Much More is Possible – Osho

To me, your discourses feel like an inside deep cleaning. Whatever load of pain, anger, or any negative feeling I carry with me when I come into discourse, it has disappeared when I walk out, and I feel light and refreshed. Sometimes, it doesn’t take me long to create another one, but I know it is not going to last longer than the end of the next discourse. When away from you, although I used to meditate every day, things were taking much longer to disappear. Can you comment?

Away from me you were trying to meditate, and that doer was your disturbance.

With me… I am not even telling you to meditate. I am just talking to you and creating a certain atmosphere in which meditation happens to you.

So while you are here, see the difference between doing and happening. Alone also, let it happen. If you become accustomed to my voice, perhaps you can put on the tape recorder: forget about meditation; you just listen and the meditation will come. And, slowly, slowly, this coming of meditation can be detached from listening to me.

You can sit by the side of the sea and listen to the waves crashing on the shore – so joyfully, so dancingly they come, and they have been doing that for millennia and they are not tired yet. Just listen to them. Or sitting under a tree, just listen to the birds, or the wind blowing through the tree.

Slowly, slowly, get rid of listening too. Just sit silently – because that listening was only a device. This is only a device to help you avoid doing. But the device is only for the beginning; soon you have to drop the device and it will be happening anywhere you are, and it will cleanse you the same way it does here.

And remember one thing: if it cleanses you that does not mean you have to be careless about collecting the garbage again because you know in meditation it will be cleaned away. You are using meditation for a very small job. It is not meant for that.

I have heard – it happened in Burma after the Second World War – a small airplane was left in the forest. The Japanese were surrendering, but a few stubborn samurais still wanted to fight, so they escaped in an airplane. Then they left the airplane in the forest, and were hiding somewhere in the forest.

But a tribe lived there, a very ancient tribe. They had seen airplanes in the sky, but they could not connect the two things, that this was the same thing they had called “the great bird.” They tried to figure it out: “What is it? It has wheels, so one thing is certain, it is a vehicle.”

They used it with two horses as a bullock cart. And it was working well and they were very happy: “This is great!” Then somebody who had been to the city, said, ”You don’t know – this is not a bullock cart, it is a car. Just… I don’t understand why these wings are there, but let me try…” And he tried, and it started.

Then they started using it as a car, and the man suggested, “You will need fuel, so somebody who goes to the city should bring fuel. No horses, no bullocks are needed, just fill it with fuel and use it as a car.” And they were immensely happy.

Then a man who had been in the army passed by and he said, “What are you doing! You are using a small aircraft as a car? This can fly.”

They could not believe it. They asked, “Is it a great bird?”

He said, “Yes,” and he was a pilot, so he showed them how to fly it.

Meditation can be used as a bullock cart – and that’s how you are using it, just cleaning the rubbish that you accumulate. But you will accumulate that rubbish every day and you will have to clean it every day. Meditation is a great bird, and you are using it for something it is not meant for, although it can do that work too.

So when it cleanses your burden, be careful not to collect it again. What is the need to collect the burden? – Just unawareness. And what you collect is all rubbish. You know it – that’s why, when through meditation it is cleaned away, you feel fresh. So why destroy your freshness? Don’t collect it. And the way is to be more alert, to be more meditative, even while you are doing other things. It is a great defense, it won’t allow any rubbish to collect. And slowly, slowly, you will be collecting less, and one day you will find, between two meditations, that you have not collected anything.

Now the bullock cart can become a motor car – and there is a great distance between the two. Now you don’t need the bullocks or the horses to carry it, and it can go faster. Now you have speed; otherwise, you can do the same thing every day and you will die the same.

And when there is nothing else to cleanse, then the meditation, your energy, starts rising up because there is no work on the ground. You can take off. You can become a bird in the inner sky. Then it will not be only refreshing, it will be growth. You will be growing, maturing, getting more centered, becoming more individual. And the higher you will go, the more and more you will see new things happening to you – the spring coming to you and the grass growing all around. The whole of life becomes so green, so full of juice.

You have found the way – now go on. There is so much to discover. It is your own territory you have forgotten, your own empire that you have forgotten. Remember it. The remembrance will come also by itself.

So what is happening is good, but not good enough. Much more is possible. Don’t be satisfied with small things.

Unless you have come to a point where you feel absolutely contented, don’t stop. That is the culmination of evolution, where each individual becomes a god.

-OSHO

From The Path of the Mystic, Chapter 24

Copyright© OSHO International Foundation

Path of the Mystic

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All and Nothing Mean the Same – Osho

You said that really there is no one inside us, there is only a void, an emptiness, but then why do you often call it the being, the center?

 Being or non-being, nothing or all – they look contradictory but they both mean the same. All and nothing mean the same. In dictionaries they are opposites but in life they are not. Nobody understands. Look at it in this way: if I say that I love all, or if I say that I love no one, it means the same. If I love someone, then only is there a difference. If I love all, it means the same as loving no one. There is no difference then. The difference is always in degrees, relative. And these are both two extremes, they have no degrees: the total and the zero have no degrees. So you can call the total a zero, or you can call a zero the total. That’s why some enlightened persons have called the inner space emptiness, sunya, the void, nothingness, non-being, anatma – and some have called it the inner being, the absolute being, the Brahma, atma, the supreme self. These are the two ways to describe it. One is positive, the other is negative. Either you have to include all or have to exclude all – you cannot describe it with any term which is relative. An absolute term is needed.

Both the contradictory poles are absolute terms.

But there have been some enlightened persons who have remained totally silent. They have not called it anything, because whatsoever you call it – whether you call it being or non-being – the moment you give it a name, a term, a word, you have erred, because it includes both.

For example, if you say, “God is alive,” or “God is life,” it is meaningless, because then who will be death? He includes all. He must have death in him as completely as life, otherwise to whom will death belong? And if death belongs to someone else and life belongs to God – then there are two Gods, and then there will be many problems which cannot be solved. God must be both life and death. God must be both the creator and the destroyer. If you say God is the creator, then who is the destroyer? If you say God is good, then who will be evil? Because of this difficulty, Christians, Zoroastrians, and many other religions have created a Devil side by side with God, because to whom will the evil belong? They have created a Devil. But nothing is solved – the problem is only pushed one step back because then it can be relevantly asked, “Who has created the Devil?” If God himself creates the Devil, then he is responsible. And if the Devil is something independent, not related to God, then he himself becomes a God, a supreme power. And if God has not created the Devil, how can God destroy him? It is impossible. Theologians go on giving some answers to a question but that answer again creates more questions.

God created Adam, then Adam became evil. He was expelled. He disobeyed God and he was expelled from the heavenly world. It has been asked again and again, and relevantly, why did Adam become evil? The possibility must have been created by God in him – the possibility to be evil, to go wrong, to disobey. If there was no possibility, no inherent tendency, then how could Adam go wrong?

God must have created the tendency. And if the tendency for evil was there, another thing is also certain: the tendency to overcome it was not so strong. The tendency to fight it was not so strong. The evil tendency was stronger. Who created this strength? No one except God can be responsible. Then the whole thing seems to be a hoax. God creates Adam: he creates an evil tendency in him, a strong evil tendency which he cannot control; then he goes wrong; then he is punished. God should be punished, not Adam! Or, you have to accept that some other force exists side by side with God.

And that other force must be stronger than God, because the evil can tempt Adam and God cannot protect him. The Devil can provoke and seduce and God cannot protect. The Devil seems to be a stronger God.

There is a church, recently born in America, called the church of Satan, the church of the Devil. They have a high priest, just like the pope of the Vatican. And they say that history proves that the real God is the Devil. And they look logical. They say, “Your God, the God of good, has always been defeated, and the Devil has always been the victorious. The whole of history proves it. So why worship a weak God who cannot protect you? It is better to follow a strong God who can seduce you but who can protect you also – because he is stronger.” The church of the Devil is now a growing church. And they seem logical. This is what history proves.

This duality – to save God from the negative pole – creates problems. In India we have not created the other pole. We say God is both: the creator and the destroyer, the good and the bad. This is difficult to conceive of because the moment we say “God” we cannot conceive of him being bad. But in India we have tried to penetrate the deepest mystery of existence – that is, oneness. Somehow, good and bad, life and death, negative and positive, meet somewhere, and that meeting point is existence, oneness. What will you call that meeting point? Either you will have to use a positive term, or a negative one, because we don’t have any other terms. If you use positive terms, then you call it “Being” with a capital B – God, Absolute, Brahma. Or if you want to use s negative term, then you call it nirvana, nothingness, sunya, non-being, anatma. Both indicate the same. It is both and your inner being is also both. That is why sometimes I call it being, and sometimes I call it non-being. It is both. It depends on you. If the positive appeals to you, then call it being. If the negative appeals to you, then call it non-being. It depends on you. Whatsoever feels good, whatsoever you feel will give you maturity, growth, evolution, call it that.

There are two types of persons: one who cannot feel any affinity with negativity and the other who cannot feel any affinity with the positive. Buddha is the negative type. He cannot feel affinity with the positive, he feels affinity with the negative. He uses all negative terms. Shankara doesn’t feel affinity with the negative. He talks about the ultimate reality in positive terms. Both say the same thing. Buddha calls it sunya, and Shankara calls it Brahma. Buddha calls it the void, nothing, and Shankara calls it the Absolute, the All. But they are saying exactly the same thing.

Ramanuja, one of Shankara’s greatest critics, says that Shankara is just a hidden Buddhist. He is not a Hindu, he only appears to be because he uses positive terms. That is all the difference there is. Wherever Buddha says nothing, he says Brahma – all else is the same. Ramanuja says that Shankara is the great destroyer of Hinduism because he has brought Buddhism in from the back door by just using a trick – wherever a negative term is used, he uses a positive term, that’s all. He calls him a Prachhana-Bouddha, a crypto-Buddhist. And he is right in a way because there is no difference. The message is the same.

So it depends on you. If you feel an affinity with silence, nothingness, then call that great being Emptiness. If you don’t feel an affinity, if you feel afraid, then call that emptiness The Great Being.

But then your techniques will be different. If you feel scared with emptiness, aloneness, nothingness, then the four techniques I talked about last night will not be of much use to you. Forget them. There are other methods about which I have been talking. Use positive techniques.

But if you are ready and have the courage to be supportless, to move into emptiness, alone, ready to cease completely, then these four techniques will help you tremendously. It depends on you.

-OSHO

From The Book of Secrets, Chapter 80

Copyright© OSHO International Foundation

The Book of Secrets

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Forget All About the World – Osho

Many times in my meditation I asked you not to show me directly the tremendous tragedy that is happening on Earth today, as I know I could never tolerate such suffering. Yet I’m sensing this all the time, even with my buffers. I know you are the light for this whole planet, and knowing this carries such a responsibility. I would be so grateful to hear you speak to me on helping, knowing I can’t help, and the angst of feeling helpless—and also of relaxing when feeling such a state of urgency. 

Prem Kaveesha, I can understand your anguish about the whole of humanity, about this planet earth; because every day we are coming closer and closer to a disaster.

It is because the disaster is coming very close; even with your buffers you cannot forget it – and it hurts. And it hurts more because you feel you cannot help; you cannot do anything. It is simply beyond the capacity of any individual to prevent this calamity, this disaster, this global suicide that seems to be almost certain. But I have a way of my own.

You feel helpless because you think in terms of helping other people to understand, and that is an impossible job. The world is so big, and people are so full of violence that it seems the calamity is not coming from outside, but it is the accumulated violence in people themselves that is going to explode this earth.

But don’t think in terms of helping. Then you will not feel helpless and you will not feel tense. I don’t feel helpless, I don’t feel tense, I don’t feel any anguish – and I am more aware of it than you can be – because my approach is not of helping anybody, but just for you to raise your own consciousness to the highest peak possible… of which you are perfectly capable.

If we can create only two hundred enlightened people in the world, the world can be saved.

Kaveesha was born in a Jewish family, hence she will understand a beautiful story. In the Old Testament it is mentioned that there were two cities, Sodom and Gomorrah, and both became sexually perverted. In Gomorrah, homosexuality was so prevalent, and in Sodom people had fallen even lower in their perversion: they were making love to animals. Hence, the English word “sodomy” – it comes from the city of Sodom. And God decided to destroy those two cities completely.

He destroyed those two cities completely – and it is very strange that those two cities had the same population as Hiroshima and Nagasaki. Hiroshima and Nagasaki were destroyed by man, but the Old Testament story is that God destroyed those two sexually perverted cities. What I am going to tell you is a Hassidic story based on the Old Testament version of the destruction by God of two sexually perverted cities.

Judaism has blossomed in its totality in Hassidism. Hassidism is a rebellious, and essentially religious, phenomenon. All the religions have given to the world something beautiful – although those religions were against that something beautiful – except Christianity.

Mohammedanism has given Sufism, although Mohammedans have killed Sufis. Buddhism has given Zen, although Buddhists don’t accept Zen as an authentic teaching of Gautam Buddham. Hinduism has given Tantra, but Hindus are very much against Tantra – and that is their very truth. It is a very strange thing… and the same is the situation with Judaism.

Hassidism is a small, rebellious phenomenon within the world of Judaism. The man who founded Hassidism was Baal Shemtov. He also relates the story and you can see the beauty and the difference. Somebody asked him, “What do you think about Sodom and Gomorrah?”

And Baal Shem said, “That story is not written in its completion. I will tell you the whole story.” And he said, “When God declared that he was going to destroy these two cities, one Hassid, a mystic, approached God and asked him, ‘If in these cities there are one hundred people who have experienced you, what will you do with these one hundred people? Are you going to destroy them too, with the whole cities?’

“For a moment God was silent and then he said, ‘No. If there were one hundred awakened souls in these two cities, because of those one hundred people these two cities would be saved; I would not destroy them.’

“The Hassid mystic said, ‘If there were only fifty, not a hundred? Will you destroy these cities, and those fifty awakened people?’

“Now God saw that he had been caught by the mystic. He said, ‘No, I cannot destroy fifty awakened people.’ And the Hassid said, ‘I want you to know that there is only one man who is awakened; six months he lives in Sodom and six months he lives in Gomorrah. What do you say about it? – Will you destroy the cities?’

“God said, ‘You are a very cunning fellow. Who is this man?’ He said of course, ‘I am.’”

And God could not deny him because it is not a question of quantity, it is a question of quality: one awakened person or one hundred awakened persons. The awakened person cannot be destroyed by existence, because the awakened person is the longest dream of existence itself, the deepest longing of existence itself – to reach to the stars.” And Baal Shem said that Sodom and Gomorrah were never destroyed.

Jews are angry about Baal Shem, that he is just inventing this story; the whole story is written in the Old Testament. The Jews don’t accept the Hassids as authentic Jews. In the same way, everywhere the really religious person will be condemned by the so-called religious.

Whether Baal Shem invented the story or whether he was telling the true story, I am with him. In the first place a God who believes in destruction is not a God. A God who cannot transform people from their perversions is not a God. Baal Shem is not only saving those two cities, he is also saving God’s godliness: his compassion, his love, his understanding.

Kaveesha, forget all about the world. You become the one Hassid, the one mystic. And if we can create around the world just two hundred enlightened people…. That number is also exactly like Baal Shem’s Hassid. When he started talking with God, negotiating, it was only a question of two cities.

The world has become big and it is a question of the whole world – so I am starting negotiating with two hundred. But I want to tell you that even two enlightened people will be enough, and the world will be saved; because existence cannot destroy its own ultimate flowering.

So you forget about the world; otherwise it will create unnecessary anxiety and will destroy your own awakening, which is the only possibility to save the world.

Anybody who wants to help the world should forget about the world and concentrate upon himself. Raise your consciousness to such a height that existence has to think a second time whether to destroy this world or to save it.

The masses as they are don’t matter; existence will not care about them. In fact, existence would like this whole humanity – this rotten humanity – to be destroyed, so that evolution can start from scratch again. Something has gone wrong….

But if there are a few enlightened people, they are far weightier than billions and billions of people on the earth. Existence cannot destroy the world – not only because of those few people who are enlightened; but because of their enlightenment, the unconscious masses also become valuable, because it is from these unconscious masses that those Himalayan peaks have arisen. They were also unconscious yesterday, today they are conscious. And existence is very patient: if it sees that unconscious people can become fully conscious, then this great mass of people, which is absolutely unconscious, also has a possibility.

I depend on the individuals, not on the collectivity. The collectivity is so rotten that it will be an act of compassion to destroy it. But we have to prove that out of this unconscious, almost dead humanity, a few lotuses can blossom. Then, just given time, perhaps more lotuses will be coming. Some may be just buds, some may be just in the seed; but even if there is one man who is enlightened, with him the whole of humanity becomes valuable, because that man shows the hope that every man is capable of the same miracle.

So, Kaveesha, forget about helping. You cannot help; nobody can help. But you can become a mystic, a Hassid, and you can argue with God, that “I am here; are you going to destroy me? And these people who are somnambulists, walking in their sleep – I was also one of them. That is my yesterday. These people should be given their tomorrows. There is every possibility that every human being can become a Gautam Buddha.”

This is the only way to save this beautiful planet earth.

-OSHO

From The Rebellious Spirit, Chapter 14

Copyright© OSHO International Foundation

Osho's mulshree tree

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It Was a Dream – Osho

A few years ago through yoga and meditation I experienced some peaks of prayer. My whole being felt the bliss of it—all was divine love, and thankfulness. For some reason I came out of it and now I find myself back in the dark valley. Somewhere things went wrong. It feels guilty and so arduous to stand up again. Please comment.

 If your silence and your bliss is caused by anything, it is bound to disappear. That which is caused cannot be eternal. You managed it through yoga and meditation, but it was not a natural happening. It was artificial, it was arbitrary. It was as arbitrary as you can manage through chemical drugs, but the drug will wear off.

You have taken a certain quantity of LSD and you will feel blissed-out, and all is blissful and all is joy and life has immense beauty and splendor and trees are more green and roses are more red and every face looks radiant. Life is luminous, psychedelic. But the LSD is going to wear off. The next morning you will look and the trees are dusty again; that greenness is not there, that luminosity is not there. They are not illumined from within. You will see people’s faces—those dull, boring faces again. All is dusty, all is ordinary.

The same can happen through Yoga, the same can happen through fasting, the same can happen through any technique whatsoever. Techniques are good to give you a glimpse, but they can only give you a glimpse; it cannot become your state of affairs, it cannot become your consciousness.

So there is not a problem in it, it is simple. It was going to be lost, nothing is wrong with you. The only wrong thing is your attitude. You were thinking that through yoga and meditation you would be able to create something eternal. That is not possible. The eternal cannot be created. Anything that is created will fall one day or other, sooner or later.

The eternal comes to you uncreated. The eternal happens, is not done. When you have gone beyond techniques and methods, when you have dropped all techniques and all methods, when you have come to see one thing—that just to be is enough, nothing else is needed, that there is no need to make any arrangement, that all beings are Buddhas from the very beginning…. When you have understood this—that you are not to grow into something, that you are already there, it is already the case—then you relax.

And the relaxation should not be a method. You should not relax through a yoga posture. This very understanding is relaxing, this very understanding is relaxation. You relax, effort disappears. You live your ordinary life—you chop wood and you carry water from the well and you cook food and you eat and you sleep and you love and you live ordinarily with no hankering and no desire for anything extraordinary.

And then one day it is there, not of your making. One day it is suddenly there. One day you open your eyes and it is there—and then it never leaves. But it has to come on its own. Otherwise, managed by you, it will come and leave; it will be only a glimpse.

You ask: “A few years ago through Yoga and meditation I experienced some peaks of prayer.” They were created peaks, they were dreams and imaginations that you managed to have. “My whole being felt the bliss of it.” But you were there. You felt the bliss of it but you were there. You had not disappeared. “All was divine.” This is an interpretation.

The mind was functioning, the mind was saying, “All is divine”. You must have heard, you must have read. Your mind was interpreting—all is divine love and thankfulness. These were ideas floating in the mind.

But you were there, the memory was there, the past was there. Otherwise who would say ‘All is divine’? If all is really divine then what is the point of saying all is divine? If all is divine all is divine, there is no need to say even. Saying simply says that you know that all is not divine. Saying simply says that you are posing, imposing.

Yes, there must have been a kind of happiness created by meditation and yoga, there must have been a kind of joy, and on that joy you imposed your whole philosophy—that this is what God is, that this is divineness, that this is love and thankfulness. And for a few days you enjoyed your dream—it was a dream.

“For some reason I came out of it.” Not for some reason, it is very simple. You had to come out of it, you could not have lived in a dream forever—nobody can live in a dream forever. A dream is never forever, otherwise what will be the distinction between reality and dream? A dream is only for the moment. Sooner or later you wake up, you open your eyes and the dream is not there and the ordinary life is there.

“I came out of it and now I find myself back in the dark valley.” You were there at those sunlit peaks and you are there in the dark valleys. One thing is similar: you. Dark valleys or sunlit peaks, it does not matter; all that matters is you—the ego is there. The ego is in the dark valley, the ego is at the peak, and the ego goes on creating dreams.

Let me tell you one thing: even the dark valley is your dream and your imposition, your idea. There are no dark valleys. If all is divine, how can there be dark valleys? And if there are dark valleys, how can all be divine? There are neither dark valleys nor sunlit peaks; it is just the game of the ego. It goes on moving in polarities, from one point to another. When you see it—that the sweet dream is a dream, so is the nightmare, both are dreams—wake up and drop both the dreams. Then for the first time you have contact with reality.

But remember, in that moment when reality is there, you are not. That is the only criterion to understand, no other criterion exists. The only criterion is, if the experience is of reality you will not be found there, you cannot be found there. You will be utterly absent. Bliss will be there but you will not be there. There will be nobody to say “I am feeling bliss.” God will be there but you will not be there. There will be nobody to say “All is divine.” Let that be remembered.

-OSHO

Excerpt from The Diamond Sutra, Chapter Six

 

Copyright© OSHO International Foundation

the-diamond-sutra

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The Biggest Surprise of All – Osho

What are we to do in this experiment? We will sit quietly, keeping the body relaxed and the spine erect. We will stop all movement of the body. We will breathe slowly and deeply and without any excitement. We will silently observe our own breathing and we will listen to any sounds falling on our ears from outside. We will not react in any way; we will not give them a second’s thought. We will let go into a state of mind where, without the interference of words, we will simply be a witness.

We will stand at a distance and watch whatever is taking place. Don’t try to concentrate at all. Simply be quiet and watch whatever is happening. Listen. Just close your eyes and listen. Listen quietly in silence. Listen to the chirping of the sparrows, to the swaying of the trees in the wind, to the cry of a child, to the sound of the water wheel at the well. Simply listen. And do nothing else.

First, within yourself, you will experience a throbbing of the breath and a beating of the heart – and then a new kind of quiet and peace will descend upon you. You will find that although there is noise outside there is silence inside. You will find you have entered a new dimension of peace. Then you will find that there are no thoughts, that only pure consciousness remains. And in this medium of emptiness your attention turns towards the place that is your real abode. From the outside you turn towards your home.

Your vision has led you inwards. Simply keep watching. Watch your thoughts, your breath and the movement at the navel. No reaction. The result will be something that is not a creation of the mind, that is not of your creation at all. This is in fact your being, your existence. This is the cohesion that sustains us all. It reveals itself unto us and then one’s own self, the biggest surprise of all, appears.

-OSHO

From The Perfect Way, Chapter Two

 

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The Perfect Way

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Enter Space, Supportless, Eternal, Still – Osho

Enter space, supportless, eternal, still.   

Three qualities of space have been given in this technique. Supportless: there can be no support in space. Eternal: it can never end. Still: it will be soundless, it will be silent. Enter this space, it is within you.

But the mind always asks for support. People come to me and if I say to them, “Just sit silently, with closed eyes, and don’t do anything,” they say, “Give me some avalamban, some support. Give me some mantra as a support, because I cannot sit.” Just sitting is difficult. If I give them a mantra, it is okay. They can go on repeating the mantra. Then it is easy. With support you are never empty, that’s why it is easy. Something must go on, you must be doing something. Doing, the doer remains: doing, you are filled. You may be filled with Omkar, Aum, Ram, Jesus, Ave Maria, anything – you may be filled with anything, but you are filled. Then you are okay Mind resists emptiness. It wants always to be filled by something else, because if it is filled it can be. If it is not filled it will disappear. In emptiness you will attain no no-mind. That’s why mind asks for support.

If you want to enter inner space, don’t ask for support. Drop all supports, mantras, gods, scriptures, whatsoever gives you a support. If you feel you are supported, drop it, and just move inside – supportless. It will be fearful; you will feel scared. You are moving to where you can be lost completely. You may not be able to come back because all supports will be lost. Your contact with the bank is lost and where this river will lead you, no one knows. Your support is lost. You may fall into an infinite abyss. Hence, fear grips you, and you ask for some support. Even if it is a false support, you enjoy it. Even a false support is helpful. Because for the mind it makes no difference whether a support is real or false – it must be a support, that’s the point. You are not alone, something is there and supporting you. […]

It happened once that a man came to me. He was living in a house where he felt there were spirits and ghosts. And he was very worried. Through worries, he started seeing more illusions. Through worries, he became ill, weak. His wife said, “If you live any longer in this house, I am leaving.” His children were sent to some relative’s house.

The man came to me and he said, “It has become very difficult now. I see them clearly. They walk in the night. The whole house is filled with spirits. You help me.”

So I gave him one of my pictures and said, “Take it. Now I will tackle those spirits. You simply sleep silently, you need not worry. Really, I will tackle them, I will see to them. Now it is my business. And don’t interfere. Now you need not be concerned.”

The man came the next day. He said, “I slept, it was so beautiful! You have done a miracle!” And I had not done anything but give a support. Through support the mind was filled. It was no longer vacant; someone was there.

In ordinary life you are leaning on many false supports, but they help. And unless you become strong enough, you will need them. That’s why I say that this is the ultimate technique – no support.

Buddha was dying and Anand asked him, “Now you are leaving us, what shall we do? How shall we attain? How shall we proceed now? When the master is gone, we will be wandering in darkness for many, many lives. No one is there to lead us, to guide us, the light is going out.”

So Buddha said, “It will be good for you. When I am no more, you become your own light. Move alone, don’t ask for any support, because support is the last barrier.”

And it happened. Anand had not become enlightened. For forty years he was with Buddha, he was the closest disciple, he was just like a shadow to Buddha, moving with him, living with him; he had had the longest contact with him. For forty years Buddha’s compassion was falling over him, raining over him – for forty years. But nothing happened; Anand remained as ignorant as ever. And the day after Buddha died, Anand became enlightened – the next day, the very next day. The very support had been the barrier. When there was no more Buddha, Anand could not find any support. It is difficult. If you live with a Buddha, and the Buddha goes, then no one can be a support to you. Now no one will be worth clinging to. One who has been clinging to a Buddha cannot cling to anybody else in this world. This whole world will be vacant. Once you have known a Buddha and his love and compassion, then no love, no compassion can compare. Once you have tasted that, nothing else is worth tasting. So Anand was alone for the first time in forty years, totally alone. There was no way to find a support. He had known the highest support; now lower supports would not do. The next day he became enlightened. He must have moved into the inner space, supportless, eternal, still. […]

So remember, don’t try to find any support. Be supportless. If you are trying to do this technique, then be supportless. That is what Krishnamurti is teaching, “Be supportless. Don’t cling to a master.  Don’t cling to anything.”

That is what every master has been doing. A master’s whole effort is first to attract you towards him, so that you start clinging to him. When you start clinging to him, when you become close and intimate with him, then he knows that the clinging must be cut. And you cannot cling to anyone else now – that is finished. You cannot move to anyone else – that is impossible. Then he cuts the clinging and suddenly you are left supportless. It will be miserable in the beginning. You will cry and you will weep and you will scream and the whole being will feel that you are lost. Into the very deepest depth of misery you will fall. But from there one arises alone, supportless.

Enter space, supportless, eternal, still. 

That space has no beginning, no end. And that space is absolutely soundless. There is nothing – not even a sound vibrating, not even a ripple. Everything is still.

That point is just within you. Any moment you can enter it. If you have the courage to be supportless, this very moment you can enter it. The door is open. The invitation is for all, all and everyone. But courage is needed; courage to be alone, courage to be empty, courage to dissolve and melt, courage to die. And if you can die within to your inner space, you will attain to the life which never dies, you will attain to amrit, to immortality.

-OSHO

From The Book of Secrets, Chapter 79

 

Copyright© OSHO International Foundation

The Book of Secrets

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Enter Space, Supportless, Eternal, Still.

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

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

This Time of Crisis – Osho

It has been said that in times of great stress—social, economic, religious—that great good is possible. Is this formulation reflective of what we are in Poona experiencing in your presence?

Yes, a time of crisis is a very valuable time. When everything is established and there is no crisis things are dead. When nothing is changing and the grip of the old is perfect, it is almost impossible to change yourself. When everything is in a chaos, nothing is static, nothing is secure, nobody knows what is going to happen the next moment—in such a chaotic moment—you are free, you can change. You can attain to the innermost core of your being.

It is just like in a prison: when everything is settled it is almost impossible for any prisoner to get out of it, to escape from the prison. But just think: there has been an earthquake and everything is disturbed and nobody knows where the guards are and nobody knows where the jailer is, and all rules have dissolved, and everybody is running on his own—in that moment if a prisoner is a little alert he can escape very easily; if he is foolish, only then will he miss the opportunity.

When the society is in turmoil and everything is in crisis, a chaos pervades—this is the moment, if you want, you can escape from the prison. It is so easy because nobody is guarding you, nobody is after you. You are left alone. Things are in such a shape that everybody is bothering about his own business—nobody is looking at you. This is the moment. Don’t miss that moment.

In great crisis periods, always, much enlightenment has happened. When the society is established and it is almost impossible to rebel, to go beyond, not to follow the rules, enlightenment becomes very, very difficult—because it is freedom; it is anarchy. In fact it is moving away from society and becoming individual. The society doesn’t like individuals: it likes robots who just look like individuals but are not individuals. The society doesn’t like authentic being. It likes masks, pretenders, hypocrites, but not real persons because a real person is always trouble. A real person is always a free person. You cannot enforce things on him; you cannot make a prisoner out of him; you cannot enslave him. He would like to lose his life, but he would not like to lose his freedom. Freedom is more valuable to him than life itself. Freedom is the highest value for him. That’s why in India we have called the highest value moksha, nirvana; those words mean freedom—total freedom—absolute freedom.

Whenever society is in turmoil and everybody is tending his own business—has to tend—escape . In that moment the doors of the prison are open, many cracks are in the walls, the guards are not on duty… one can escape easily.

The same situation was at the time of Buddha, twenty-five centuries before. It always comes in a circle; the circle completes in twenty-five centuries. Just as a circle completes in one year—again summer comes back, one year’s circle and the summer is back—there is a great circle of twenty-five centuries. Every time after twenty-five centuries, the old foundations dissolve; the society has to lay new foundations. The whole edifice becomes worthless; it has to be demolished. Then economic, social, political, religious—all systems—are disturbed. The new is to be born; it is a birth pain.

There are two possibilities. One, one is the possibility that you may start fixing the old falling structure: you may become a social servant and you may start making things more stable. Then you miss, because nothing can be done: the society is dying. Every society has a life-span and every culture has a life-span. As a child is born and we know the child will become a youth, will become old, and will die—seventy years, eighty years, at the most a hundred years—every society is born, is young, becomes old, has to die. Every civilization that is born has to die. These critical moments are moments of the death of the past, the old; moments of the birth of the new. You should not bother; you should not start supporting the old structure—it is going to die. If you are supporting, you may be crushed under it. This is one possibility: that you start supporting the structure. That is not going to work. You will miss the opportunity.

Then there is another possibility: you may start a social revolution to bring the new. Then, too, again you will miss the opportunity, because the new is going to come. You need not bring it. The new is already coming–don’t bother about it; don’t become a revolutionary. The new will come. If the old is gone nobody can force it to remain, and if the new is there and the time has reached and the child is ripe in the womb, the child is going to be born. You need not try any Caesarian operation. The child is going to be born; don’t bother about it. Revolution goes on happening by itself; it is a natural phenomenon. No revolutionaries are needed. You need not kill the person; he is going to die himself. If you start working for a social revolution—you become a communist, a socialist—you will miss.

These are the two alternatives in which you can miss. Or you can use this time of crisis and be transformed, use it for your individual growth. There is nothing like a critical moment in history: everything is tense and everything is intense, and everything has come to a moment, to a peak, from where the wheel will turn. Use this door, this opportunity, and be transformed. That’s why my emphasis is for individual revolution.

-OSHO

yoga-a-new-direction-v-5From Yoga: A New Direction, Chapter Ten (previously published as Yoga:The Alpha and the Omega, V. 5)

Copyright© OSHO International Foundation

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

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