-going questioning.

Go on questioning everything that the religions have been telling you to believe. Belief is the greatest barrier to the religious man. But just the contrary has been preached: faith and belief are praised by all religions. And the world that we see is the result of this stupid teaching – believing and having faith. Out of a thousand years of believing what have you gained? Where are you? The world has never been in more of a mess than it is today. If you want to get out of the mess, please throw out all that you have believed up to now.

Be utterly naked of belief, and the truth is not very far away. Just turn in and it is there. It does not come by faith, it comes by turning in. Faith is outside, belief is outside. Only turning in brings a transformation in being. 

Do not say, “Since my thoughts are always flying about in confusion, I lack the power to apply myself to genuine concentration on my koan.” 

Suppose that, among the dense crowd of people in the hurly-burly of the marketplace, a man accidentally loses two or three pieces of gold. You will never find anyone who, because the place is noisy and bustly or because he has dropped his pieces of gold in the dirt, will not turn back to look for them. He pushes any number of people about, stirs up a lot of dust, and weeping copious tears rushes around searching for his gold. If he doesn’t get it back into his own two hands, he will never regain his peach of mind.

Hakuin is saying that the loss of even two or three pieces of gold is enough to make you look for them, but you don’t know what a treasure is hidden inside you, what a splendor you are carrying. 

Do you consider the priceless jewel worn in the hair, your own inherent, marvelous Tao, of less value than two or three pieces of gold?

You never bother about who is hidden inside you, what is the source of your being.

Those who have known the source, they are unanimously in agreement that it is the most precious experience that can happen in this world. It is the most universal which gives you a deathlessness, and which gives your life a tremendous freshness, and in each moment a radiance, a grace, a beauty. Your whole life becomes a celebration.

And this is something that nobody can steal away. This is something that nobody can destroy. Even death is incapable of touching it. It is your eternal treasure. From eternity to eternity, it is yours – but you never look at it.

Dangai wrote:

Earth, river, mountain:
Snowflakes melt in air.
How could I have doubted?
Where is North? South? East? West? 

Once you know, doubt commits suicide on its own accord. Never believe; let the doubt die. That is a totally different situation. When you believe, doubt remains alive – in fact, very forcibly alive.

One Christian missionary, Stanley Jones, said to me, “My faith in Jesus Christ is absolute!”

I said, “You simply analyze your own statement. Is not faith enough? Has it to be absolute? What is the purpose of the word ‘absolute’? Faith is enough, if it is there. But it is not there. Just by the side of faith are disbelief, unfaith, doubt – all are there. To cover them up you have to bring a bigger umbrella. Absolute faith simply shows that your doubt is very great. Ordinary people have small doubts; their faith is small. You are a learned scholar, a world-famous scholar – naturally your doubt is going to be very great.”

He said, “I had never looked from this angle, but perhaps you are right.” He was a very honest man. He said, “I will have to think it over.”

When somebody says to somebody else, “I love you absolutely,” then you have to be aware. Don’t get caught in absolute love affairs – just temporary is good. Absolute is going to be a constant murder!

The real lovers don’t even say “I love you.” They will not use the word ‘love’ for their great experience. The word is very small and used too many times; it has lost its freshness. It is my experience that when love starts disappearing, people start saying to each other, “I love you very much.” It is only when love starts disappearing, when they become aware that love is no more there, now only words can continue the misery that they used to call love. Now they have to repeat it continuously.

But if you know, then the moment you have dropped all belief, including disbelief; when your doubt is total, suddenly there is an explosion, as if the fire of your being, which was hidden, has come to its fully-fledged form. Its flames are even reaching out of you. You are on fire! In this case there is no question of doubt and there is no question of belief. You simply know.

Once a Western journalist asked Shri Aurobindo, “Do you believe in God?” It is a very common question. Shri Aurobindo said, “No.”

The man was very much puzzled. He had come to see him from far away just because he had heard that he was a man of God. So the journalist was not going to just leave Shri Aurobindo at that.

He asked, “What do you mean by saying no?”

Aurobindo said, “When you know something, you do not believe. Do you believe in the sun? Do you believe in the starry night? Do you believe in the roses? You see they are there: there is no question of belief.”

Belief arises only in darkness, when you don’t know. And belief keeps you in darkness – because of belief you never try to discover on your own what is the truth.

A haiku:

Butterflies setting out
To cross the sea,
Have disappeared:
My self comes back to me.

He is saying that all our thoughts are nothing but butterflies trying to cross the sea: they will disappear somewhere. Have you watched your thoughts? If you have lived forty or fifty years, how many million thoughts have crossed the sea and disappeared? Every day, you go on creating new thoughts and they go on disappearing into the dust. Only one thing remains with you, and that is your am-ness. Only you remain.

As a Zen poet has said, “Clouds come and go and the sky remains.” It never goes anywhere, it never comes from anywhere. You are the sky. Anything that happens in this sky is just a traffic – no need to be concerned about it, no need to be identified with it.

-Osho

From Turning In, Discourse #6

Copyright© OSHO International Foundation

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

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.

An Inquiry in Being

Ordinarily we exist in what we might call the outer body. Our identification is through the senses which include the mind. We think of ourselves as others see us. We picture a body and face that we have met in the mirror. Because others have varying opinions of our ‘person’ality our identity is somewhat confused. Sometimes we think of ourselves as kind and generous, other times we are mean spirited. Some people perceive us as direct while still others as arrogant. Some people see us as passive and other people see a weakling.

It is not that one perception is truer than another but rather that our real being resides on a deeper level than the personality. We know that our personality has been shaped in large part by our family, school, religious upbringing, social conditionings and the interactions with the personality type that we were born with.

At some point an inner longing to know ourselves on this deeper level arises and this is the fuel to propel us on our quest. This inner longing wants to know itself. It wants to discover what is real and what is not. And so the conscious journey begins. We look into psychology, we look into Yoga, we explore religion, we are pulled by the path of love or alternatively we discover meditation.

We can call meditation the conscious movement into the center. Meditation begins with an act of will. It begins with a desire to know oneself. In order to know oneself we begin with mindfulness. We begin by bringing attention to each and every act we do. We observe ourselves eating. We eat with awareness. We witness the hand moving towards the plate. We watch the food coming towards our mouth. We pay attention to the tasting and then the chewing. We take note of how the food makes us feel. This attention to our acts can be extended to any of our activities when we remember and allow the time to do so.

Through this process, we are reclaiming our energy, our attention, which normally is being projected out into the world. It is because of this scatteredness of our energy that we have no sense of ourselves. There is no energy at home. We have scattered our energy by chasing dreams. When we begin the journey with mindfulness we start reclaiming that dispersed energy. Now we have begun to reel in our attention, to bring home our awareness. We have begun the conscious journey home.

With this gathered energy we can begin to direct the attention inwards. We enter the inner body. We feel our selves from the inside. It is a more subtle form of sensing. It is not through the senses but behind sensing. It is a sensing in wholeness. It is undivided. We begin to sense a center to our being. We feel an inner flame.

With the help of meditation we practice techniques that are designed to move us from the periphery into the center. These techniques are simply tools to help us make the jump out of the identification with our body-mind into the inner being, into the inner body.

So let us now in this moment direct our attention to our interiority. Let us feel the sense of being in our interiority. Let us find that which is referred to when we say I. What is I pointing towards. When we point to ourselves do we point to our head, no we point to our heart. Let us feel from the inside that reference point, feel our center.

Following the breath is helpful in moving us towards our center. The breath is a link from the outer to the inner because it moves in both worlds. Watching the breath, following the movement of the breath brings our attention and starts focusing it inwardly. We simply observe the breathing. We are not interested in changing the pattern of breath but instead are interested in the observing itself. We want to strengthen the observer and the breath is always available.

We feel our center and resting in this interior space we watch the breath. Incoming and outgoing. Incoming and outgoing. All the while our sense of well-being is increasing because our energy is resting at home. It is self nourishing. It is self healing. It is being in love. It is not love for something or someone; it is love, being in love.

We notice that with this following our attention inwards there is a feeling of energy moving down from the head and into the body cavity, into the torso. We may feel ourselves centered in the heart area or even in the belly but we do notice a movement out of the head. It is through the brain that we project our attention outwards, through the senses including the mind, so when we redirect that energy on to its return journey we feel that the energy moves back out of the head and down into the heart.

It is important to note that we are retracing the steps of the unconscious outer journey that we have made. We made that outer journey perhaps looking for ourselves or perhaps just in the spirit of exploration but then we got distracted. We are now making the same journey but in the opposite direction. This means that at least unconsciously we know the way. We have already traveled the route.

It is in our interiority that we gather our attention. We feel ourselves. We experience Being. It is not the same kind of sensing as when we sense an object in the outer body it is a more diffused sensing mixed with a knowingness. This we can call Being. We know that we are and feel that we are.

It is with this gathered energy, this increased awareness that we are able to begin to witness all that passes before us. Up until this point we had no being with which to observe. We had no one to witness. Now this attention has created the witness. It is because we have moved beyond or below the outer body that we are fully able to be a witness to it. We are now able to observe the workings of the body-mind because we have moved into the inner body. From this vantage point we are able to witness its comings and goings. We are able to watch consciousness emptying itself. It is from here that we allow our unconscious to see the light of day and dissolve into freedom.

Once we come to a knowingness of our being, we come to an individuality, we know ourselves as something quite apart from the outer body-mind. Then the real self-inquiry begins. It is from here that we see that the inner body, the Being is also an object in our awareness and let-go into no-body, no-self.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

When My Mind is the Cause of Unhappiness – Osho

When my mind is the cause of my unhappiness either I don’t know how to come out of mind or I must still enjoy being in my mind, dreams, fantasies.

If the house is on fire and you see the flames of fire you will escape. And you will know how to escape, you will find a way. When the house is on fire who worries whether you are getting out of the right door or whether you are getting out of the back door or getting out of the window? Who bothers? Once you feel that the house is on fire you will not even think about how to get out. You will get out first and then you will think. And then you will wonder how it happened.

Buddha used to say that you ask about techniques because you are not yet aware that the house is on fire.

When you come across a snake on the path do you ask how to get out of the way? And you may not have come across a snake in your whole life. This may be for the first time.

And you may never ever have heard anybody talking about how to get out of the way of a snake, but still you will get out of the way — you will jump. You will not sit there and think about what to do, how to do it, whom to consult, where to find a guru. You will not think, you will simply jump.

The questioner says, When my mind is the cause of my unhappiness either I don’t know how to come out of mind or I must still enjoy being in my mind, dreams, fantasies.

When my mind is the cause of my unhappiness…. Still it is not clear to you.

You may have heard me saying again and again that mind is the cause of all unhappiness. You have listened to me, you have become like a parrot — now the question arises. But you have not yet felt it. If you have felt that mind is the cause then you will jump out of it, you will know the way. The way is there, the way has always been there. It is not your realization. And you must still be enjoying your dreams, your fantasies, because the mind stops immediately, the moment you stop enjoying it. There is no other way to stop it. It is just like a bicycle: you go on pedaling it, it goes on moving. If you stop pedaling it, it may go a little further because of the past momentum but then it will stop.

Mind needs constant co-operation, constant infusion of energy from your side, constant identification. The mind needs your help, it is a mechanism, it cannot run on its own accord. Deep down you are helping it. When the body lies there and the soul has disappeared, the mind stops instantly. It cannot work without you.

You must be enjoying it. In fact, religion is also one of your fantasies; God is your biggest dream. Listening to religious people, seeing their ecstasy, watching their grace, greed has arisen in you. Your mind fantasizes. It would be beautiful to be in nirvana, it would be beautiful to be enlightened. Your mind starts dreaming about it. Then you come to hear that the mind has to be dropped.

Three persons were talking. One said, “If in a dream you get one million rupees, what are you going to do? As far as I am concerned, I am going for a world tour. That has been my dream from my very childhood. What are you going to do?”

The other said, “If I get one million rupees, I am not going anywhere. I am just going to rest in my house. Why bother? I am going to stop going and just rest and relax and enjoy. Who bothers to go from here to there?”

And they asked the third man, “If you get one million rupees in a dream, what are you going to do?”

He said, “I will immediately close my eyes and sleep again, to dream more to get many more millions. If you can get one million rupees in one dream, I will dream the same dream again to get one million more.”

Your mind is your dream, your fantasy. You are still in it. Even when you are thinking about how to get out of the mind, that too is a mind fantasy. And you must be enjoying it.

I have heard.

Mulla Nasruddin stormed out of his office and yelled, “Something has got to be done about those six phones on my desk. For the past five minutes I have been talking to myself.”

Mind is nothing but talking to yourself. What else is it? The inner talk, the inner chattering, the rehearsing for the future, the chewing again and again the past experiences—you are talking to yourself. It is a monologue. With nobody else to talk to, you talk to yourself.

If windows were possible into your mind and people could look inside, or there was a system…. Someday there may be. Science will find a way to magnify your mind. Your mind can be attached, wired, to an instrument and the instrument will start broadcasting what is going on inside your mind. Then you will be simply amazed to see that you are mad. You will not allow anybody to connect your mind to an instrument. Sometimes write down what goes on in your mind on some blank paper. Close the doors and windows so nobody comes in and just write it down. Don’t deceive, because nobody will ever see, you can burn it immediately. Just write down whatsoever goes on. Don’t improve upon it, don’t add something, don’t delete anything. Photographically simply write down the way the mind goes on. Within ten minutes you will see how mad you are, you will see what is going on?

But we never look. We look outside; we never look into the mind. Looking into the mind is what meditation is all about.

Bodhidharma, the real founder of Zen, used to say, “Looking face to face with the mind is all. Looking directly into your mind is all.” Once you start looking directly you will be surprised. You will come to know that you are carrying a madman; not one really, a madhouse—many madmen inside, running hither and thither, all against each other, fighting, struggling, warring.

If you look deep inside into the mind directly, first you will be amazed, mystified as to why you go on carrying this mind.

And the second thing you will realize is that you are not the mind, you are the looker, the watcher, the witness, who is seeing into the mind. And that will give you a freedom that you have not yet known. You are confined in the body, then you are confined in the mind. Once you come to know that you are neither the body nor the mind, suddenly you become unconfined — you are as big, as vast as the sky. Then there is no boundary line around you; then you are one with this ocean of life; then you are one with God. “That art Thou” –“Tat twamasi.” Then you come to know that “I am That”, the witness.

So the only thing you can do is just to look deeply inside the mind. It will have two aspects. First you will feel very, very crazy, going mad. Don’t try to escape from that madness because if you escape, again you will escape outside. Stick to it, let it be mad but go on looking into it, go on looking into it. Sometimes it takes months, sometimes it takes years but it is worth it, even if it takes lives. If you go on looking, unwaveringly, not getting distracted here and there, then one day the second aspect arises in you—that you are a witness. Your mind looks very, very far away, very distant, on some other planet, only sounds are heard, a few flickering waves come to you. The more you become a witness, the more the energy gathers together in becoming a witness, the more and more energy is taken away from the mind. The mind starts withering. One day you are there all alone without any mind. Then you are in a state of nowhereness.

I have heard about two hobos who were caught by the police and were brought to the court. The policeman suspected they had not committed anything wrong, but their way of life, their style was suspicious.

The magistrate asked the first hobo, “Where do you live?”

He said, “Nowhere.”

He asked the second, “Where do you live?”

He said, “I am this guy’s neighbor.”

The first guy lives nowhere, the other is the neighbor—the answer is pure Zen.

When you come to know yourself, you come to know that you are nowhere, “nowhen”, because there is no time, no space. Suddenly you are the whole, spread all over reality.

This is what we in the East call moksha, absolute freedom.

But you must be enjoying your mind, that’s why you are asking how to get out of it, what the way is to get out of it. These are the questions of people who are trying to deceive themselves. You don’t want to get out of it so you ask “how?” because with the “how?” postponement is possible. The “how?” cannot be done right now, you will have to practise it; it can happen only tomorrow, it cannot happen right now. The “how?” gives you time—tomorrow. And then you say, “Okay, so we will do it tomorrow. It cannot happen right now.”

People ask me, “Can enlightenment happen right now?” If I say “yes”, they say, “Then why is it not happening?” Then they think it is not going to happen to them because if it was going to happen, it would have happened already. It happens right now! If I say to them, “You will have to work for it, you will have to do hard, arduous work, you will have to move in deep discipline,” then they say, “Then it is okay. So somewhere in the future it will happen.” And they are relieved. So it is not going to happen right now—someday—so what is the hurry?

Whether it is tomorrow or the day after tomorrow, it makes no difference—it is tomorrow. Both ways they find a way to postpone.

Now let me give you a paradox to meditate on: it always happens right now but one has to work for it. It never happens in the tomorrow, it always happens today, because there is no tomorrow. But one has to work hard; one has to gather together all one’s energies and to put them at stake. If all your energies are together right now, if you desire intensely, passionately, if your desire has become almost a flame and you are aflame with one desire, only with one desire to attain to enlightenment it can happen right now. If you are so thirsty that you disappear and only thirst remains, then God starts pouring into you. Then you have earned, you have earned the capacity. You have become receptive.

When my mind is the cause of my unhappiness…. Never ask such questions.

You still think it is not so. This is a hypothetical question; when, if, etc., are hypothetical questions.

When my mind is the cause of my unhappiness…. No, either it is or it is not, there is no question of “when.” Either you know that it is the cause of unhappiness or you know that it is not the cause of unhappiness. Decide. If it is not the cause of unhappiness, then things are clear: there is nothing to be done with mind. In fact, if it is not the cause of unhappiness, then the cause must lie somewhere outside you. That’s what Communists say—Marx and Mao. That’s what they say—that the cause of happiness is somewhere outside you not inside you: in the structure of the society, the economic system of society, in the political world—somewhere outside you. If your misery comes from outside there is no way to get out of it. Because the cause is outside you, how can you destroy it?

Because of this fact, Freud by and by became very despondent in his later life and finally, before he died, he wrote in a letter: Man can never be happy; it is impossible. Man’s desire to be happy is an impossible desire. Man can never be happy because it is not in his hands to be happy.

But Freud is wrong. I am here and I say to you that I am happy. So it is not a question of my belief. It is not a belief that I am happy. Buddha is happy, Krishna is happy, Jesus is happy. But Freud—why does he think that man cannot be happy? And he is not a man to make meaningless statements. He is a very sincere man. Forty, fifty years of deep observation has brought him to make the statement that man cannot be happy. The reason is that he was also looking for the cause somewhere beyond man.

Marx looks for it in the social structure; Freud looks for it in the unconscious. But the very definition of unconscious is that which is not available to you, that of which you are not conscious. It is outside you, you are in your consciousness. It is outside you, it is somewhere you don’t know where. From where does your misery come? How can you change it?

Religion takes a radically and diametrically opposite standpoint: you are the cause. It makes one sad in the beginning that ‘I am the cause of my misery’ but really one should be happy. If I am the cause, then there is a possibility, then there is hope because I can stop it. I can try not to be the cause of my unhappiness.

With religion, man becomes responsible; with communism, man becomes irresponsible.

With religion, man becomes a free agent in this world; with communism, man becomes a mechanical thing, a robot-like thing. With religion, you attain to being a soul, you become a soul; with communism, the soul disappears, you are no more there. If the cause of happiness is outside, if the cause of misery is outside, then your soul is outside—it is not within you. Then you are to be manipulated by the state, then you are nothing but a hollow puppet and the strings are somewhere in the Kremlin—somebody is manipulating from there. Then life is almost meaningless, not only meaningless, but horrible. Man is not a hollow puppet; man has a substantial being in him.

So when you say, when my mind is the cause of my unhappiness, you have taken my statement as true without realizing it, without becoming a witness to it. Never do that, otherwise questions arise unnecessarily. It is better not to answer hypothetical questions because they will create more hypothetical questions. If you are unhappy because of your mind, recognise the fact.

Somebody insults you. Do you think you are unhappy because somebody insulted you or do you think you are unhappy because you have a very subtle ego which felt hurt by this insult? Now the possibilities are only two. Either you are unhappy because he insulted you. If that is the possibility, the only possibility, then you can never be happy because the world is vast and how can you manage that nobody will insult you ever? It is beyond you. If it is your ego which feels hurt, then the possibility exists that you can drop the ego. Then let the whole world insult you, you can go on laughing, it makes no difference.

Mulla Nasruddin and one of his friends had been drinking all evening in a bar. The friend finally passed out and fell to the floor. The Mulla called a doctor who rushed him to a hospital.

When he came to, the doctor asked him, “Do you see any pink elephants or little green men?”

“No,” groaned the patient.

“No snakes or alligators?” the doctor asked.

“No,” the drunk said.

“Then just sleep it off. You will be all right in the morning,” said the doctor.

But Mulla Nasruddin was worried.

“Look, doctor,” he said, “that boy is in bad shape. He said he could not see any of them animals and you and I know the room is full of them.”

What I say will not make much difference if you know the room is full of them. Finally you are going to be the deciding factor. So watch your mind. Is your mind the cause of misery? If it is not then you cannot be a religious man. Then one day or other you are going to be a communist. These are the two alternatives: religion and communism.

Everybody has to decide. And I would suggest to you that if you feel that your mind is not the cause of misery, then become a communist—nothing wrong in it, be sincere.

Sooner or later you will be frustrated, and a frustrated communist becomes religious very easily. Many people need that frustration because then that alternative is finished. Then there is only one alternative. Never hang between the two, never be in the limbo.

Many people are in the limbo. They go to the church but their heart is communistic. When I say communistic I don’t mean they belong to the communist party, I mean that they believe that the cause of their misery is outside.

A stubborn old Dubliner stepped into the dentist’s office with a terrific toothache. He could not, however, muster up enough courage to have the tooth pulled. So the dentist gave him a glass of whisky to bolster him.

Then the dentist said, “Right, ready now?”

“’Not quite,” said the man smacking his lips.

Two more drinks of whisky and finally he finished up the entire bottle.

“Now step into the chair,” the dentist begged.

The Irishman came out swinging into the middle of the room.

“I would like to see the swine who would dare to touch my tooth now!”

You are almost drunk with your mind. And I am going to touch your teeth, remember.

You have to become a little sober; you have to become a little more aware. Once you have a little awareness you will start seeing that it is your mind, nothing else but your mind that goes on spinning new webs of misery. It is just like a spider: he goes on creating a net and goes on being caught into himself.

The first thing to be decided is whether you realise the fact that your mind is the cause of your misery, of your unhappiness. Once this is decided everything becomes clear. Then there is no need, really, to ask how to get out of it. And if you have not yet decided and I help you in some way to get out of it, I will be in trouble. Let me tell you one anecdote to make the thing clear.

The woman bather had got into a hole and she could not swim, nor could the young man on the end of the pier. But when she came up the first time and he caught sight of her face he could yell, and he did. Just then a big fisherman walked by.

“What is up?” he asked.

“There!” hoarsely cried the young man. “My wife, drowning. I can’t swim. A hundred dollars if you save her!” In a moment the fisherman was in the water; in another he was out of it with the rescued woman.

He approached the young man. “Well, what about the hundred dollars?”

If the young man’s face had been ashen-gray before, now it was dead white as he gazed upon the features of the rescued woman.

“Yes I know,” he gasped, “but when I made the offer I thought it was my wife who was drowning and now, now it turns out it was my wife’s mother!”

“Just my luck,” said the fisherman sadly, thrusting his hand into his trouser pocket. “How much do I owe you?”

So first you decide whether your mind is your wife or your mother-in-law. Then only can something be done about it. Otherwise you will be angry with me. If I pull you out of your mind and you were still fantasizing and dreaming, you will be tremendously angry and annoyed and irritated. And if you were dreaming sweet dreams, then more so, because you were hoping that something was just going to be fulfilled.

One day Mulla Nasruddin’s wife woke him up in the morning and he became very, very angry and he said, “You foolish woman. Is this the right time?”

She said, “But the sun is up.”

He said, “It has nothing to do with the sun. I was dreaming about a man who was offering me a hundred rupees and just at the moment I was going to take it, you came. You have destroyed the whole thing.”

He tried again to create sleep, tried to close his eyes, turned this way and that, but you cannot catch hold of a dream. Once it is gone it is gone. And he started saying, “Okay, I will accept even ninety, eighty, seventy, whatsoever you give, I will accept, but give it!”

But there was nobody to give.

If you are dreaming, then dream a little more. Nobody is ever fulfilled by dreaming but one has to figure it out oneself –“Enough is enough. I have dreamed enough, fantasized enough, and nothing comes except misery, except frustration.” Each desire brings more frustration, each expectation turns finally into frustration.

Once you understand it, there will be no need to take you out of it; once you understand it, the very understanding becomes the coming out of it. The very understanding means freedom from mind.

-OSHO

From Dang Dang Doko Dang, Chapter Six

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.

Sannyas is Like a Funnel

Sannyas like so many words in India has layers and layers of meanings.

Sannyas is like a funnel. At the top of the funnel and on the periphery are being part of a larger group, the personal love affair with a Master etc. and at the bottom of the funnel, the spout, is initiation into ones own being. Here at the spout all of the outer edge of the funnel is pouring down into the spout.

We have been blessed in this life to have been initiated by our Master into sannyas and so should not squander this opportunity. Sannyas is a door. It is not a conveyor belt. It is not that we just step on the conveyor belt like at an airport and we are deposited at our gate. No it requires us to be vigilant as to what is continuously taking us out through that door. It is not a door that we need to pass through. It is a door which we already are passing through all the time. We pass through the door in search of happiness. But through sannyas we become aware of the door itself and by doing so we discover that it is indeed a door opening into freedom but to our surprise we discover that we have been passing through the wrong side. We have been going out of the door instead of remaining in.

From its very beginning till the very end sannyas is an initiation. It is an initiation into the whole, an initiation into our very own being which for most of us was beyond our experience. Sannyas gave us a taste of life outside of the confines of the ego-mind. Sannyas gave us a glimpse of our dissolution from which we would be reborn living consciously as part of the whole.

Some of us were first attracted by the teachings that were conveyed through one of the hundreds of Osho books or perhaps we heard a discourse. Some of us were attracted by the crazy community that we encountered when we were drawn into the net. And certainly all of us were attracted by the center of that cyclone, Osho, who we saw as a beautiful, amazing and mysterious presence.

But slowly, slowly those attractions began to reveal to us what truly lies at the center of sannyas. We find that each of those attractions began to point to our very own dissolution. The dissolution of separate waves into the ocean of existence.

Sannyas is a movement from the periphery to the center. On the periphery we find community, being a part of something greater than ourselves. On the periphery we are attracted to celebration which we see as dance, song and play. We are attracted to a presence that we see as some kind of mysterious being outside of ourselves which too is on the periphery.

And as we move into these aspects of sannyas we discover that there is less and less of what we began with. We find that more and more of the baggage of conditioning that we came with slowly, slowly starts dropping away. And in this sannyas from time to time we find moments when we find ourselves standing in awareness without any confines of ego-mind. We experience glimpses of life without the shackles of self-identification.

Because Osho has made sannyas so accessible we were able to enter into a land in which we may never have journeyed otherwise. Because of the community that he surrounded himself with, because of the mind-blowing being of truth from which he serenaded us, and because of his simple beauty and grandeur we were able to embark on the greatest journey of all. We were able to begin the return journey to our very own being.

Sannyas is an invitation to make the return journey. It is initiation into our very own being.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

This Coolness is Your Meditation – Osho

[A sannyasin asked about watching ‘a lot of shit going through his head]

It is natural, so don’t feel in any way depressed by it. If you do, it is impossible to get rid of it because you lose all energy in it. People who become interested in meditation, sooner or later start feeling hopeless, because the chatter of the mind seems non-ending; it goes on and on, and the more you try to finish with it, the more it bubbles up. Don’t be in a hurry, and don’t take any negative attitude about it.

Even shit can be used; it can become good manure. So don’t be negative about it. We are going to use it. There is no better fertilizer than it, and when you see a rose flower coming, it is out of a fertilizer. Meditation arises out of the mind. It is no-mind but it is based in the mind. It is just like a lotus born out of mud, just ordinary mud.

And the second thing: don’t try to stop it. Be loose. Tell the mind to just go on and to finish its trip. Remain unconcerned, as if it is none of your business, as if it is just a traffic noise—and it is. It is an engine that goes on continuously from the time of your birth to your death. It goes on making noises, chattering, rehearsing, projecting, remembering the past, desiring the future. Accept it in aloofness.

By and by you will see that there arises a distance and the distance between you and the noise of the mind goes on becoming bigger and bigger and wider and wider. One day suddenly you realize that it is not there. There is a tremendous silence. For moments you will realize that everything stops, and then starts again, but you remain aloof. Remain aloof even to the stopping, because if you rejoice too much in it you are immediately distracted. The mind will come in again and the whole functioning will start. If it stops that is okay. If it starts again, that too is okay.

But this is how the distance is created—and this distance is meditation. As I see it, nothing is needed. Simply be unconcerned and watch. That word ‘watch’ is a little too positive—watchfulness plus aloofness. Then the danger of that positive watching is avoided—a passive watchfulness.

Much is going to happen. Change to orange and forget the old identity. Now you are part of my family.

This word himalaya is very meaningful. Him means cool, ice-cool, and laya means a house—a house of coolness. That’s why we call the mountain Himalaya—the house, the very abode of ice-coolness. And anand means bliss.

Bliss and coolness go together. If you attain to bliss you will become cool, and if you attain to coolness you will attain to bliss. Bliss has no excitement in it. It is simple coolness, silence. It has no fever, no passion in it. So remember these two things – they are going to help you.

Remain cool whatsoever the situation, whatsoever the excitement, suddenly remember that you have to be cool, and relax, and catch hold of your inner coolness. If somebody is insulting you, remember that you have to be cool, and this man is giving you an opportunity. Be thankful to him and don’t be distracted by him. If you can remain cool and indifferent where ordinarily you get easily excited and passion is aroused, when anger comes and distracts you and you become feverish, suddenly you will see that bliss is showering all around you.

You manage coolness, God manages bliss. You take one step, and he takes one step towards you immediately. It is fifty/fifty.

This coolness is your meditation.

.. It is flowing… it is not deadness. Just remain cool like a cool breeze. The moment that you see that your flowing is becoming feverish, stop, because then you are going out of your being. Flow to the extent that you can retain your coolness, and then there is no problem.

Prem means love and dhyana means meditation, and love is going to be your meditation—love meditation.

Be loving as much as you can. Just go on remembering that you have to be loving – to the trees, to the rocks. Even if you are sitting in an empty room, be loving to the empty room. But whatsoever you do and wherever you move, carry a climate of love around you, and by and by you will start feeling it working.

It is everybody’s capacity. Nothing is to be learned about it. Everybody is born with it, just as we are born with the capacity to breathe. But somehow society has destroyed the capacity to love, because love is very dangerous for the society. It is the greatest rebellion there is. Society cannot exist, or this society cannot exist, if people are really loving.

Wars and exploitation and all nonsense will be impossible if people are loving, so society does not want anybody to be loving. But unless you love, God remains unavailable, and unless you move deep in love, you cannot move in God.

So let this be your constant remembrance. Even when you touch things, even a chair, touch them as if they are your beloved. In the beginning it will look crazy, but by and by you will get the knack of it, and everything else will become crazy.

-Osho

From Nothing to Lose but Your Head, Chapter Twelve

Copyright© OSHO International Foundation

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

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