Meditation Means No-Mind – Osho

You said last night that the more the mind grows, the more we know that the nature of the mind is confusion. But isn’t it true that this growth of the mind also leads to clarity?

Whatsoever I was just saying is related to this.

Yes, it leads to clarity, because only when you have a very mature mind do you become aware that you are confused. Even to become aware that mind is confusion, a very developed mind is needed. Those who are not aware that their mind is confusion are really not mature minds. They are childish, juvenile, still developing. Only a very mature mind can become aware of the quality of the mind, that it is confusion. And when you have developed the mind, only then is meditation possible, because meditation is the opposite goal.

Meditation means no-mind. But how can you achieve a no-mind if you have not achieved a mind? So, achieve a mind just to lose it. And don’t think that if ultimately one has to reach the state of no-mind, then what is the use of achieving a mind? – because if you don’t achieve a mind, the ultimate is not going to happen to you. It can happen only if the mind is there. So I am not against mind, I am not against intellect. Really, I am not against anything. I am for everything, because everything can be used to reach the opposite pole.

There is a polarity, and the opposite pole cannot be reached if the polarity is not there. A madman cannot meditate. Why? Because he has no mind. But this no-mind is not the no-mind of Buddha. No-mind can have two dimensions: below mind and above mind. The above mind is also no-mind, and the below mind is also no-mind. You can fall down from the mind: the mind is not there, but it is not meditation. You have to go beyond mind, only then is the Buddha’s no-mind achieved. And always remember it, because they are so similar you can misunderstand the whole thing. They are so similar.

For example, a child is innocent. A saint is also innocent – a Jesus or a Krishna – but their innocence is not childish. It is childlike, not childish; because a child is innocent only because he is ignorant. He is innocent only as a negative thing, just the absence. Sooner or later everything will erupt; he is a volcano waiting to erupt. The innocence is just the silence before the volcano erupts. A saint is one who has gone beyond. The eruption has happened; the volcano is silent again. But this silence is different. The first silence was very pregnant; something was present there. The silence was just on the surface; deep down that child was getting ready to be disturbed. The saint has passed the disturbance. The cyclone has gone. This silence, the innocence, appears similar, but there is a deep difference.

So sometimes an idiot can also appear to be saint-like. And idiots are saint-like. They are not cunning; to be cunning, intelligence is needed. They are not calculating; to be calculating, mind is needed. Idiots are simple, innocent, non-cunning, non-calculating. They cannot deceive anyone. Not that they would not like to; they cannot. The very capacity is not there. They look like saints, and sometimes saints look like idiots, because the same thing has happened again, in a different, altogether different, dimension.

You can fall down below the mind: then too, a no-mind happens, but it is not meditation. You have simply lost even that mind which was going to become a step towards meditation. So I am not against mind. Develop mind, develop intellect, but remember well – this is just a means, and a means which has to be forsaken, thrown away. It has to be used like a boat. You reach the other shore; you leave the boat. You forget about the boat completely.

-Osho

From The Book of Secrets, Discourse #50, Q3

Copyright© OSHO International Foundation

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

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The Goose is Out!

The Goose is Out!

In 2010 a sannyasin wrote “The Final Call” which was “a call to arms” trying to galvanize support for a movement that would counter the organization of the Osho International Meditation Resort in Pune.

Below is an excerpt of the response that I wrote. It seems even more relevant today.

My understanding is that Osho’s entire work was to wake us up out of the dream. When I heard that Osho had said to Jayesh “To you I leave you my dream”, initially I am sure that I also felt some tinge of jealousy. ‘You leave it to Jayesh!’ But then it became clear. His work was to bring us out of the dream. End the dream forever. He never suggested that we chase dreams, make goals, live with some intentions. In-tensions can only come out of the past. Dreams can only be an effort to improve upon the past and yet they are still tied to the past. My understanding is that Osho was pointing us to that unknown space where there is no past operating; where action is taken without intent but with complete awareness. So yes, Jayesh can have the dream, I’m opting for the End of all Dreams.

You speak about the “failure” of Rajneeshpuram. Failure means that the goal was not realized. Do you know what or even ‘if’ Osho had a goal? There were many after the Ranch who also felt that it had failed. Everyone who thought that we were creating some kind of ‘utopia’ felt that it had failed. They had grabbed onto the dream of future where things were going to be better than they were now. They were victims of “becoming”. Osho’s whole effort was to take us out of becoming and into “BEING”. All of the activities of the ranch were just an excuse to have us gathered together in some great mysterious energy. And you proclaim “Rajneeshpuram failed”. It certainly did not fail for Swami Anand Maitreya;  It certainly did not fail for Ajit Saraswati; both of which reached their ultimate enlightenment within that Buddhafield and who knows how many more.  Although I cannot testify to the degree that Maitreya and Saraswati could, I can and will say, for me, Rajneeshpuram was not a failure.

My understanding is that Osho’s work was not about a religious movement, or social movement; but rather a movement out of the collective and into individual BEINGNESS, consciousness without a second, the one true ground.

Now you want to harness sannyasins unhappiness with how things are in Pune. Now you want to be a true politician and create a movement, garnering the discontent for your cause. I hope, for your sake, that you do not proceed down that path. With every step taken it becomes increasingly difficult for you to return home. I have watched a few tread that path.

If Osho had wanted to create an organization, a collective movement, I doubt very much that he would have left his dream to Jayesh. I admit that I too was disappointed that Pune was left into his hands. But now, especially now, his wisdom becomes clear. I don’t know if Jayesh has a religious bone in his body; so, who better to ensure that Pune does not become the next Rome. Do you really believe that Osho wanted to create a new Christianity? But now we can see the jostling for position that the early Christians must have experienced. Osho said that he was dissolving into his sannyasins. Individually each is moving into their own light. We do not need a movement. We do not need to centralize the spontaneous happenings that are occurring around the globe. It is not a movement – it is life spontaneously erupting. In fact, a movement is only a distraction from the inner investigation that each of us needs to complete. It is a way to avoid, “If only Jayesh was not in power then I would be Enlightened”. Yeah, you bet. We do not need to ‘belong’ to some greater group than our own individual consciousness, because that individual consciousness Is the greater group, it is the Totality. We will not find our own fulfillment out in some movement but in our own Beingness.

So, let us not get distracted with politics or social movements or religious organization. Let us each complete the work that has been assigned. Come home to our own inner being, then whatever activities that we engage in will be right. But first we must end the tyranny of our own minds and then we will not be interested in how many people approve or how many people disapprove of our actions.  Whatever psychic experiences we have experienced let them not distract us from finishing the task. Enlightenment is not a state that we come in and out of, Enlightenment is not an experience, it is not an object that we perceive. Enlightenment is Consciousness without an object. Enlightenment is Love without an object. Enlightenment is who we BE. Our work is to become a light unto ourselves. Until we do, let our actions come out of the emerging Awareness that is awakening in each one of us individually. Whether photos of Osho are hanging in Pune or not, has nothing to do with our own BEINGNESS. Let us see that waking up out of the dream is the movement Osho left us.

The goose Is out!                                                                                                                   

In Love,

Prem Purushottama

Sudden Enlightenment and its Obstacles – Osho

You said that either one sees the world or the Brahman and that no gradually increasing perception of the Brahman is possible. But in experience we feel that as we become aware and more silent and still, the feeling of the divine presence becomes gradually clearer and clearer. What is this gradual growth and clarity if the authentic experience is never gradual, but sudden?

This has been a very ancient problem: “Is enlightenment sudden or gradual?” Many things have to be understood. There has been a tradition which says that enlightenment is gradual and that everything can be divided into degrees, everything can be divided into steps – that like anything else, knowledge can also be divided; you can become more and more wise, you can become more and more enlightened. This has been widely accepted because the human mind cannot conceive of anything sudden. Mind wants to divide, analyze. Mind is a divider. Degrees can be understood by the mind, but suddenness is non – mental-beyond mind.

If I say to you that you are ignorant and that gradually you will become wise, this is comprehensible, you can comprehend it. If I say to you, “No, there is no gradual growth. Either you are ignorant or you become enlightened, there is a sudden jump,” then the question arises of how to become enlightened. If there were no gradualness, there could be no progress. If there were no degree of growth, no degrees, then you could not make progress, you could not proceed. From where to begin? In a sudden explosion, the beginning and the end are both the same. There is no gap between the beginning and the end, so from where to begin? The beginning is the end. It becomes a puzzle for the mind, it becomes a koan. But sudden enlightenment seems to be impossible. It is not that it is impossible, but that the mind cannot conceive of it. And, remember, how can the mind conceive of enlightenment? It cannot. It has been widely accepted that this inner explosion is also gradual growth. Even many enlightened persons have conceded that to your minds, and they have said, “Yes, there is a gradual growth.”

It is not that there is. They have said it and accepted your attitude, your way of perception. They have been in a deep compassion for you. They know that if you start thinking that it is gradual, the start will be good, but there will be no gradual growth. But if you start, if you go on seeking it, someday the sudden thing will happen to you. And if it is said that enlightenment is only sudden and no gradual growth is possible, you are not even going to start and it will never happen. Many enlightened persons have said that enlightenment is a gradual thing just to help you, just to persuade you to start.

Something is possible through gradual process, but not enlightenment – not enlightenment, something else. And that something else becomes helpful. For example, if you are making water to evaporate it, heating it, evaporation will come suddenly. At a certain point, at a hundred degrees, evaporation will happen – suddenly! There will be no gradual growth between water and vapor. You cannot divide; you cannot say that this water is a little vapor and a little water. Either it is water or it is all vapor. Suddenly the water jumps into the state of vapor. There is a jump – not gradual growth. But by heating you are gradually giving heat to the water. You are helping it to reach the hundred degree point, the evaporating point. This is a natural growth. Up to the evaporating point, the water will grow in the sense of being more and more hot. Then evaporation will happen suddenly.

So there have been masters who were wise, compassionate, who used the language of the human mind which you can understand, telling you, “Yes, there is a gradual growth.” It gives you courage and confidence and hope, and a possibility that it can happen to you also. You cannot attain in a sudden explosion, but by and by, step by step, with your limitations, with your weaknesses, you can grow to it. It may take many lives, but still there is hope. You will just get heated by all your efforts.

The second thing to remember: even hot water is still water. So even if you become more clear in your mind, more pure in your perceptions, more moral, more centered, you are still man, not a buddha, not enlightened. You become more silent, more still, calmer. You feel a deep bliss, but still you are a man, and your feelings are really negative, not positive.

You feel calm because you are now less tense. You feel blissful because now you are clinging less to your miseries; you are not creating them. You feel collected. It is not that you have come to realize the one, but only because now you are less divided. Remember this: your growth is negative. You are just hot water. The possibility is there that at any moment you will come to the point where evaporation happens. When it happens, you will not feel calmness, you will not even feel blissful, you will not feel silent, because these attributes are relative to their opposites. When you are tense, you can feel silence. When you feel noise, you can feel stillness. When you are divided, fragmentary, you can feel oneness. When you are in suffering, anguish, you can feel bliss.

That is why Buddha was silent – because language cannot now express that which is beyond polarities. He cannot say, “Now I am filled with bliss,” because even this feeling that “Now I am filled with bliss” is possible only with a background of suffering and anguish. You can feel health only with a background of illness and disease; you can feel life only with a background of death. Buddha cannot say, “Now I am deathless,” because death has disappeared so completely that deathlessness cannot be felt.

If the misery has disappeared so completely, how can you feel blissful? If the noise and the anguish are so absolutely non-existent, how can you feel silence? All these experiences, feelings, are related to their opposites. Without their opposites they cannot be felt. If darkness disappears completely, how can you feel light? It is impossible.

Buddha cannot say, “I have become light!” He cannot say, “Now I am filled with light.” If he says such things, we will say he is not yet a buddha. He cannot utter such things. Darkness must be there if you want to feel light; death must be there if you want to feel deathlessness. You cannot avoid the opposite. It is a basic necessity for any experience to exist. So what is Buddha’s experience? Whatsoever we know, it is not that. It is neither negative nor positive, neither this nor that. And whatsoever can be expressed, it is not that.

That is why Lao Tzu insists so much that truth cannot be said, and the moment you say it you have falsified it. Already it is untrue. Truth cannot be said because of this: it cannot be divided into polar opposites, and language is meaningful only with polar opposites. Language becomes meaningless otherwise. Without the contrary, language loses meaning.

So there is a tradition which says that enlightenment is gradual, but that tradition is not really the truth. It is just a half-truth uttered in compassion for human minds. Enlightenment is sudden, and it cannot be otherwise. It is a jump! It is a discontinuity from your past! Try to understand: if something is gradual, the past goes on remaining in it. If something is gradual, then there is a continuity.

There is no gap. If from ignorance to knowledge there is gradual growth, the ignorance cannot completely disappear. It will remain, it will continue, because there has been no discontinuity, there has been no gap. So the ignorance may become more polished, the ignorance may become more knowledgeable. The ignorance may appear wise, but it is there. The more polished it is, then, of course, the more dangerous. The more knowledgeable it is, then the more cunning one is and the more capable of deceiving oneself.

Enlightenment and ignorance are absolutely separate, discontinuous. A jump is needed – a jump in which the past dissolves completely. The old is gone; it is no more, and the new has appeared which was never there before.

Buddha is reported to have said, “I am not that one who was seeking. The one who has appeared now never was before.” This looks absurd, illogical, but it is so. It is so! Buddha says, “I am not he who was seeking; I am not he who was desiring enlightenment; I am not he who was ignorant. The old man is dead completely. I am a new one. I never existed in that old man. There has been a gap. The old has died and the new is born.”

For the mind to conceive of this is difficult. How can you conceive of it? How can you conceive of a gap? Something must continue. How can something disappear completely and something new appear? It was absurd for logical minds, it was absurd for scientific minds, just two decades before. But now, for science, it is not absurd. Now they say that deep down in the atom electrons appear and disappear, and they take jumps. From one point the electron takes a jump to another; in between the two it is not. It appears at point A, then disappears and reappears at point B, and within the gap it is no more. It is not there. It becomes absolutely non-existent.

If this is so, it means that non-existence is also a sort of existence. It is difficult to conceive of, but it is so: non-existence is also a sort of existence. It is as if something moves from the visible to the invisible, as if something moves from form to formlessness.

When Gautam Siddharth, the old man who died in Gautam Buddha, was seeking, he was a visible form. When the enlightenment happened, that form completely dissolved into the formless. For a moment there was a gap; there was no one. Then from that formlessness a new form arose.

This was Gautam Buddha. Because the body continues in the same way, we think that there is a continuity, but the inner reality changes completely. Because the body continues in the same way, that is why we say “Gautam Buddha” – that “Gautam Siddharth has now become Gautam the awakened; he has become a buddha.” But Buddha himself says, “I am not he who was seeking. I am a totally different one.”

It is difficult for the mind to conceive of this – and for the mind many things are difficult, but they cannot be denied just because they are difficult for the mind. The mind has to yield to those impossibilities which are incomprehensible to it. Sex cannot yield to the mind; the mind has to yield to sex. This is one of the most basic inner facts – that enlightenment is a discontinuous phenomenon. The old simply disappears and the new is born.

There has been another tradition, a later tradition, of those who have been insisting all through history that Enlightenment is sudden – that it is not gradual. But those who belong to it are very few. They stick to the truth, but they are bound to be very few because no following can be created if sudden Enlightenment is the case. You simply cannot understand it, so how can you follow it? It is shocking to the logical structure and it seems absurd, impossible. But remember one thing: then you move into deeper realms. Whether of matter or of mind, you will have to encounter many things of which a superficial mind cannot conceive.

Tertullian, one of the greatest Christian mystics, has said, “I believe in God because God is the greatest absurdity. I believe in God because mind cannot believe in God.” It is impossible to believe in God; no proof, no argument, no logic can help the belief in God. Everything goes against him, against his existence, but Tertullian says, “That is why I believe – because only by believing in an absurdity can I move away from my mind.”

This is beautiful. If you want to move away from your mind, you will need something of which your mind cannot conceive. If your mind can conceive of it, it will absorb it into its own system, and then you cannot transcend your mind. That is why every religion has insisted on some point which is absurd. No religion can exist without some absurdity just as a foundation in it. From that absurdity you either turn back and say, “I cannot believe so I will go away.” Then you remain yourself – or you take a jump, you turn away from your mind. And unless your mind is killed the enlightenment cannot happen.

Your mind is the problem, your logic is the problem, your arguments are the problem.

They are on the surface. They look true, but they deceive. They are not true. For example, look how the mind’s structure functions. The mind divides everything in two, and nothing is divisible. Existence is indivisible; you cannot divide it – but mind goes on dividing it. It says that “this” is life and “this” is death. What is the actual fact? The actual fact is that both are the same. You are both alive and dying this very moment; you are doing both. Rather, you are both -death and life.

Mind divides. It says, “this” is death and “this” is life. Not only does it divide; it says that both are opposites, enemies, and that death is trying to destroy life. And it looks okay: death is “trying to destroy life.” But if you penetrate deeper, deeper than the mind, death is not trying to destroy life!

You cannot exist without death. Death is helping you to exist. It is every moment helping you to exist. If for a single moment death stops working, you will die.

Death is every moment throwing away many parts in you which have become non-functional. Many cells die; they are removed by death. When they are removed, new ones are born. You are growing: something is dying and something is being born continuously. Every moment there is death and life, and both are functioning. In language I have to call them both two. They are not two; they are two aspects of one phenomenon. Life and death are one; “life-death” is a process. But mind divides.

That division looks okay for us, but that division is false.

You say “this” is light and “that” is dark; you divide. But where does darkness start and where does light end? Can you demarcate them? You cannot demark them. Actually, whiteness and blackness are two poles of a long greyness, and that greyness is life. On one pole blackness appears and on another pole whiteness appears, but the reality is grey, and that grey contains both in itself. Mind divides and then everything looks clear-cut. Life is very confusing; that is why life is a mystery.

And because of this, mind cannot understand life. It is helpful to create clear-cut concepts. You can think easily, conveniently, but you miss the very reality of life. Life is a mystery, and mind demystifies everything. Then you have dead fragments, not the whole.

With the mind you will not be able to conceive of how enlightenment is sudden, how you will disappear and something new will be there which you had never known before. But don’t try to understand through mind. Rather, practice something which will make you more and more hot.

Rather, try to attain some fire which will make you more and more hot. And then one day suddenly you will know that the old has disappeared; the water is no more. This is a new phenomenon. You have evaporated, and everything has changed totally.

Water was always flowing downwards, and after evaporation the new phenomenon is rising upwards.

The whole law has changed. You have heard about one law, Newton’s law of gravity, which says that the earth attracts everything downwards. But the law of gravity is only one law. There is another law. You may not have heard about it because science has yet to uncover it, but yoga and tantra have known it for centuries. They call it levitation. Gravity is the pull downwards and levitation is the pull upwards.

The story of how the law of gravity was discovered is well known. Newton was sitting under a tree, under an apple tree, and then one apple fell down. Because of this he started thinking, and he felt that something is pulling the apple downwards. Tantra and yoga ask, “How did the apple reach upwards in the first place? How?” That must be explained first – how the apple reached the upward position, how the tree is growing upwards. The apple was not there; it was hidden in a seed, and then the apple traveled the whole journey. It reached the upward position and only then did it fall down. So gravity is a secondary law. Levitation was there first. Something was pulling the apple upwards. What is that?

In life we easily know gravity because we are all pulled downwards. The water flows downwards; it is under the law of gravity. When it evaporates, suddenly the law also evaporated. Now it is under levitation, it rises upwards.

Ignorance is under the law of gravity: you always move downwards, and whatsoever you do makes no difference. You have to move downwards. In every way you will have to move downwards, and struggle alone will not be of much help unless you enter a different law – the law of levitation. That is what samadhi is – the door for levitation. Once you evaporate, once you are no more water, everything changes. It is not that now you can control: there is no need to control, you simply cannot flow downwards now. As it was impossible before to rise upwards, now it is impossible to flow downwards.

It is not that a buddha tries to be non-violent; he cannot do otherwise. It is not that he tries to be loving; he cannot do otherwise. He has to be loving. That is not a choice, not an effort, not any cultivated virtue, it is simply that now this is the law: he rises upwards. Hate is under the law of gravity; love is under levitation.

This sudden transformation doesn’t mean that you are not to do anything and that you are simply to wait for the sudden transformation. Then it will never come. This is the puzzle. When I say – or someone else says – that enlightenment is sudden; we think that if it is sudden nothing can be done that we must simply wait. When it will happen, it will happen, so what can one do? If it is gradual you can do something.

But I say to you that it is not gradual, and yet you can do something. And you have to do something, but that something will not bring you enlightenment. That something will bring you near the phenomenon of enlightenment. That something will make you open for the phenomenon of enlightenment to happen. So enlightenment cannot be an outcome of your efforts; it is not. Through your efforts you simply become available for the higher law of levitation. Your availability will come through your effort, not enlightenment. You will become open, you will become non-resistant, you will become cooperative for the higher law to work. And once you are cooperative and non-resistant, the higher law starts functioning. Your efforts will yield you; your efforts will make you more receptive.

It is just like this: you are sitting in your room with closed doors. The sun is outside, but you are in darkness. You cannot do anything to bring the sun in, but if you simply open the doors your room becomes available. You cannot bring the sun in, but you can block it out. If you open your doors, the sun will enter, the waves will come; the light will come into the room.

You are not really bringing the light; you are simply removing the hindrance. The light comes by itself. Understand it deeply: you cannot do anything to reach enlightenment, but you are doing many things to hinder it – to hinder it from reaching to you. You are creating many barriers, so you can only do something negatively: you can throw the barriers; you can open the doors. The moment the doors are open, the rays will enter, the light will touch you and transform you.

All effort in this sense is to destroy the barriers, not to attain enlightenment. All effort is negative. It is just like medicine. The medicine cannot give you health; it can only destroy your diseases. Once the diseases are not there, health happens; you become available. If diseases are there, health cannot happen.

That is why medical science, Eastern or Western, has not yet been able to define what health is. They can define each disease exactly – they know thousands and thousands of diseases and they have defined them all – but they cannot define what health is. At the most they can say that when there is no disease you are healthy. But what is health? Something which goes beyond mind. It is something which is there: you can have it, you can feel it, but you cannot define it.

You have known health, but can you define it – what it is? The moment you try to define it you will have to bring disease in. You will have to talk something about disease, and you will have to say, “No-disease is health.” This is ridiculous. To define health you need disease? And disease has definite qualities. Health also has its own qualities, but they are not so definite because they are infinite. You can feel them; when health is there you know it is there. But what is it? Diseases can be treated, destroyed. Barriers are broken and the light enters. Similar is the phenomenon of enlightenment. It is a spiritual health. Mind is a spiritual disease, and meditation is nothing but medicine.

Buddha is said to have said, “I am a medicine man, a vaidya – a physician. I am not a teacher and I have not come to give you doctrines. I know a certain medicine which can cure your diseases. And don’t ask about health. Take the medicine, destroy the disease, and you will know what health is. Don’t ask about it.” Buddha says, “I am not a metaphysician, I am not a philosopher. I am not interested in what God is, in what soul is, in what kaivalya, aloneness, moksha, liberation, and nirvana is. I am not interested! I am simply interested in what disease is and in how it can be cured. I am a medicine man.” His approach is absolutely scientific. He has diagnosed human dilemma and disease. His approach is absolutely right.

Destroy the barriers. What are the barriers? Thinking is the basic barrier. When you think, a barrier of thoughts is created. Between you and the reality a wall of thoughts is created, and thoughts are more dense than any stone wall can be. And then there are many layers of thought. You cannot penetrate through them and see what the real is. You go on thinking about what the real is and you go on imagining what the real is, and the real is here and now waiting for you. If you become available to it, it will happen to you. You go on thinking about what the real is, but how can you think if you don’t know?

You cannot think about something which you don’t know; you can only think about something which you already know. Thinking is repetitious, tautological; it never reaches to anything new and unknown. Through thinking you never touch the unknown; you only touch the known, and it is meaningless because you already know it. You can go on feeling it again and again; you may enjoy the feeling, but nothing new comes out of it.

Stop thinking. Dissolve thinking, and the barrier is broken. Then your doors are open and the light can enter. And once the light enters, you know that the old is no more. You know now that that which you are is absolutely the new. It never was before; you had never known it; but you may even say that this is the “ancient-most” – it was there always, not known to you.

You can use both expressions; they mean the same. You can call it the “ancient-most” – the brahman who has always been there, and you can say that you were missing it continuously.

Or you can say that this is the newest – that which has happened only now and never was before.

That too is right because for you this is the new. If you want to speak about the truth, you will have to use paradoxical expressions. The Upanishads say, “This is the new and this is the old. This is the most ancient and this is the newest. It is the far and the near both.” But then language becomes paradoxical, contradictory.

And you ask me, “What is this gradual growth and clarity if the authentic experience is never gradual, but sudden?” This clarity is of the mind; this clarity is of a lessening of disease; this clarity is of the falling of barriers. If one barrier falls you are less burdened, your eyes are less clouded. If another barrier falls you are still more unburdened, your eyes become still more clear. But this clarity is not of enlightenment; this clarity is only of a lessening disease, not of health. When all barriers disappear, with those barriers your mind also disappears.

Then you cannot say, “Now my mind is clear, it is no more.” Then you simply say, “Now there is no mind.” When there is no mind, then the clarity is of enlightenment. Then the clarity is of enlightenment! That is absolutely different. Then another dimension has opened. But you will have to pass through clarities of mind. Remember always that no matter how clear your mind becomes; it is still a barrier.

No matter how transparent your mind becomes, even if it becomes a transparent glass and you can look to the other side, still it is a barrier and you will have to break it completely. So sometimes it happens that when one is meditating one becomes more and more clear, more sane, more still; silence is felt. Then one clings to meditation and thinks that everything is achieved. Great masters have always been emphasizing that a day comes when you have to throw your meditation also.

I will tell you one story – one Zen story. Bokuju was meditating – meditating very deeply, meditating with his whole heart. His master would come every day, and he would just laugh and go back.

Bokuju became annoyed. The master would not say anything, he would just come and look at him, laugh and go away. And Bokuju was feeling very good in meditation. His meditation was deepening, and he needed someone to appreciate him. He was waiting for the master to pat him and say, “Good, Bokuju. You did well.” But the master just laughed. The laughter felt insulting – as if Bokuju was not progressing, and he was progressing. As he progressed more, the laughter grew more and more insulting. It was impossible to tolerate it now.

One day the master came, and Bokuju was feeling absolutely silent as far as mind can go; there was no noise within, no thought. The mind was absolutely transparent; no barrier was felt. He was filled with a subtle deep happiness, joy was bubbling all over, he was in ecstasy. Thus, he thought, “Now my master will not laugh. Now the moment has come, and he is going to tell me, ‘Now Bokuju, you have become enlightened.’”

That day the master came: the master came with a brick in his hand, and he started rubbing that brick on the rock on which Bokuju was sitting. He was so silent, and the rubbing of the brick created noise. He became annoyed. At last he couldn’t tolerate it, so he opened his eyes and asked his master, “What are you doing?”

The master said, “I am trying to make this brick a mirror, and by continuously rubbing it I hope that someday this brick will become a mirror.”

Bokuju said, “You are behaving stupidly. This stone, this brick, is not going to become a mirror. No matter how much you rub it, it is not going to become a mirror.”

The master laughed and said, “Then what are you doing? This mind can never become enlightened, and you go on rubbing and rubbing it. You are polishing it, and you are feeling so good that when I laugh you feel annoyed.” And suddenly, as the master threw his brick, Bokuju became aware. When the master threw his brick, suddenly he felt that the master was right, and the mind broke. Then from that day on there was no mind and no meditation. He became enlightened.

The master said to him, “Now you can move anywhere. Go, and teach others also. First teach them meditation; then teach them non-meditation. First teach them how to make the mind clear, because only a very clear mind can understand that now even this clear mind is a barrier. Only a deeply meditative mind can understand that now even meditation has to be thrown.

You cannot understand it right now. Krishnamurti goes on saying that there is no need of any meditation, and he is right. But he is talking to wrong persons. He is right; there is no need for any meditation, but he is wrong because of to whom he is saying this. Those who cannot even understand what meditation is, how can they understand that there is no need for any meditation?

This is going to be harmful for them because they will cling to this idea. They will feel that this idea is very good, there is no need of meditation, so “We are already enlightened.”

Listening to Krishnamurti, many feel that now there is no need of meditation and that those who are meditating are foolish. They may waste their whole life because of this thought, and this thought is right. There comes a point when meditation has to be thrown; there comes a point when meditation becomes a barrier. But wait for this point to come. You cannot throw something which you don’t have. Krishnamurti says, “No need of meditation; don’t meditate.” But you have never meditated, so how can you say, “Don’t meditate”?

A rich man can renounce his riches, not a poor man. To renounce you need something to renounce in the first place. If you meditate, you can renounce it one day – and that is the last renunciation, and that is the greatest. Wealth can he renounced; it is easy. Family can be renounced; it is not difficult.

The whole world can be renounced because everything is outer and outer and outer. The last thing is meditation, the innermost wealth. And when you renounce it, you have renounced yourself. Then no self remains – not even the meditating self, the great meditator. Even that image is broken. You have fallen into nothingness. Only in this nothingness, the discontinuity. The old has disappeared and the new has happened. You become available through meditation.

Whatsoever is felt through meditation, don’t think that it is enlightenment. These are just glimpses of a lessening disease, of a dispersing disease. You feel good. The disease is less, so you feel relatively healthy. Real health is not yet there, but you are more healthy than before and it is good to be more healthy than before.

-Osho

From The Book of Secrets, Discourse #40, Q1

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.

The Third Eye – Osho

Explain the relationship of the two eyes with the third eye. In which way do the techniques concerned with looking affect the third eye?

Firstly, two points are to be understood. One, the energy of the third eye is really the same as that which moves in the two ordinary eyes – the same energy. It begins to move in a new center. The third eye is already there, but non-functioning, and it cannot see unless these ordinary eyes become unseeing. The same energy has to move in it. When the energy is not moving in the two eyes it can move in the third, and when it moves in the third the two eyes will become unseeing. They will be there, but you won’t be able to see through them. That energy that looks through them will be absent; it will move through a new center. That center is between these two eyes. It is already there, complete; any moment it can function. But it needs energy to function, and that same energy has to be diverted.

Secondly, when you are seeing through the two eyes, you are seeing through the physical body. The third eye is not really a part of the physical body. It is part of the second body which is hidden – the subtle body, the sukshma sharir. It has a corresponding spot in the physical body, but it is not part of it. That is why physiology cannot believe that there exists a third eye or anything like it, because your skull can be analyzed, penetrated, x-rayed, and there is no point, no physical entity which can be said to be the third eye. The third eye is part of the subtle body, the sukshma sharir.

When you die your physical body dies, but your sukshma sharir, your subtle body, moves with you; it takes another birth. Unless the subtle body dies, you can never be freed from the circle of birth death, rebirth-redeath. The circle moves on.

The third eye belongs to the subtle body. When the energy is moving through the physical body, you are looking through the physical eyes. That is why through the physical eyes you cannot look at anything other than the physical, than the material. The two eyes are physical. Through these eyes you cannot look at anything, cannot see anything which is not physical.

Only with the third eye functioning can you enter a different dimension. Now you can see things which are invisible to the physical eyes, but are visible to the subtle eyes. Then, with the third eye functioning, if you look at a person you look at his soul, at his spirit, not at his body – just like you look at the physical body through the physical eyes, but you cannot see the soul. The same happens when you look through the third eye: you look and the body is not there, just the one who resides in the body.

Remember these two points. Firstly, the same energy has to move. It has to be taken away from the ordinary physical eyes and allowed to move through the third eye. Secondly, the third eye is not part of the physical body. It is part of the subtle body, the second body that is within. Because it is part of the subtle body, the moment you can look through it you look at the subtle world. You are sitting here. If a ghost is sitting here you cannot see it, but if your third eye is functioning you will see the ghost, because subtle existence can be seen only through the subtle eye.

How is the third eye related with this technique of looking? It is deeply related. Really, this technique is to open the third eye. If your two eyes stop completely, if they become non-moving, static, like stones, with no movement in these eyes, the energy stops flowing through them. If you stop them, the energy stops flowing through them. The energy flows; that is why they move. The vibration, the movement, is because of the energy. If the energy is not moving, your eyes will become just like a dead man’s eyes – stoney, dead.

Looking at a spot, staring at it without allowing your eyes to move anywhere else, will give a staticness. Suddenly the energy which was moving through the two eyes will not be moving through these eyes. And energy has to move; energy cannot be static. Eyes can be static, but energy cannot be static. When these eyes are closed to the energy, if suddenly the doors are closed and the energy cannot move through these eyes, it tries to find a new path. And the third eye is just near, just between the two eyebrows, half an inch deep. It is just near – the nearest point.

If your energy is released from these eyes, the first thing that can happen is that it will move through the third eye. It is just as if water is flowing and you close one hole: it will find another – the nearest which can be found with the least resistance. It will find it automatically; you do not have to do anything specifically. With these physical eyes, you just have to stop energy from moving through them, and then energy will find its own path and it will move through the third eye.

This movement through the third eye transforms you into a different world. You start seeing things you have never seen, you start feeling things you have never felt, you start smelling things you have never smelled. A new world, a subtle world, starts functioning. It is already there. The eye is there; the world, the subtle world, is already there. Both are there, but not revealed. […]

With the third eye you become capable of seeing things which are there, but which cannot be seen with ordinary eyes. All the methods about looking affect the third eye, because looking means a certain energy moving outward from you toward the world. If blocked, if suddenly blocked, the energy will find another path, and the third eye is just near. […]

-Osho

From The Book of Secrets, Discourse #22, Q1

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.

 

A Light Without Source – Osho

You mentioned that rapid eye movements indicate mental processes and that if eye movements are stopped the mental process will also stop. But this physiological control of the mental processes, this stopping of eye movements, seems to create psychic tensions such as happens when we keep our eyes closed under a blindfold for a  long time. 

Firstly, your mind and your body are not two things as far as tantra is concerned. Remember that always. Do not say, “physiological process” and “mental process.” They are not two – just two parts of one whole. Whatsoever you do physiologically affects the mind. Whatsoever you do psychologically affects the body. They are not two, they are one.

You can say that the body is a solid state of the same energy and the mind is a liquid state of the same energy – of the same energy! So no matter what you are doing physiologically, do not think that this is just physiological. Do not wonder how it is going to help any transformation in the mind. If you take alcohol, what happens to your mind? Alcohol is taken in the body, not in the mind, but what happens to the mind? If you take LSD, it goes into the body, not into the mind, but what happens to the mind?

Or if you go on a fast, fasting is done by the body, but what happens to the mind? Or from the other end: if you think sexual thoughts, what happens to your body? The body is affected immediately. You think in the mind of a sex object and your body starts getting ready. […]

Physiological processes and psychological processes are not two things, they are one, and you can start from either pole to affect and change the other. And any science will do that. For example, tantra believes deeply in the body. Only philosophy is vague, airy, verbal; it may start from something else. Otherwise, any scientific approach is bound to start from the body because that is within your reach. If I talk of something which is beyond your reach, you may listen to it, you may gather it in your memory, you may talk about it, but nothing happens. You remain the same. Your information is increased, but not your being. Your knowledge goes on increasing, but your being remains the same poor mediocrity; nothing happens to it.

Remember, the body is what is within your reach; just now you can do something with it and change your mind through the body. By and by you will become a master of the body, and then you will become a master of the mind. And when you become a master of the mind, you will change the mind by and by, and you will be moving beyond it. If the body changes, you move beyond body. If the mind changes, you move beyond mind. And always do something which you can do. […]

If you close your eyes, sometimes you may feel a certain tension gathering there, or an uneasiness.

Then there are certain things you can do. One, when you close your eyes do not become tense about it, let them be relaxed. You can close your eyes forcibly – then you will get tense. Then your eyes will get tired and inside you will feel uneasiness. Relax the face, relax the eyes, and let them be closed. I say, let them be closed; do not close them. Relax! Feel relaxed. Drop the eyelids and let the eyes be closed. Do not force them! If you force them, that is not good.

If you cannot feel the difference, then do this: first force them to close. Let your whole face become tense, strained, and then close your eyes forcibly. For a few moments remain strained, then relax. Then again close your eyes relaxedly. Then you will feel the difference. Do not strain to do anything – that will tire you.

Two, when the eyes are closed and your face is relaxed, look as if everything has become dark. A deep darkness is around you. Imagine you are amidst darkness, in a deep, velvety darkness, surrounded by it, in a deep, dark night. Go on feeling this darkness. That will help your eyes to stop their movements. With nothing to be seen, the eyes will stop. Be in darkness.

You can do it in a dark room. Open your eyes, look at the darkness, then close them and feel the darkness. Again, open your eyes, feel the darkness; close your eyes, feel it inside. Darkness is deeply relaxing. Darkness is outside and inside you; everything is dead – dark and dead. Both are related. That is why we paint death as black, dark. All over the world death is painted as black, and people fear darkness.

While doing this method, feel darkness, love darkness, and feel inside that you are going to die. Darkness is all around, and you are dying. The eyes will stop. You will feel that they cannot move: they will have stopped. In that stopping, suddenly the energy will go up and start hammering the third eye. When it starts hammering, you will hear it, you will feel it. A warmth will come, a fire will flow – a liquid fire trying to find a new path.

Do not be afraid. Help it, cooperate with it, let it move, become it. And when the third eye opens for the first time, the darkness will disappear and there will be light – light without a source. You have seen light, but always with a source. Either it comes from the sun or from the stars or from the moon or from the lamp, but some source is there.

When your energy moves through the third eye, you will come to know a light without source. It is not coming from any source, it is simply there, not coming from anywhere. That is why the Upanishads say that God is not like the sun or like a flame. He is sourceless light. There is no source anywhere, simply light is there, just as if it is morning.

The sun has not arisen, but the night has disappeared. In between there is the dawn – the predawn.

Or in the evening, the sun has set and the night has not yet come. Just in between there is the margin. That is why Hindus have chosen sandhya as a proper time for meditation. Sandhya is the in between time – neither night nor day, just the line that divides. Why? Just as a symbol. The light is there, but without a source. The same will happen inside, light will be there without a source. Wait for it; do not imagine it.

The last thing to be remembered: you can imagine anything, so it is dangerous to tell you many things. You can imagine them. You will close the eyes and you will feel and imagine that now the third eye has opened or is opening, and you can imagine light also. Do not imagine; resist imagination. Close your eyes. Wait! Whatsoever comes, feel it, cooperate with it, but wait. Do not jump ahead; otherwise nothing will happen. You will be having a dream – a beautiful, spiritual dream, but nothing else.

People go on coming to me and they say, “We have seen this and we have seen that.” But they have imagined it – because if really, they had seen, they would be transformed. But they are not transformed. They are the same persons, only now a spiritual pride is added. They have some dreams – beautiful, spiritual dreams: someone is seeing Krishna playing on his flute, someone is seeing light, someone is seeing kundalini rising. They go on seeing things, and they remain the same – mediocre, stupid, dull. Nothing has happened to them; they go on relating that this is happening, that is happening, but they remain the same – angry, sad, childish, stupid. Nothing has changed.

If you really see the light which is there waiting for you, to be seen through the third eye, you will be a different person. And then you need not tell anyone. People will come to know you are a different person. You cannot even hide it; it will be felt. Wherever you will move, others will feel that “Something has happened to this man.”

So do not imagine; wait, and let things take their own course. You do the technique, and then wait. Do not jump ahead.

-Osho

From The Book of Secrets, Discourse #22, Q3

Copyright© OSHO International Foundation

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

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.

 

Three Tickets for Titsburgh – Osho

Lately, I feel that the longing inside to go beyond the mind and experience something more is growing. It seems like such a long process – Does it have to take a long time? 

Atit Yama, the longing to go beyond the mind is the only longing worthwhile. All that man desires and hopes for is utterly meaningless. In success, in failure, in every possible way it leads you nowhere.

It is not only that you feel the pain in failure—the pain and the defeat and the agony. Those who succeed also feel the same pain in a different way, perhaps more deeply than those who have failed, because they have succeeded in what they wanted and yet their inner being is as dark and as empty as ever. They have everything on the outside and nothing inside. In fact, all that they have succeeded in attaining, in achieving, becomes a contrast and shows their inner emptiness more clearly than those who have failed to attain.

It is just as if you write with white chalk on a white wall: it doesn’t show. You have to write it on a blackboard and then it shows clearly. The emptiness, meaninglessness shows more clearly on the blackboard of success than it shows on the mind and its screen of failure. In failure there is still hope; in success there is no hope. You have already arrived, and your arrival is the death of all your hoping.

It is a very strange experience that the only successful lovers are those who never meet, are never allowed to meet by the society, by the parents, by the situations. They are the only successful lovers; the world remembers them for centuries. But once the lovers meet, then all hope and all romance from life simply evaporates.

There is one longing amongst all longings, and that is the longing to go beyond mind. But there is a contradiction in this longing, because all longing belongs to the mind: how can the mind long, desire, to go beyond itself? So the longing to go beyond mind has not to be understood in the same way as any other desire, any other ambition.

In fact to call it longing is not right. It is an understanding more than a desire. It is an understanding of the agony and the pain of mind that makes one feel it is better to go beyond. It is not something in the faraway future as a goal, but something that has to be allowed to happen right now.

If you can see what mind has done to you and what it is continuously doing to you, how much misery and how much suffering it goes on creating, then the very understanding of the misery of mind is enough to go beyond. You don’t ask how to go beyond; you simply cannot remain in the mind. You are in the mind because you are not clear that your misery is caused by the mind. You go on throwing the responsibility on something or other.

Jean-Paul Sartre has said—and when a man like Sartre says something it is significant; his statement has become immensely famous: “The other is hell.” In an ordinary way it appears to be right, because you always suffer because of others: your wife deserts you; your husband does not love you; your children are turning into hippies. It is always the others who are creating misery; otherwise, you would be in paradise.

In this ordinary sense his statement has meaning, and that’s why it has become so famous and so important. But deep down it is rooted in ignorance. The other is not hell; the other is only a mirror. The other only reflects your mind, your face.

I have heard an ancient parable…

A woman who was very ugly was against mirrors. She was so much against mirrors that she did not allow any mirror in her own home. Her antagonism was so deep that if she saw a mirror in somebody else’s house the first thing she did was to break the mirror. And people asked, “What is the matter, why have you broken the mirror?”

She said, “The mirror makes me ugly; otherwise, I am perfectly well. If there was no mirror, I would not have been ugly.”

The same is the situation when Jean-Paul Sartre says that the other is hell. It is you, it is your mind. And because Sartre goes on depending on this understanding, a man of his caliber and genius never transcends mind, never even thinks of it. It is unfortunate that such beautiful people with such sharp intelligence remain unaware of a simple fact that in your relationships it is your mind that is reflected. In your misery it is your mind; in your jealousy it is your mind; in your hate it is your mind; in your lust for power it is your mind.

Once you see the multidimensional capacity of the mind to create hell for you, the very understanding takes you out of it. You don’t have to long; you don’t have to desire; you don’t have to do anything else other than understand the mind.

Yama, you are saying to me, “I feel that the longing inside to go beyond the mind and experience something more is growing.” Superficially, anybody will say that a spiritual desire has taken possession of you, but I am going to be a little hard on you.

First, the feeling is part of the mind, the longing is part of the mind, to have some experience is a desire of the mind… and to have something even more is the very nature of mind. It can be reduced to a simple statement: Mind always asks for more. It may be money or it may be meditation, it doesn’t matter —mind goes on asking for more.

Even if you get God himself, the mind will still ask the same thing: something more. What are you going to do with this God? Now you are stuck forever. Just think of yourself getting stuck with God forever! The mind may even suggest to you, “It is better to lose this fellow rather than to remain stuck with him; either get something more… or even less will do, but a change is absolutely needed.” Mind is a continuous thirst for more. It never finds fulfillment.

So you have to understand one thing, that this longing should not be part of the mind. This desire to experience something more should not be mind deceiving you in the name of religion, in the name of spirituality.

The only way to avoid the mind and its deceptions—and they are very subtle—the only way is to drop these words: ‘longing’, ‘experience’, ‘more’. Rather try to understand the mind, what it is. Look into every nook and corner of the mind, from where all desires arise, all longings arise, from where all passions arise. Just look into this source of all your life.

With the very understanding that the mind is the hell, you will find yourself beyond it; you will not have to go beyond it.

It is almost like when you find your house is on fire. When you see it on fire, you don’t think and contemplate what to do. You don’t consult Holy Scriptures for right instructions. You simply jump out of the house—whether it is a door or a window it doesn’t matter; whether you are properly dressed or not it doesn’t matter. You know a great crowd is waiting, but if you are in your bathroom and suddenly find the house is on fire, you will jump out of the window naked. You will forget to take even the towel with you. It is not a time to think of all these trivia and the crowd is not going to be angry with you, even in Poona. Even the police commissioner is not going to take any action against you. In such a situation ordinary laws don’t apply.

The transcendence from mind has happened only to a very few people in the world. And the reason is that most people get deceived by the mind. The mind itself starts asking for transcendence, for going beyond, for searching the truth, and you forget that these are subtle devices of the mind to take you astray from one single thing: that is a deep understanding of mind itself.

Neither transcendence is needed nor going beyond is needed nor any spiritual experience is needed. What is needed is a total understanding of your mind and its structure and its functioning. And that very understanding, without any effort on your part, will become the transcendence, will take you beyond, will give you the experience that mind was only dreaming about and deceiving you.

Your question is certainly arising from the mind, because the next thing it says is: “It seems like such a long process.” Understanding is not a long process. Understanding is immediate. You come across a snake on the road—understanding does not take a long time. You simply jump out of the way without even thinking what you are doing. […]

You say it is a long process, “such a long process—does it have to take a long time?”

Somebody has sent me the Ashram’s Law of Shortcut: The shortest distance between two points is always under construction.

It is very difficult to find any shortcut here… but there is no need either if you follow rightly my understanding, my approach. Time is not involved at all; neither is any kind of distance.

This very moment you can look at your mind, and you can see all that your mind contains. And that will be enough just to be finished with it. It is not a question of time; it is not a question of effort. It is only a question of clear understanding.

That’s what we don’t do. We fight with anger, we fight with jealousy, we fight with everything, but fighting never helps because it takes time. And fighting shows one thing absolutely: that you don’t understand that by fighting you cannot go beyond mind. Fighting is simply one part of mind fighting with another part. It is like making both my hands fight with each other. Do you think any hand is going to win? It depends on me; I can make the right-hand win or I can change the idea and make the left-hand win. But I know perfectly well that it is within my power: both hands are mine.

Any conflict in your mind, any split in your mind is just a game. You have become two teams, football teams or… And you can go on playing the game and you can enjoy that you are on a spiritual pilgrimage, that you are a great seeker — but you are just playing football. And you are playing for both sides; there is no question of any victory, no question of any defeat.

That’s what so-called religious people have been doing and are still doing. Their rituals, their prayers, their austerities certainly take time. And not only do they take time, they never arrive anywhere, they remain the same persons. Maybe they have repressed their sexuality, but the sexuality is there. Repressed, it becomes more dangerous because it becomes more deep-rooted in your unconscious, from where it will create a thousand and one perversions.

I have heard that three rabbis were standing on the railway station. They were going somewhere, obviously. And finally, the youngest one said, “Now it seems the train is going to come and I should get the tickets.”

So he went to the window and saw a beautiful woman working on her register. The young rabbi said to the woman, “Lady, how much will it cost for Titsburgh?” He forgot that he is going to Pittsburgh.

The woman was very angry, and said, “You are a religious man…” The rabbi felt very ashamed. He came back and told the other rabbis, “You can purchase the ticket because I am feeling very nervous, and in my nervousness, I have said something wrong.”

They said, “But tell us what you have said wrong.”

He said, “I cannot repeat it. And don’t make me feel more guilty; I am feeling very bad.”

So the second rabbi, more elderly than the first, said, “I’m going. What kind of nervousness is this? Just purchasing the ticket…” And the moment he saw those beautiful tits he forgot everything—his old age, his austerities, his rituals, his prayers; all were forgotten. And of course, because he was older he committed more mistakes because his unconscious and his repression were greater. He said, “Just give me three tickets for Titsburgh and the change you can give me in nipples.”

The woman was outraged. She said, “You rascals! You are pretending to be rabbis? The first one came and now you have come, and you are worse than the first.”

And the second rabbi came back trembling. Then the oldest rabbi said, “What is the matter with you idiots? Just purchasing a ticket… What happens on the window?”

The second one said, “You go and see yourself. Something goes wrong. I was not thinking that I can do such a stupid thing, but it simply came out.”

The old rabbi said, “That window seems to be mysterious. But let me try.” And of course he was a very strict disciplinarian, a perfectionist, and the oldest of all. He kept himself very alert seeing that two persons have failed and something is wrong there. He saw the tits but he understood immediately, Okay, so this is the problem: Pittsburgh must be becoming Titsburgh!

He took the right approach and said, “Lady, how much will it be for Pittsburgh?”

The lady said, “You are really a religious person. Those two fellows are so ungentlemanly. They should not be accepted as rabbis.”

The rabbi said, “You are right. I will put them right, but I’m going to put you right too! You are not dressed properly. And remember, when you die Saint Finger on the gate of heaven will show his peter at you!”

The old man became angry…

But you cannot get away from the repressed; it is going to come in some way or other. Now Saint Peter becomes Saint Finger, and the poor finger becomes peter.

Perversions are the only achievement of the repressed approach of all your religions. It has created a very perverted humanity. I will not say to you to do something to transcend mind—I will say to you: the only scientific approach is to understand. First understand mind, which is your reality. Why be in such a hurry of going beyond it without understanding it? Understand it and the very understanding is transcendence. The moment you have understood your mind you are beyond it. You will find yourself beyond it within a split second; it won’t take any more time. It is not a process, it is a quantum leap.

My effort is to continuously emphasize that meditation is nothing but watching the mind, understanding the mind, seeing all its subtle and cunning ways. And once you have become perfectly aware of all its conscious, subconscious and unconscious layers you are already out of it. In your very watching you have gone beyond. And beyond the mind there is no desire for more, because beyond the mind you go on growing more and more into infinity. There is no need to desire, it happens spontaneously.

So the first thing is an understanding of the mind and the second thing is to rejoice in spontaneous growth.

The young nun rushed into the mother superior’s office and exclaimed, “We have got a fresh case of syphilis in the convent!” The mother superior looked up and said, “Thank God. I’m sick to death of red wine!”

It is a little difficult. The nun has reported to the superior mother that they have received a fresh case of syphilis. And the superior mother said, “Thank God. I’m sick to death of red wine. Always red wine, red wine… At least something fresh has come.”

A doctor received an urgent phone call. “Doctor,” said the voice. “My wife swallowed my fountain pen two hours ago.” “Why did not you phone me sooner?” asked the doctor.

“I have been using my pencil up to now,” replied the husband, “but the lead has broken and I don’t have a sharpener.”

Life is so ridiculous and so hilarious, that if you just try to understand your mind, you will have a great laugh at yourself and what you have been doing.

Once one of the girlfriends of Pablo Picasso said, “If my boyfriend would ever meet a woman on the street who looked like the women in his paintings he would fall over in a dead faint.”

But Picasso is not aware what he is painting. The girlfriend is saying, “If some day on the road he meets the women he paints, he will forget all painting; he will faint and fall over on the road.” But Picasso is not aware that all his paintings are nightmarish. And he has been working so hard on those paintings all his life. And he was a genius, but he must be absolutely unconscious of what he is doing.

What are you doing? What goes on in your mind? What kinds of paintings do you make? What kinds of dreams come to you? What things make you jealous? What things make you infatuated? Just watch. You have been given, free of charge by your biology, a whole television set which needs no change of any batteries or any electricity; it runs continuously from the cradle to the grave. And who knows it may be running even in the grave.

Brain surgeons have become aware of the fact that the brain can be taken out from your skull and put into a mechanical head. All that it needs is oxygen and blood for everything to run through the mechanical head exactly as it used to run in your head on your body. Your brain continues to function. It does not know that the man has changed. It goes on dreaming, it goes on thinking; it goes on making plans, it goes on being jealous.

Brain surgeons have been very shocked that the brain does not need you at all; it goes on by itself. And it is very frightening that a brain without a body, just mechanically supported for its nourishment is perfectly well and it goes on doing the same old exercises.

You are being used by your brain almost like a mechanical support, nothing much more. This brain certainly has to be transcended, but to transcend it you are not to fall into the trap of taking any support from the same brain. If you take any support from it, you will never be able to get out of its trap. The only way not to take support is just to watch, wait and see all its functions. And you will feel immensely relieved immediately, because it has nothing to do with you, it is just a biocomputer.

And this understanding that “I am separate” is the transcendence, is what you mean by going beyond.

-Osho

From The Invitation, Discourse #13

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.

Self-consciousness is Not Consciousness of the Self – Osho

For years I am most of the time witnessing and I feel like it is a disease. So is it that there are two kinds of witnessing and mine is wrong? Tell me.

It must be wrong; otherwise it cannot be felt like a disease. Self-consciousness is not consciousness of the self, and there is the problem. Consciousness of the self is totally different. It is not self-consciousness at all; in fact, self-consciousness is a barrier for consciousness of the self. You can try to watch, observe with a very self-conscious mind. That is not awareness; that is not witnessing, because this will make you tense. […]

If you are continuously thinking in terms of the ego, then even your witnessing will become a disease, then your meditation will become a disease, then your religion will become a disease. With the ego everything, becomes a disease. The ego is the great inconvenience in your being. It is like a thorn in the flesh; it goes on hurting. It is like a wound.

So, what to do? The first thing, when you are trying to watch, the first thing that Patanjali says is: concentrate on the object and don’t concentrate on the subject. Start from the object – dharana, concentration. Look at the tree, and let the tree be there. You forget yourself completely; you are not needed. Your being there will be a continuous disturbance in the experience of the greenery, of the tree, of the rose. You just let the rose be there. You become completely oblivious of yourself – you focus on the rose. Let the rose be there: no subject, just the object. This is the first step of samyama.

Then the second step: drop the rose, drop the emphasis on the rose. Now emphasize consciousness of the rose – but still no subject is needed, just the consciousness that you are watching, that there is watching.

And only then can the third step be taken, which will bring you close to what Gurdjieff calls self-remembering, or Krishnamurti calls awareness, or the Upanishads call witnessing. But first the two steps have to be fulfilled; then the third comes easy. Don’t start doing the third immediately. First the object, then the consciousness, then the subject.

Once the object is dropped and the emphasis on the consciousness is no longer a strain, the subject is there but there is no subjectivity in it. You are there but there is no “I” in it, just being. You are, but there is no feeling that “I am.” That confinement of “I” has disappeared; only amness exists. That amness is divine. Drop the “I” and just be that amness. […]

-Osho

Excerpt from Secrets of Yoga, Discourse #10, Q3 (Previously titled Yoga: The Alpha and the Omega, V.8)

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.

Thinking, Contemplation, Concentration and Meditation – Osho

Kindly explain contemplation, concentration and meditation.

‘Contemplation’ means directed thinking. We all think; that is not contemplation. That thinking is undirected, vague, leading nowhere. Really, our thinking is not contemplation, but what Freudians call association. One thought leads to another without any direction from you. The thought itself leads to another because of association.

You see a dog crossing the street. The moment you see the dog, your mind starts thinking about dogs. The dog has led you to this thought, and then the mind has many associations. When you were a child, you were afraid of a particular dog. That dog comes to the mind and then the childhood comes to the mind. Then dogs are forgotten; then just by association you begin to daydream about your childhood. Then the childhood goes on being connected with other things, and you move in circles.

Whenever you are at ease, try to go backwards from your thinking to where the thoughts came from. Go back, retrace the steps. Then you will see that another thought was there, and that led to this. And they are not logically connected, because how is a dog on the street connected with your childhood?

There is no logical connection – only association in your mind. If I was crossing the street, the same dog would not lead me to my childhood, it would lead to something else. In a third person it would lead to still something else. Everyone has associated chains in the mind. With any one person some happening, some accident will lead to the chain. Then the mind begins to function like a computer. Then one thing leads to another, another leads to another, and you go on, and the whole day you are doing that.

Write down on a sheet of paper whatsoever comes to your mind, honestly. You will be just amazed what is happening in your mind. There is no relation between two thoughts, and you go on doing this type of thinking. You call this thinking? This is just association of one thought with another, and they lead themselves… you are led.

Thinking becomes contemplation when it moves not through association, but is directed. You are working on a particular problem – then you bracket out all associations. You move on that problem only; you direct your mind. The mind will try to escape to any bypath, to any side route, to some association. You cut off all the side routes; on only one road you direct your mind.

A scientist working on a problem is in contemplation. A logician working on a problem, a mathematician working on a problem is in contemplation. A poet contemplates a flower. Then the whole world is bracketed out, and only that flower and the poet remains, and he moves with the flower. Many things from side routes will attract, but he does not allow his mind to move anywhere. Mind moves in one line, directed. This is contemplation.

Science is based on contemplation. Any logical thinking is contemplation: thought is directed, thinking guided. Ordinary thinking is absurd. Contemplation is logical, rational.

Then there is ‘concentration’. Concentration is staying at one point. It is not thinking; it is not contemplation. It is really being at one point, not allowing the mind to move at all. In ordinary thinking mind moves as a madman. In contemplation the madman is led, directed; he cannot escape anywhere. In concentration the mind is not allowed to move. In ordinary thinking, it is allowed to move anywhere; in contemplation, it is allowed to move only somewhere; in concentration, it is not allowed to move, it is only allowed to be at one point. The whole energy, the whole movement stops, sticks to one point.

Yoga is concerned with concentration, ordinary mind with undirected thinking, the scientific mind with directed thinking. The yogic mind has its thinking focused, fixed at one point; no movement is allowed.

And then there is ‘meditation’. In ordinary thinking, mind is allowed to move anywhere; in contemplation, it is allowed only in one direction, all other directions are cut off. In concentration, it is not allowed to move even in one direction; it is allowed only to concentrate on one point.

And in meditation, mind is not allowed at all. Meditation is no-mind.

These are four stages: ordinary thinking, contemplation, concentration, meditation.

Meditation means no-mind – not even concentration is allowed. Mind itself is not allowed to be! That is why meditation cannot be grasped by mind. Up to concentration mind has a reach, an approach. Mind can understand concentration, but mind cannot understand meditation. Really, mind is not allowed at all. In concentration, mind is allowed to be at one point. In meditation, even that point is taken away. In ordinary thinking, all directions are open. In contemplation, only one direction is open. In concentration, only one point is open – no direction. In meditation, even that point is not open: mind is not allowed to be.

Ordinary thinking is the ordinary state of mind, and meditation is the highest possibility. The lowest one is ordinary thinking, association, and the highest, the peak, is meditation – no-mind.

And with the second question, it is also asked:

Contemplation and concentration are mental processes. How can mental processes help in achieving a state of no-mind?

The question is significant. Mind asks, how can mind itself go beyond mind? How can any mental process help to achieve something which is not of the mind? It looks contradictory. How can your mind try, make an effort to create a state which is not of mind?

Try to understand. When mind is, what is there? A process of thinking. When there is no-mind, what is there? No process of thinking. If you go on decreasing your process of thinking, if you go on dissolving your thinking, by and by, slowly, you are reaching no-mind. Mind means thinking; no mind means non-thinking. And mind can help. Mind can help in committing suicide. You can commit suicide; you never ask how a man who is alive can help himself to be dead. You can help yourself to be dead – everyone is trying to help. You can help yourself to be dead, and you are alive. Mind can help to be no-mind. How can mind help?

If the process of thinking becomes more and more dense, then you are proceeding from mind to more mind. If the process of thinking becomes less dense, is decreased, is slowed down, you are helping yourself toward no-mind. It depends on you. And mind can be a help, because really, mind is what you are doing with your consciousness this very moment. If you leave your consciousness alone, without doing anything with it, it becomes meditation.

So there are two possibilities: either slowly, gradually you decrease your mind, by and by. If one percent is decreased, then you have ninety-nine percent mind and one percent no-mind within you. It is as if you have removed some furniture from your room – then some space is created there. Then you remove more furniture, and more space is created there. When you have removed all the furniture, the whole room becomes space.

Really, space is not created by removing the furniture, the space was already there. It is only that the space was occupied by the furniture. When you remove the furniture, no space comes in from outside; the space was there, occupied by furniture. You have removed the furniture, and the space is recovered, reclaimed. Deep down mind is space occupied, filled by thoughts. If you remove some thoughts, space is created – or discovered, or reclaimed. If you go on removing your thoughts, by and by you go on regaining your space. This space is meditation.

Slowly it can be done – suddenly also. There is no need to go on for lives together removing the furniture, because there are problems. When you start to remove the furniture, one percent space is created and ninety-nine percent space is occupied. That ninety-nine percent occupied space will not feel good about the unoccupied space; it will try to fill it. So one goes on slowly decreasing thoughts and then again creating new thoughts.

In the morning you sit for meditation for some time; you slow down your process of thought. Then you go to the market, and again there is a rush of thoughts. The space is filled again. The next day you again do this, and you go on doing this – throwing it out, and inviting it in again.

You can also throw all the furniture out suddenly. It is your decision. It is difficult because you have become accustomed to the furniture. You may feel uncomfortable without the furniture; you will not know what to do with that space. You may become afraid even to move in that space. You have never moved in such freedom.

Mind is a conditioning. We have become accustomed to thoughts. Have you ever observed – or if you have not observed, then observe – that you go on repeating the same thoughts every day. You are like a gramophone record, and then too not a fresh, new one – old. You go on and on repeating the same things. Why? What is the use of it? Only one use, it is just a long habit; you feel you are doing something.

You are lying on your bed just waiting for sleep to come and the same things are repeated every day. Why are you doing this? It helps in a way. Old habits, conditionings, help. A child needs a toy. If the toy is given to him, he will fall into sleep; then you can take away the toy. But if the toy is not there, the child cannot fall into sleep. It is a conditioning. The moment the toy is given to him, it triggers something in his mind. Now he is ready to fall into sleep.

The same is happening with you. The toys may differ. One person cannot fall into sleep unless he starts chanting, “Ram, Ram, Ram…” He cannot fall into sleep! This is a toy. If he chants, “Ram, Ram, Ram…” the toy is given to him; he can fall into sleep.

You feel difficulty in falling asleep in a new room. If you are accustomed to sleeping in particular clothes, then you will need those particular clothes every day. Psychologists say that if you sleep in a nightgown and it is not given to you, you will feel difficulty in falling asleep. Why? If you have never slept naked and you are told to sleep naked, you will not feel at ease. Why? There is no relationship between nakedness and sleep, but for you there is a relationship, an old habit. With old habits one feels at ease, comfortable.

Thinking patterns are also just habits. You feel comfortable – the same thoughts every day, the same routine. You feel everything is okay.

You have investments in your thoughts – that is the problem. Your furniture is not just rubbish to be thrown; you have invested many, many things in it. All the furniture can be thrown immediately: it can be done! There are sudden methods of which we will speak. Immediately, this very moment, you can be freed of your whole mental furniture. But then you will be suddenly vacant, empty, and you will not know who you are. Now you will not know what to do because for the first time your old patterns are no more. The shock may be too sudden. You may even die, or you may go mad.

That is why sudden methods are not used. Unless one is ready, sudden methods are not used. One may go suddenly mad because one may miss all the moorings. The past drops immediately, and when past drops immediately you cannot conceive of the future, because the future was always conceived of in terms of the past.

Only the present remains, and you have never been in the present. Either you were in the past or in the future. So when you are just in the present for the first time, you will feel you have gone berserk, mad. That is why sudden methods are not used unless you are working in a school, unless you are working with a master in a group, unless you are totally devoted, unless you have dedicated your whole life for meditation.

So gradual methods are good. They take a long time, but by and by you become accustomed to space. You begin to feel the space and the beauty of it, and the bliss of it, and then your furniture is removed by and by.

So from ordinary thinking it is good to become contemplative – that is the gradual method. From contemplation it is good to move to concentration – that is the gradual method. And from concentration it is good to take a jump into meditation. Then you are moving slowly, feeling the ground at every step. And when you are really rooted in one step, only then do you begin to go for the next one. It is not a jump, it is a gradual growth. So these four things – ordinary thinking, contemplation, concentration, meditation – are four steps.

-Osho

From The Book of Secrets, Discourse #10, Q2

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.

Let this Life be Your Last Life in the Body – Osho

Eight years ago I say you on TV. There was a report about the Poona ashram. I saw you doing the energy darshan, putting your finger on to the third eye of some people, causing them to fall down. At that moment I recognized you. It took me six years to sit in front of you. The first time you looked at me, I fell down and there was a flash in my brain. 

Now, sitting in front of you, closing my eyes, I see a big, black spot. Inside this black spot there is a white one. This white spot comes nearer and nearer, whirling in a circle. But just before the black spot disappears totally, I open my eyes. Please say something about what is going on.

Deva Jagat, what happened to you was tremendously significant, rare and unique. It is one of the contributions of the East to the world: the understanding that between these two eyes, there is a third eye inside which normally remains dormant. One has to work hard, bring his whole sexual energy upwards, against gravitation, and when the energy reaches the third eye, it opens. Many methods have been tried, to do that, because when it opens there is suddenly a flash of light and things which have never been clear to you suddenly become clear.

For example, yoga has tried shirshasana, the headstand, standing on your head. The basic purpose was to use gravitation to bring your energy to the third eye. Perhaps even the so-called yoga teachers of today are not aware of it, because it is not written in any scripture. It was given as one of the secrets from the master to the disciple, whispered in his ear.

There have been other methods. When I emphasize watching, witnessing… that is the finest method to bring the third eye into action, because that watching is inside. These two eyes cannot be used, they can only look outward. They have to be closed. And when you try to watch inside, that certainly means there is something like an eye which sees. Who sees your thoughts? Not these eyes. Who sees that anger is arising in you? That place of seeing is called symbolically “the third eye.”

Witnessing is the most refined method, because depending on the gravitation of the earth can prove dangerous. If the energy comes flowing too much, as a flood, it can destroy the very small nerves in your brain. And they are so delicate that even to imagine their delicacy is difficult. In your small skull there are millions of nerves, not visible to the eyes, and they are so delicate, so sensitive that if a flood of energy comes, many of them will be washed away, broken.

One day science is going to enter into this field. They have already begun work to discover why animals have not developed the brain. The reason is that the animal’s body is horizontal to the earth, so the animal’s energy flows all over his body in the same proportion. Those delicate brain cells cannot evolve.

It was all due to man standing on his two feet, because his brain is not so much affected by gravitation, and very little energy reaches there. It became the opportunity for the delicate cells to improve. And you can see it in your so-called yogis: you will never find a very sharp, intelligent man. They may be able to do many distortions of the body, but you will not see in their faces the aura of intelligence. They have not contributed to human consciousness in any way.

What has happened to them? They themselves are not aware. Each person has to find out the right time, how long he can stand on his head without destroying his brain system. According to my findings, three seconds is more than enough. Less will be better — just a little rush and you are back on your feet. Just a little rush will nourish your brain, will not destroy the delicate structure and will help to open your third eye.

But it is dangerous. You know perfectly well: in the night when you go to sleep you need a pillow. Have you ever thought why? It is a protection for your brain, because if you lie down without a pillow, the energy flow will be horizontal, like the animals, and in eight hours of sleeping it can destroy your brain system completely. Even three seconds can be too much, it depends on how delicate a system you have. The idiot can stand on his head for three hours and nothing will happen, because there is nothing to destroy.

The more intelligent you are, the less time is needed. For a genius it is very dangerous to stand on the head, even for a single second. That’s why I say I don’t use that method.

Witnessing is the best: you close your eyes and you start watching. In that very watching, your third eye starts opening.

I used to touch people’s third eyes with my fingers, but I had to stop it for the simple reason that I became aware that stimulating the third eye from the outside is good if the person continues to meditate, continues to watch — then the first experience coming from the outside will soon become his inside experience. But such is the stupidity of man that when I can stimulate your third eye, you stop meditating. You rather start asking more and more for energy meetings with me, because you have not to do anything.

I also became aware that for different people, a different kind and different quantity of energy is needed from the outside — which is very difficult to decide. Sometimes somebody falls completely into a coma; the shock is too much. And sometimes the man is so retarded that nothing happens.

Because you had seen on TV that by touching them with my finger on the third eye, people were going into some inner space, for these six years you must have been thinking to know that inner space yourself. So when you came here and I saw you for the first time, the experience happened without my even touching your third eye. You were almost ready, just on the verge of it.

To see you is also a way of touching you. It is a remote way of touching.

Psychologists have found through many, many experiments that if you look at someone for three seconds it is not offensive. It is casual — you are passing on the road, you look at someone. But more than three seconds and it becomes offensive because your eyes start — without your knowing, and without the knowledge of the other — stimulating his third eye. And if he has no idea of it, it feels as if something crazy is going on.

In Hindi, words are very significant because they have been coined very consciously. In Hindi, eyes are called lochan and the man who looks at somebody for more than three seconds is called luchcha — that is from lochan. A man who looks at a thing critically is called aalochak; that is also from the same root, lochan. So it may have just been a coincidence: for six years it was lying like a seed, in your unconscious, and when you came here and I looked at you, suddenly there was a flash and you fell down. But it is a tremendously fortunate state; it means your third eye can function very easily.

Just try to watch with your eyes closed, and the third eye will become more and more active. And the experiences of the third eye are the door to higher spirituality.

The third eye is the sixth center, the seventh is the highest. Six is very close to the highest center of your experience; it prepares the ground for the seventh. At the seventh center you become not only a flash of light, but just light itself. That’s why the person who reaches the seventh center… his experience we call “enlightenment.” His whole being becomes just pure light, with no fuel — because any light that needs fuel cannot be immortal. There is no fuel; hence the light has an eternity. It is the experience of your very being and the being of the universe.

The second thing you say: “Now sitting in front of you, closing my eyes I see a big, black spot. Inside this black spot there is a white one. This white spot comes nearer and nearer, whirling in a circle, but just before the black spot disappears totally, I open my eyes.” Why do you do that? Are you asking me, or should I ask you? That is the point when you should not open your eyes.

But sometimes it happens in spite of you. I have told my people to meditate with a blindfold on your eyes, so when in spite of you, your eyes want to open, they cannot open.

Let the black spot disappear completely, and you would have moved into a new consciousness, into a fresh space.

Deva Jagat, everything is going perfectly well, only you should not open your eyes. Perhaps you become afraid: “My god, all darkness is disappearing! Just let me see, by opening eyes, what is happening.” But by opening the eyes, you destroy the whole experience. That is the moment to resist the temptation of knowing what is happening. Let it happen, because you will know only when it has happened.

And once you have known the black spot disappearing… that black spot is you and that white spot is your consciousness. The black spot is your ego, and the white spot is your being. Allow the being to spread and let the ego disappear.

Just a little courage… it may look like death, because you have been identified with the black spot and it is disappearing. And you have never been identified with the white spot, so something unfamiliar, unknown, is taking possession of you. These are the reasons why you open your eyes. Don’t open your eyes.

Your mind may give any rationalization — don’t listen to the mind. When you have come to me, give me a chance; listen to what I am saying to you.

If your mind comes in between, put it aside.

Your mind is your misery, your mind is your bondage. […]

The moment you see the black disappearing completely, just a little courage. Keep your eyes closed, and it may bring you a great transformation that comes to people after lives of effort. That it is coming to you so easily can mean only one thing: in your past lives you must have worked. But the work has remained incomplete. This time, don’t leave it incomplete. Let this life be your last life in the body.

When the whole universe can become our body, why should we be confined to the small body? It is imprisonment.

-Osho

From The Hidden Splendor #19, Q3

Copyright© OSHO International Foundation

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

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.

Clouds Come and Go in the Sky – Annamalai Swami

When the mind appears every morning, don’t jump to the usual conclusion, ‘This is me; these thoughts are mine’.

Instead, watch these thoughts come and go without identifying with them in any way.

If you can resist the impulse to claim each and every thought as your own, you will come to a startling conclusion: you will discover that you are the consciousness in which the thoughts appear and disappear. You will discover that this thing called mind only exists when thoughts are allowed to run free. Like the snake which appears in the rope, you will discover that the mind is only an illusion that appears through ignorance or misperception.

You want some experience which will convince you that what I am saying is true. You can have that experience if you give up your life-long habit of inventing an ‘I’ which claims all thoughts as mine’.

Be conscious of yourself as consciousness alone, watch all the thoughts come and go. Come to the conclusion, by direct experience, that you are really consciousness itself, not its ephemeral contents.

Clouds come and go in the sky but the appearance and disappearance of the clouds don’t affect the sky.

Your real nature is like the sky, like space. Just remain like the sky and let thought-clouds come and go. If you cultivate this attitude of indifference towards the mind, gradually you will cease to identify yourself with it.

-Annamalai Swami

From Living by the Words of Bhagavan, page 267, David Godman