Seeing This, No-Mind Arrives – Osho

Is it possible that the no-mind evolves quite naturally out of the mind without struggle and anguish, without exploding, hammering, cutting and such wild acts? Is the very idea of no-mind, which seems to be in the mind and yet transcending the mind, a seed like form of the no-mind? Is it helpful to meditate along these lines of mind-transcending concepts like eternity, nirvana, death? My mind seems to explode when I do. It feels like I am pushing over my limit and I get afraid of becoming schizophrenic.

The no-mind cannot arise out of the mind. It is not a growth of the mind, it is not in continuity with the mind; it is discontinuous. It is as discontinuous as disease is with health. The health does not arise out of the disease; it arises out of the removal of the disease. Disease was encroaching on the space and was not allowing the health to bloom.

The disease has to be removed. It is like a rock blocking the path of a small spring. You remove the rock and the spring starts flowing. It does not arise out of the rock. The rock was blocking it, the rock was a block. So is the mind. Mind is the block for the no-mind.

No-mind simply means that which is not mind at all. How can it arise out of the mind? If it arises out of the mind, it may be super-mind, but it can’t be no-mind. That’s where I differ from Shree Aurobindo. He talks about the super-mind. A super-mind is the same mind more decorated, more cultivated, more cultured, more sophisticated, more strong, more integrated — but all the time the same old mind.

Buddha says not super-mind but no-mind; not super-soul but no soul; not super-individuality, not super-self, but no-self, anatta. That is where Buddha is unique and his understanding the deepest. A super-mind is a growth, a no-mind is a leap, a jump. The no-mind has nothing to do with the mind at all. They never meet even, they never encounter each other. When the mind is there, the no-mind is not there. When the no-mind is there, the mind is not there. They don’t even say hello to each other — they can’t. The presence of the one is necessarily the absence of the other. So remember it.

That’s why I say Shree Aurobindo never became enlightened. He remained polishing the mind. He was a great mind, but to be a great mind is not to be enlightened. So is Bertrand Russell a great mind. But to be a great mind is not to be enlightened. So is Friedrich Nietzsche a great mind — and Aurobindo and Nietzsche have many similarities.

Nietzsche talks about the superman and Aurobindo also talks about the superman. But the superman will be a projected man. A superman will be this man; all the weaknesses destroyed, all the strengths strengthened — but this man. Bigger than this man, stronger than this man, higher than this man, but still on the same wavelength, the same ladder. There is no radical change, there has never been a discontinuity.

No-mind means discontinuity with all that you are. You have to die for no-mind to be. So the first thing. You ask, “Is it possible that the no-mind evolves quite naturally out of the mind?”  No. It is not an evolution, it is a revolution. The mind is dropped and suddenly you find the no-mind is there, has always been there. The mind was clouding, making you confused, was not allowing you to see that which is. So it is not an evolution.

And you ask, “Is it possible without struggle and anguish?” It has nothing to do with struggle and anguish. No-mind has nothing to do with struggle and anguish. It does not come out of struggle and anguish. Anything that comes out of struggle and anguish will carry the wounds. Even if those wounds are healed, the scars will be carried. It will be again a continuity.

The struggle and anguish is not for the no-mind; the struggle and anguish arises because the mind struggles to keep itself in power. The fight is given by the mind. The mind does not want to go, the mind wants to stay. The mind has become so powerful; it possesses you. It says, “No, I am not going to get out. I am going to stay here.” The whole struggle and anguish is because of the mind. The no-mind has nothing to do with it. And you will have to go through this anguish and struggle. If you don’t go through the anguish and the struggle, the mind is not going to leave you.

And again let me repeat, the no-mind is not born out of your struggle; out of your struggle only comes the mind. The no-mind comes without any struggle. The rock gives you the struggle. It does not want to move. It has remained in that spot for centuries, for millennia — who are you to remove it? “And about what spring are you talking? There is none. I have been here for centuries and I know — there is none. Forget all about it!” But you want to remove the rock. The rock is heavy, the rock is rooted in the earth. It has remained there for so long. It has attachments; it does not want to go. And it knows nothing of the spring. But you will have to remove this rock. Unless this rock is removed, the spring will not flow.

You ask: “without exploding, hammering, cutting and such wild acts?” The no-mind has nothing to do with your acts. But the mind will not go. You will have to hammer and cut and you will have to do a thousand and one things.

Is the very idea of no-mind, which seems to be in the mind and yet transcending the mind, a seed like form of the no-mind?

No — there is no seed in the mind of the no-mind. The mind cannot contain even the seed of no-mind. The mind has no space to contain it. No-mind is vast, like the sky. How can it be contained in a tiny thing, the mind? And the mind is already too full — full of thoughts, desires, fantasies, imaginations, memories. There is no space.

In the first place it is very tiny — it cannot contain the no-mind. In the second place it is so full, overcrowded, so noisy. The no-mind is silent, the mind is noisy. The mind cannot contain it; the mind has to cease. In that cessation is the beginning of a new life, a new being, a new world.

Is it helpful, you ask, to meditate along these lines of mind-transcending concepts like eternity, nirvana, death?

Those so-called mind-transcending concepts are still concepts and are of the mind. When you are thinking of eternity, what will you do? You will think. When you are thinking of nirvana, what is going to happen? Your mind will spin and weave, and your mind will give you beautiful ideas about nirvana — but that will be all mind work. What can you think about death? What will you think if you think about death? You don’t know. How can you think anything about that which you don’t know?

Mind is perfectly capable in repeating the known; with the unknown it is impotent. You don’t know eternity; all that you know is time. Even when you think of eternity it is nothing but lengthened time, stretched time — but it is time. What do you know about nirvana? — all that you have heard about it, read about it. That is not nirvana. The word nirvana is not nirvana, and the concept of nirvana is not nirvana. The word God is not

God, and all the pictures and all the statues that have been made of God have nothing to do with him — because he has no name and no form.

And what are you going to think about death? How can you think about death? You have heard a few things, you have seen a few people dying, but you have never seen death.

When you see a man dying what do you see? He breathes no more; that’s all that you see.

His body has become cold; that’s all that you see. What more? Is this death? — The body becoming cold, breathing stopping? is this all? What has happened to the innermost core of the person? You cannot know without dying. You cannot know without experiencing.

The only way to know the unknown is to experience it.

So these concepts won’t help. They may rather, on the contrary, strengthen the mind, because the mind will say, “Look, I can even supply you mind-transcending concepts.

See what I am doing for you. Keep me with you always. I will help you to become enlightened. Without me you will be nowhere. Without me how will you think about death and nirvana and eternity? I am absolutely essential. Without me you will not be anything at all.”

No, these meditations won’t help. You have to see it — that the mind is not going to help at all. When you see the point that mind is not going to help at all, in that very helplessness, in that very state, there is silence; all stops. If the mind cannot do anything, then nothing is left to do. Suddenly all thinking is paralyzed; it is pointless. In that paralysis you will have the first glimpse of no-mind… just a small window will open. In that stopping of the mind you will have a taste of no-mind. And then things will start moving. Then it will be easier for you to get lost into the boundary-lessness.

You cannot meditate; you have to go into it. Meditating upon it is a pseudo activity; it is a kind of avoiding, escaping. You are afraid of death, you think about death. You are afraid of nirvana, you think about nirvana. Thinking gives you the feeling that you are capable even of thinking about death and nirvana.

My mind seems to explode when I do.

Mind is very cunning. It must be deceiving you — because mind cannot explode while you are thinking. About what you are thinking does not matter; while you are thinking, mind cannot explode. Mind will be enjoying it, and in that very enjoyment you are thinking you are exploding.

It feels like I am pushing over my limit and I get afraid of becoming schizophrenic.

Dinesh, you need not be afraid of ever becoming schizophrenic, because you already are – everybody is. Mind is schizophrenic, because mind knows nothing of unity. Mind is always split. Mind always has alternatives, to be or not to be, to do this or to do that.

Mind is always indecisive. Even if you choose something it is only a part of the mind that chooses it, the other part remains against it.

The mind is never total, so mind is schizophrenic. You need not be afraid of that. To be in the mind is to be schizophrenic. Only Buddhas are beyond it. The whole humanity is schizophrenic, more or less. When you go beyond a point then you have to seek and search for the psychiatrist, but the difference is only of degrees; the difference is only of quantity not quality. Even between you and your psychoanalyst there is only a difference of degrees.

Remember, mind will not help. Mind cannot help, mind can only hinder. Seeing this, no-mind arrives. It is not that you bring it; it arrives on its own accord.

-Osho

From The Diamond Sutra, Chapter Two

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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That Which Never Changes – Osho

On the periphery we exist as many. Your personality is different from the personality of your neighbor. Your individuality is different from anyone else. But your innermost center is not different. Your innermost center is the innermost center of all. When you reach the innermost, you reach to the one.

The whole world is just the circumference. The center – you may call it God or you may call it the supreme soul or whatsoever you like – but when you reach your own innermost center, you have reached the innermost center of all. And there, all secrets are hidden, in that one. And there, all the mysteries can be revealed to you.

You cannot know them beforehand. Unless you enter the innermost temple of the one, mysteries will remain mysteries. You can create many theories about them and many philosophies but it is of no use, futile, meaningless. You can philosophize much, but nothing can be concluded. It has happened for ages. Centuries have passed and men have been philosophizing, creating thousands and thousands of philosophies, theories and systems with no result. You can create them, but it is mental. You don’t know.

You can imagine. You can create a very coherent system of thoughts, but it is only in your thoughts, in your dreams. Philosophers are creative, but creative of dreams, fantasies. They create logical systems, they argue for them, but the truth cannot be created through logical systems; the truth cannot be reached through arguments. Whatsoever you reach will just be a hypothesis. The truth can be reached only through experience.

That is the difference between philosophy and religion. Religion says that the truth is not known, because you are not capable of knowing it. Unless you are transformed totally – unless you become a different one, unless your perspective changes, your outlook changes, your eyes change, your heart changes – you will not know truth. Truth cannot be known through contemplation; it can only be known through your inner transformation.

Contemplation is possible, but you remain the same; you just go on thinking in your head. You can create many things in the head. You can believe in them, but you know they are your creations. Truth is not a creation; you cannot create it. You can only discover it, uncover it – it is hidden. No arguments will help. Only a real travelling inward will be of any use.

Religion is anti-philosophical. It says’ that philosophy is of no use; it is just intellectual gymnastics. You can enjoy it, it is a game of words, logic, arguments, but it will not give you anything; you will not reach anywhere. You are just sitting in your easy chair with closed eyes, thinking and thinking and thinking. You can go on thinking for ages. You can think coherently, consistently, but you will still not come any nearer to the truth.

You may even go farther away, because truth is not a mental construct. It is already there; it is not a mental construct. On the contrary, because of your mentation, because there is too much activity in your mind, it is hidden. Your mind creates the clouds. You go on moving in the clouds and the sky is hidden. Disperse the clouds, disperse thoughts, disperse arguments, logic, philosophies, and suddenly it is revealed. It has always been there; it is already the case. You do not have to do anything to create it. You simply have to be yielding, surrendering to it, thoughtless, alert, aware, and it is there. It has always been there. The truth is hidden within you, so you need not go anywhere else. No need to go to the Himalayas. The only need is to go within.[…]

But only through non-thinking can you inquire. This seems contradictory, because whenever we inquire we use thinking. Our ordinary method of inquiry means thinking and more thinking. But this inquiry, the inquiry of religion, is not thinking. The inquiry of religion can be done only when you are alert and non-thinking.

Remember this: I emphasize non-thinking alertness because in non-thinking you may go to sleep if you are not alert. Then it is of no use. You are alert when you are thinking but that is of no use, because thinking creates the clouds. Or, you can be non-thinking and asleep. That too is of no use because the sky is there but you are asleep so you cannot see it. So two things are needed: non-thinking and alertness. No-thought consciousness. No-mind awareness. If you can create this phenomenon within you (no mind on the one hand and awareness on the other hand), this is what meditation is; this is what I call dhyana.

In this situation, truth becomes revealed. And that truth is one, the most inner one. It is not yours. That center is the center of the whole existence.

You exist only on the periphery, the circumference. The more inward you move, the less and less you become. When you reach to the innermost center, you are no more. In a sense, you are no more; the old man is dead. But in another sense, for the first time you are, because now the innermost reality is revealed to you, the eternal is revealed to you. Now you have reached that which never changes.

-Osho Excerpt from The New Alchemy, Chapter 16

Copyright© OSHO International Foundation

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No-Mind is Not Against Mind – Osho

I have been thinking all day of a way to ask the question: How to stop thinking?

Thinking cannot be stopped—not that it does not stop, but it cannot be stopped. It stops of its own accord. This distinction has to be understood; otherwise you can go mad chasing your mind.

No-mind does not arise by stopping thinking. When the thinking is no more, no-mind is.

The very effort to stop will create more anxiety, it will create conflict, it will make you split. You will be in a constant turmoil within. This is not going to help.

And even if you succeed in stopping it forcibly for a few moments, it is not an achievement at all—because those few moments will be almost dead, they will not be alive. You may feel a sort of stillness, but not silence, because a forced stillness is not silence. Underneath it, deep in the unconscious, the repressed mind goes on working.

So, there is no way to stop the mind. But the mind stops—that is certain. It stops of its own accord.

So what to do?—the question is relevant. Watch. Don’t try to stop. There is no need to do any action against the mind. In the first place, who will do it? It will be mind fighting mind itself; you will divide your mind into two: one that is trying to be the boss, the top dog, trying to kill the other part of itself—which is absurd. It is a foolish game. It can drive you crazy. Don’t try to stop the mind or the thinking—just watch it, allow it. Allow it total freedom. Let it run as fast as it wants. You don’t try in any way to control it. You just be a witness.

It is beautiful! Mind is one of the most beautiful mechanisms. Science has not yet been able to create anything parallel to mind. Mind still remains the masterpiece, so complicated, so tremendously powerful, with so many potentialities. Watch it! Enjoy it!

And don’t watch like an enemy, because if you look at the mind like an enemy, you cannot watch. You are already prejudiced; you are already against. You have already decided that something is wrong with the mind—you have already concluded. And whenever you look at somebody as an enemy you never look deep, you never look into the eyes; you avoid!

Watching the mind means look at it with deep love, with deep respect, reverence—it is God’s gift to you! Nothing is wrong in mind itself. Nothing is wrong in thinking itself. It is a beautiful process as other processes are. Clouds moving in the sky are beautiful—why not thoughts moving into the inner sky? Flowers coming to the trees are beautiful—why not thoughts flowering into your being. The river running to the ocean is beautiful—why not this stream of thoughts running somewhere to an unknown destiny? Is it not beautiful? Look with deep reverence. Don’t be a fighter — be a lover.

Watch  the subtle nuances of the mind, the sudden turns, the beautiful turns, the sudden jumps and leaps; the games that mind goes on playing; the dreams that it weaves—the imagination, the memory; the thousand and one projections that it creates. Watch! Standing there, aloof, distant, not involved, by and by you will start feeling… The deeper your watchfulness becomes, the deeper your awareness becomes, and gaps start arising, intervals. One thought goes and another has not come, and there is a gap. One cloud has passed, another is coming and there is a gap.

In those gaps, for the first time you will have glimpses of no-mind, you will have the taste of no-mind—call it the taste of Zen, or Tao, or Yoga. In those small intervals, suddenly the sky is clear and the sun is shining. Suddenly the world is full of mystery, because all barriers are dropped; the screen on your eyes is no more there. You see clearly, you see penetratingly. The whole existence becomes transparent.

In the beginning, these will be just rare moments, few and far in between. But they will give you glimpses of what samadhi is. Small pools of silence—they will come and they will disappear. But now you know that you are on the right track. You start watching again. When a thought passes, you watch it; when an interval passes, you watch it. Clouds are also beautiful; sunshine also is beautiful. Now you are not a chooser. Now you don’t have a fixed mind: you don’t say, “I would like only the intervals.” That is stupid – because once you become attached to wanting only the intervals, you have decided again against thinking. And then those intervals will disappear. They happen only when you are very distant, aloof. They happen, they cannot be brought. They happen; you cannot force them to happen. They are spontaneous happenings.

Go on watching. Let thoughts come and go—wherever they want to go. Nothing is wrong! Don’t try to manipulate and don’t try to direct. Let thoughts move in total freedom. And then bigger intervals will be coming. You will be blessed with small satoris. Sometimes minutes will pass and no thought will be there; there will be no traffic—a total silence, undisturbed.

When the bigger gaps come, you will not only have clarity to see into the world – with the bigger gaps you will have a new clarity arising—you will be able to see into the inner world. With the first gaps you will see into the world—trees will be more green than they look right now. You will be surrounded by an infinite music — the music of the spheres. You will suddenly be in the presence of godliness—ineffable, mysterious. Touching you, although you cannot grasp it. Within your reach and yet beyond. With the bigger gaps, the same will happen inside. God will not only be outside, you will be suddenly surprised—he is inside also. He is not only in the seen; he is in the seer also—within and without. By and by…

But don’t get attached to that either. Attachment is the food for the mind to continue. Non-attached witnessing is the way to stop it without any effort to stop it. And when you start enjoying those blissful moments, your capacity to retain them for longer periods arises. Finally, eventually, one day, you become master. Then when you want to think, you think; if thought is needed, you use it; if thought is not needed, you allow it to rest. Not that mind is simply no longer there—mind is there, but you can use it or not use it. Now it is your decision. Just like legs: if you want to run you use them; if you don’t want to run you simply rest. The legs are there. In the same way, mind is always there.

When I am talking to you I am using the mind—there is no other way to talk. When I am answering your question I am using the mind—there is no other way. I have to respond and relate, and mind is a beautiful mechanism. When I am not talking to you and I am alone, there is no mind—because it is a medium to relate through. Sitting alone it is not needed.

You have not given it a rest; hence, the mind becomes mediocre. Continuously used, tired, it goes on and on and on. Day it works; night it works—in the day you think; in the night you dream. Day in, day out, it goes on working. If you live for seventy or eighty years it will be continuously working.

Look at the delicacy and the endurability of the mind — so delicate! In a small head all the libraries of the world can be contained; all that has ever been written can be contained in one single mind. Tremendous is the capacity of the mind—and in such a small space! And not making much noise. If scientists someday become capable of creating a parallel computer to mind… computers are there, but they are not yet minds. They are still mechanisms, they have no organic unity; they don’t have any center yet. If some day it becomes possible—and it is possible that scientists may someday be able to create minds—then you will know how much space that computer will take, and how much noise it will make.

Mind is making almost no noise; goes on working silently, and such a servant!—for seventy, eighty years. And then, too, when you are dying your body may be old but your mind remains young. Its capacity remains yet the same. Sometimes, if you have used it rightly, it even increases with your age—because the more you know, the more you understand, the more you have experienced and lived, the more capable your mind becomes. When you die, everything in your body is ready to die—except the mind.

That’s why in the East we say mind leaves the body and enters another womb, because it is not yet ready to die. The rebirth is of the mind. Once you have attained the state of samadhi, no-mind, then there will be no rebirth. Then you will simply die. And with your dying, everything will be dissolved—your body, your mind—only your witnessing soul will remain. That is beyond time and space. Then you become one with existence; then you are no more separate from it. The separation comes from the mind. But there is no way to stop it forcibly—don’t be violent. Move lovingly, with a deep reverence, and it will start happening of its own accord. You just watch, and don’t be in a hurry.

The modern mind is in much hurry. It wants instant methods for stopping the mind.

Hence, drugs have appeal. You can force the mind to stop by using chemicals, drugs, but again you are being violent with the mechanism. It is not good. It is destructive. In this way you are not going to become a master. You may be able to stop the mind through the drugs, but then drugs will become your master—you are not going to become the master. You have simply changed your bosses, and you have changed for the worse. Now the drugs will hold power over you, they will possess you; without them you will be nowhere.

Meditation is not an effort against the mind. It is a way of understanding the mind. It is a very loving way of witnessing the mind—but, of course, one has to be very patient. This mind that you are carrying in your head has arisen over centuries, millennia. Your small mind carries the whole experience of humanity—and not only of humanity: of animals, of birds, of plants, of rocks. You have passed through all those experiences. All that has happened up to now has happened in you also.

In a very small nutshell, you carry the whole experience of existence. That’s what your mind is. In fact, to say it is yours is not right: it is collective; it belongs to us all. Modern psychology has been approaching it, particularly Jungian analysis has been approaching it, and they have started feeling something like a collective unconscious. Your mind is not yours — it belongs to us all. Our bodies are very separate; our minds are not so separate. Our bodies are clearly separate; our minds overlap—and our souls are one.

Bodies separate, minds overlapping, and souls are one. I don’t have a different soul and you don’t have a different soul. At the very center of existence we meet and are one. That’s what God is: the meeting-point of all. Between the God and the world—the “world’ means the bodies—is mind.

Mind is a bridge: a bridge between the body and the soul, between the world and God. Don’t try to destroy it!

Many have tried to destroy it through Yoga. That is a misuse of Yoga. Many have tried to destroy it through body postures, breathing—that too brings subtle chemical changes inside. For example, if you stand on your head in shirshasan, in the headstand, you can destroy the mind very easily. Because when the blood rushes too much, like a flood, into the head—when you stand on your head that’s what you are trying to do. The brain mechanism is very delicate. You are flooding it with blood, the delicate tissues will die. That’s why you never come across a very intelligent yogi. No—yogis are, more or less, stupid. Their bodies are healthy, that’s true, strong—but their minds are just dead. You will not see the glimmer of intelligence. You will see a very robust body, animal-like, but somehow the human has disappeared.

Standing on your head, you are forcing your blood into the head through gravitation. The head needs blood, but in a very, very small quantity; and slowly, not floodlike. Against gravitation, very little blood reaches to the head, and that, too, in a very silent way. If too much blood is reaching into the head it is destructive.

Yoga has been used to kill the mind. Breathing can be used to kill the mind—there are rhythms of breath, subtle vibrations of breath, that can be very, very drastic to the delicate mind. The mind can be destroyed through them. These are old tricks. Now the latest tricks are supplied by science: LSD, marijuana, and others; more and more sophisticated drugs will be available sooner or later.

I am not in favor of stopping the mind. I am in favor of watching it. It stops of its own accord—and then it is beautiful when something happens without any violence it has a beauty of its own, it has a natural growth. You can force a flower and open it by force; you can pull the petals of a bud and open it by force, but you have destroyed the beauty of the flower. Now it is almost dead. It cannot stand your violence. The petals will be hanging loose, limp, dying. When the bud opens by its own energy, when it opens of its own accord, then those petals are alive.

The mind is your flowering—don’t force it in any way. I am against all force and against all violence, and particularly violence that is directed towards yourself.

Just watch—in deep prayer, love, reverence—and see what happens! Miracles happen of their own accord. There is no need to pull and push.

You ask: How to stop thinking? I say: Just watch, be alert. And drop this idea of stopping; otherwise it will stop the natural transformation of the mind. Drop this idea of stopping! Who are you to stop?

At the most, enjoy. And nothing is wrong—even if immoral thoughts, so-called immoral thoughts, pass through your mind, let them pass. Nothing is wrong. You remain detached, no harm is being done. It is just fiction; you are seeing an inner movie. Allow it its own way and it will lead you, by and by, to the state of no-mind. Watching ultimately culminates in no-mind.

No-mind is not against mind: no-mind is beyond mind. No-mind does not come by killing and destroying the mind: no-mind comes when you have understood the mind so totally that thinking is no longer needed—your understanding has replaced it.

-Osho

From A Sudden Clash of Thunder, Chapter Two

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt No-mind is Not Against Mind.

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

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

The Four Spheres of Teilhard de Chardin and The Heart Sutra – Osho

Teilhard de Chardin divides human evolution into four stages. The first he calls geosphere, the second, biosphere, the third, noosphere, and the fourth, christosphere. These four stages are immensely significant. They have to be understood. Understanding them will help you to understand the climax of the Heart Sutra.

The geosphere. It is the state of consciousness which is absolutely asleep, the state of matter. Matter is consciousness asleep. Matter is not against consciousness; matter is a state of consciousness asleep, not yet awakened. A rock is a sleeping Buddha; one day or other the rock is going to become a Buddha. It may take millions of years—that doesn’t matter. The difference will be only of time, and time does not matter much in this eternity. That’s why in the East we have been making statues out of stone—that’s very symbolic: the rock and the Buddha are bridged through a stone statue. The rock is the lowest and Buddha is the highest. The stone statue says that even in stone is hidden a Buddha. The stone statue says that Buddha is nothing but the rock come to manifestation; the rock has expressed its whole potential.

This is the first stage: geosphere. It is matter, it is unconsciousness, it is sleep, it is pre-life. In this state there is no freedom, because freedom enters through consciousness. In this state there is only cause-and-effect. Law is absolute. Not even an accident is possible. Freedom is not known. Freedom enters only as a shadow of consciousness; the more conscious you become, the more free. Hence Buddha is called a mukta—utterly free. The rock is utterly in bondage, fettered from everywhere, from all sides, in all dimensions. The rock is soul in imprisonment; Buddha is the soul on wings. There are no longer any chains, any bondages, any imprisonments; no walls surround Buddha. He has no borders to his being. His being is as vast as existence itself. He is one with the whole.

But in the world of the geosphere, cause-and-effect is the only dhamma, the only law, the only Tao. Science is still confined to the geosphere, because it still goes on thinking in terms of cause-and-effect. Modern science is a very rudimentary science, very primitive, because it cannot conceive of anything more than matter. Its conception is very limited, and hence it is creating more misery than it solves. Its vision is so finite; its vision is so tiny, small, that it cannot reconcile itself with the totality of existence. It is looking from a tiny hole and thinks that’s all. Science is still confined to the geosphere. Science is still in bondage, it has not yet got wings. It will get wings only when it starts moving beyond cause-and-effect.

Yes, little sparks are there. The nuclear physicist is entering into the world which is beyond cause-and-effect, crossing the boundary. Hence, the principle of uncertainty is arising, arising with great force. Cause-and-effect is the principle of certainty: you do this and this is bound to happen. You heat the water to a hundred degrees and the water evaporates—that’s cause-and-effect. The water has no freedom. It cannot say, “Today I am not in the mood, and I am not going to evaporate at a hundred degrees! I simply say no!” No, it cannot say that; it cannot resist, it cannot fight against the law. It is very law-abiding, very obedient. Some other day, when the water is feeling very happy, it cannot say, “You need not bother too much. I am going to evaporate at fifty degrees. I am going to oblige you.” No, that is not possible.

The old physics, the old science, had no glimpse about the principle of uncertainty. The principle of uncertainty means the principle of freedom. Now, little glimpses are happening.

Now they are not so certain as they used to be. Now they see that at the deepest, in matter too there is a certain quality of freedom. It is very difficult to say whether the electron is a particle or a wave: it behaves both ways, sometimes this way, sometimes that way. And there is no way to predict it. It is a quanta. And not only that—its freedom is such that sometimes simultaneously it behaves like a wave and like a particle. That is utterly impossible for the old scientist even to conceive or understand. Aristotle would not be able to understand it; Newton would not be able to understand it. That is impossible to see. That is saying that something is behaving like a line and a dot simultaneously; it is illogical. How can something behave like a dot and a line? Either it is a line or it is a dot.

But now the physicist is starting to have glimpses of the innermost core of matter. In a very, very roundabout way they are stumbling on one of the greatest factors of life: freedom.

But in the geosphere it doesn’t exist. It is sushupti.

The word sushupti means absolute sleep—not even a dream stirs. The rocks are not even dreaming, they cannot dream. To dream they will have to be a little more conscious. The rock is simply there. It has no personality; it has no soul—at least not in actuality. It cannot even dream; its sleep is undisturbed. Day, night, year-in, year-out, it goes on sleeping. For millennia it has slept, and for millennia it will sleep. Not even a dream disturbs it.

In yoga we divide consciousness into four stages. They are very, very relevant to de Chardin’s division. The first is sushupti, deep sleep. The geosphere corresponds to that. The geosphere is more like death than like life. That’s why matter appears to be dead. It is not. It is waiting for its life to grow, it is like a seed. It appears dead: it is waiting for its right moment to explode into life. But right now it is dead. There is no mind. Remember, in the last stage also there will be no mind again. A Buddha is in a state of no-mind, and the rock is also in the state of no-mind. Hence the significance of a stone statue: the meeting of two polarities. The rock being in a state of no-mind means the rock is still below mind. Buddha is in a state of no-mind: that means Buddha has gone beyond mind. There is a similarity, just as there is a similarity between a child and a saint. The child is below mind, the saint is beyond mind. The rock will have to go through all the turmoil of life the Buddha has passed through. He has gone and gone and gone, and gone beyond, utterly beyond. But there is a similarity: he again exists in a state of no-mind. He has become so fully conscious that the mind is not needed. The rock is so unconscious that the mind cannot exist. In the rock the unconscious is absolute; hence the mind is not possible. In the Buddha the consciousness is absolute and the mind is not needed. Let me explain it to you; it is one of the most important things to learn, to understand.

Mind is needed only because you are not really conscious. If you are really conscious, then there is insight, there is no thinking. Then you act out of insight, you don’t act out of your mind. Mind is not needed then. When you see a thing as true, that very seeing becomes your action.

For example, you are in a house and the house is on fire. You see it—it is not a thinking. You simply see it, and you jump out of the house. You don’t wait, you don’t ponder, you don’t brood over it. You don’t inquire, you don’t consult books, you don’t go to ask somebody’s advice about what to do.

You are coming from an evening walk, and just on the road you come across a snake. You jump! Before any thinking enters, you jump. It is not out of thinking that you jump, it is out of insight. The great danger is there—the very danger makes you alive, intense, conscious, and you take the jump out of consciousness. It is a no-mind jump.

But these moments are rare in your life because you are not yet ready to live your consciousness intensely and totally. For Buddha, that is his normal way. He lives so totally that the mind is never needed, never consulted.

The first sphere, the geosphere, is a no-mind sphere. There is no self, obviously, because without the mind the self cannot exist. Again, in the fourth, there will be no self – because without the mind how can the self exist? The mind needs to function out of a center; hence it creates the ego, the self. The mind has to keep itself in control; the mind has to keep itself in a certain pattern, order. It has to hold itself. To hold itself it creates a center, because only through the center can it keep control. Without a center it will not be able to keep control. So once the mind comes in, ego is on the way. Sooner or later the mind will need the ego.

Without the ego the mind will not be able to function. Otherwise who will control, who will manage, who will manipulate, who will plan, who will dream, who will project? And who will be there to be referred to as a constant thing?—Because the mind goes on changing. One thought after another… it is a procession of thoughts. You will be lost if you don’t have any ego: you will not know who you are, and where you are going, and for what.

In the geosphere there is no mind, no self, and no time. It is below time. Time has not entered yet. The rock knows no past, no present, no future. And so is it the case with Buddha. He also is beyond time. He knows no past, no present, no future. He lives in eternity. In fact that is the real meaning of being in the present. Being in the present does not mean that space which is between past and future. In the dictionary that is the meaning given: the space between past and future is called the present. But that is not the present. What kind of present is this? It is already becoming past; it is going out of existence. This moment, if you call it ‘present’, the moment you have called it ‘present’ it is already gone into the past; it is no longer present. And that moment you were calling ‘future’—the moment you called it ‘future’ it has become the present and is moving towards becoming a past. This present is not a real present.

The present that is between past and future is just part of past and future, of the time procession.

The present that I talk about, the now that I talk about, or the Buddha talks about, or Christ when he says, “Don’t think of the morrow. See the lilies in the field—they toil not, they spin not, and look how beautiful they are. How incredibly beautiful! Even Solomon was not so beautiful arrayed in all his glory. Look at the lilies of the field…” Those lilies are living in a kind of nowness; they don’t know the past, they don’t know the future.

The Buddha knows no past, no future, and no present. He knows no division. That’s the state of eternity. Then the now is absolutely there. There is only now, and only here, and nothing else. But the rock is also in that state—unconscious, of course.

The second sphere is the biosphere. It means life, pre-consciousness. The first sphere was matter, the second sphere is life: trees, animals, birds. The rock cannot move, the rock has no life anywhere, not visible anywhere. The tree has more life, the animal still more, the bird still more. The tree is rooted in the ground, cannot move much. It moves a little bit, sways, but cannot move much; it has not that much freedom. A little freedom is certainly there, but the animal has more freedom. He can move, he can choose a little more freedom–where to go, what to do. The bird has even a little more freedom—it can fly. This is the sphere called the biosphere, the life sphere. It is pre-consciousness; just rudimentary consciousness is coming into being. The rock was absolutely unconscious. You cannot say the tree is so absolutely unconscious. Yes, it is unconscious, but something of the consciousness is filtering in, a ray of consciousness is coming in. And the animal is a little more conscious.

The first state corresponds with Patanjali’s sushupti—deep, deep sleep. The second state corresponds with Patanjali’s swabana, the dream state. Consciousness is coming like a dream.

Yes, dogs dream. You can see—you can watch a dog asleep and you will see he is dreaming.

In dream sometimes, he will try to catch flies. And sometimes you will see he is sad, and sometimes you will see he looks happy. Watch a cat, and sometimes she is jumping on a mouse in her dream, and you can see what she is doing in the dream—eating the mouse, cleaning her mustache. You can watch the cat: dream has entered, things are happening in the world of consciousness. Consciousness is surfacing. Cause-effect is still predominant, but not so much as in a rock. A little freedom becomes possible, and hence accidents start happening. The animal has a little bit of freedom. He can choose a few things, he can be temperamental: he can be in a good mood and be friendly towards you; he can be in a bad mood and will not be friendly towards you. A little bit of decision has come into his being, but a very little bit, just the beginning. The self is not yet integrated. It is a very loose self, hodgepodge, but it is coming up. The structure is taking shape, the form is arising.

The animal is past-oriented; it lives out of the past. The animal has no idea of the future—it cannot plan for the future, it cannot think ahead. Even if sometimes it thinks ahead, that is very, very fragmentary. For example when the animal is feeling hungry it can think ahead, a few hours ahead–that he will get food. He has to wait. But the animal cannot think about one month, two months, three months into the future. The animal cannot conceive of years; it has no calendar, no time concept. It is past-oriented. Whatsoever has been happening in the past it expects to happen in the future too. Its future is more or less the same as the past; it is a repetition. It is past-dominated. Time is entering through the past; self is entering through the past.

The third sphere is the noosphere; mind, self-consciousness arises. The first was unconsciousness, the second was pre-consciousness, the third is self-consciousness.

Consciousness comes, but there is a calamity with it—the self. It cannot come otherwise; the self is a necessary evil. Consciousness comes with the idea of ‘I’. Reflection starts, thinking starts, personality comes into existence. And with mind comes future orientation: man lives in the future, animals live in the past.

Developed societies live in the future; undeveloped societies live in the past. Primitive people still live in the past. Only civilized people live in the future. To live in the future is a higher state than to live in the past. Young people live in the future, old people start living in the past. Young people are more alive than old people. New countries, new cultures, live in the future. For example, America lives in the future, India lives in the past. India goes on carrying five thousand, ten thousand years of past. It is such a burden, it is so difficult to carry it, it is crushing, but one goes on carrying it. It is the heritage, and one is very much proud of the past.

To be proud of the past is simply an uncivilized state. One has to reach into the future; one has to grope into the future. The past is no more, the future is going to be—one has to prepare for it.

You can watch it in many ways. The Indian mind is thrilled only by past events. Still, people go on playing the drama of Rama every year, and they are very thrilled. Thousands of years have passed and they have been playing the same drama again and again and again, and again they will play it. And they are very thrilled. They were not so thrilled when the first man walked on the moon; they were not so thrilled as they were and have always been thrilled by the drama of Rama. They know the story, they have seen it many times, but it is their heritage; they are very proud of it.

You will be surprised to know that there are Hindu mahatmas and Jaina mahatmas in India who have been trying to prove that man has not walked on the moon, that the Americans are deceiving. Why?—Because the moon is a god. How can you walk on the moon? And there are people who listen to them and follow them.

A Jaina monk came to see me once in Gujarat and he said, “Support me… and I have got thousands of followers!” And he did have. And the whole thing, the theme of his life, was that the Americans have been deceiving, that those photographs are all photographic tricks that have been produced, that those rocks that have been brought from the moon have been brought from Siberia or from somewhere on the planet. Nobody has ever gone and nobody can ever go to the moon, because in the Jaina shastras, in the Jaina scriptures, it is written that the moon is a god. How can you walk on God? This is past-orientation. This is very deadening.

That’s why India cannot grow, it cannot evolve, it cannot progress. It is stuck with the past.

With the noosphere, with mind, self-consciousness, reflection, thought, personality, future-orientation comes into being. And the more you start preparing for the future, the more anxious, of course, you become. So Americans are the most tense people, restless. Indians are very restful, so restful that they don’t have any efficiency at all. Do you know that when Indians change an electric bulb, three Indians are needed? —One to hold the bulb and two to turn the ladder. Very restful people, relaxed; they don’t suffer from any anxiety, they don’t know what anxiety really is.

Anxiety enters with the future, because you have to plan. You cannot just go on repeating the old ways of your life. And when you do something new there is a possibility of a mistake, more possibility of a mistake. The more you try the new, the more anxious you become. That’s why, psychologically, America is the most disturbed country, India the most undisturbed.

Animals don’t have anxiety. To live in the past is a lower state of mind—of course more comfortable, more convenient. And the Hindu mahatmas go on saying to the world, “Look how peaceful we are. No neurosis exists. Even if we starve, we starve very, very silently. Even if we die, we die very, very acceptingly. And you are going mad!”

But remember, progress comes through anxiety. With progress there is anxiety, there is trembling—of going wrong, of doing something wrong, of missing the point. With the past there is no problem: you go on repeating it. It is a settled past, the ways of it are perfectly known. You have traveled on them; your parents have traveled on them, and so on and so forth, backwards to Adam and Eve. Everybody has done it; there is no possibility of going wrong. With something new, anxiety, fear, fear of failure enters.

This third sphere, the noosphere, is the sphere of anxiety, tension. If you have to choose between the second and the third, choose the third, don’t choose the second. Although there is no need to choose between the third and the second, you can choose between the third and the fourth; then choose the fourth. Always choose the higher.

Remember, when I condemn the Indian mind, I am not condemning Buddha and I am not condemning Krishna. They have chosen the fourth: they are also at rest, they are also relaxed—but their relaxation comes from dropping time itself, not by living in the past. They are utterly relaxed; they have no anxiety, no neurosis. Their mind is a calm, ripple less lake – but not by choosing the second but by choosing the fourth; not by remaining below mind but by going beyond mind. But that’s how things go.

People have seen Buddha in India, and they have seen the silence, and they have seen the benediction of the man, and they have seen the grace, and they have seen that life can be lived in such relaxation… why not live such a life? But they have not made any effort to go to the fourth stage. On the contrary, they relapsed from the third and settled in the second stage. It gives something like Buddha’s silence; but it is ‘something like’, it is not exactly that. It is always easier to settle in the past and become more convenient and comfortable. Buddha has not settled with the past; he has not even settled with the future. He has not settled with time itself—he has dropped time, he has dropped the mind that creates time. He has dropped the ego that creates anxiety.

Indians have chosen to drop the future because that seems to create anxiety: “Future creates anxiety? You can drop the future.” Then you will slip back, you will relapse into the previous state. Drop the ego, and then you go beyond.

The third sphere is like what Patanjali calls wakefulness. The first is sleep, the second is dream, the third is wakefulness—your wakefulness of course, not the wakefulness of a Buddha. Your so-called wakefulness: eyes are open but dreams are roaming inside you; eyes are open but sleep is there inside you. You are full of sleep even when you are awake. This is the third state. And it is always helpful; if you become tired of the day, you fall into a dream—it gives you relaxation. Then you fall into deep sleep; it gives you even more relaxation. In the morning you are again fresh. You fall backwards to become restful because that is what you know already, and that is there in your system; you can go into it.

The fourth state has to be created; it is not in your system. It is your potential but you have never been in it before. It is arduous; it is going upstream, uphill. The fourth state is the christosphere—you can call it the Buddhasphere, it means the same thing; you can call it the

Krishnasphere, it means the same. With the third state there is kind of freedom, a pseudo-freedom, the freedom known as choice. This has to be understood, it is of great importance.

At the third stage you simply have a pseudo kind of freedom, and that freedom is the freedom of choice. For example, you say, “My country is religiously free.” That means you can choose: you can go to a church or to a temple, and the country and its law will not create any trouble for you. You can become a Mohammedan or a Hindu or a Christian—you can choose. ‘The country is free’ means you can choose your life, where you want to live, what you want to do, what you want to say. The choice of expression, the freedom—that you can say whatsoever you like, that you can do whatsoever you like, that you can choose any religious or political style; you can be a communist, you can be a fascist, you can be a liberal, you can be a democrat, and all that nonsense. You can choose. It is only a pseudo-freedom. Why do I call it pseudo freedom?—Because a mind which is full of thoughts cannot be free.

If you have lived for fifty years and your mind has been conditioned by your parents and the teachers and the society, do you think you can choose? You will choose out of your conditioning. How is it going to be a choice? First, you have been conditioned.

It is like when you hypnotize somebody. You can take somebody to Santosh, our hypnotist, and he can hypnotize him and tell him, “Tomorrow morning you will go to the market and you will purchase a certain kind of a cigarette, a certain brand.” He can suggest this to that person in deep hypnosis. Tomorrow morning he will get up and he will not have any idea that he is going to purchase a certain brand of cigarettes in the market, because the conditioning has entered into the unconscious, has been put in the unconscious. His conscious mind is unaware. He will not even have any idea of why he is going to the market. But he will find some rationalization: he will say, “Let us go shopping today.” Why today? He will say, “This is my freedom. Whenever I want to go I will go. Who are you to prevent me? This is my freedom.” And he’s unaware, completely unaware that this is not freedom at all. And he will go to the market with the idea that he is free, and he may not even think for a single moment that he’s going to purchase a certain brand of cigarettes. Then suddenly he comes across a shop and he says to himself, “Why not purchase a packet of cigarettes? You have not smoked for so long.” And he is thinking that he is thinking it! And he goes to the shop and he says, “Give me this brand of cigarettes, 555.” Why not Panama? Why not Wills? Why not Berkeley? He will say, “This is my choice! I am free to choose!” And he will purchase 555, and he remains free—at least in his idea. He’s not free, he has been conditioned.

You have been conditioned as a Hindu, a Christian, as a Mohammedan, as an Indian, as a Chinese, as a German—how can you be free? You have been conditioned by your parents, by your society, by your neighborhood, by your school, college, university—how can you be free? Your freedom is pseudo. It is bogus—it only gives you the feeling of freedom and makes you happy; otherwise there is no freedom in it. When you go to the church are you going out of your freedom? When you go to the Hindu temple are you going out of your freedom? Look into it and you will find it is not out of freedom; you were born in a Hindu family.

Sometimes it can happen—you were born in a Christian family and still you want to go to a Hindu temple. That too is a conditioning—a different kind. Maybe your parents were too Christian, too much, and you could not absorb that much nonsense. There is a limit. You became antagonistic, you started rebelling against it; you became a reactionary. They used to pull you to the church. And they were powerful, and you were a small child, and you could not do anything; you were helpless. But you were always thinking, “I will show you.” The day you became powerful you stopped going to church.

Now this idea, “I will show you,” has been implanted by their obsession with the church. It is again hypnosis—in the reverse order, but it is still hypnosis. You are reacting, you are not free. If you want to go to church you will not be able to go, you will find yourself pulling away. You will not go because this is the church your parents used to take you to. You cannot go to this church; you will become a Hindu. You will start doing things which your parents had never wanted you to do just to show them. This is reaction. The first is obedience, the second is disobedience, but there is no freedom in either.

And one thing more: it is not only a question of conditioning that you are not free. When you choose between two things—maybe nobody has conditioned you about those two things; there are millions of things for which you have not been conditioned at all. When you choose between two things your choice is out of confusion, and out of confusion there can be no freedom. You want to marry this girl or that—how are you going to choose? You are confused.

Every day I receive letters from people: “I am torn apart between two women. What should I do? This woman is beautiful bodily, in proportion, has very, very beautiful eyes, a kind of charm; the body is vibrant, radiant, alive— but psychologically she is very ugly. The other woman is psychologically beautiful, but physically ugly. Now what to do?” And you are torn apart.

I have heard about a man who was thinking to marry. He was in love with a woman, but she was very poor. She was beautiful, but she was very poor. And another woman was in love with him who was very rich but very ugly. But one thing was beautiful in her too—her sound, her voice. She was a great singer.

Now he was torn apart. The beautiful woman had not that voice, that singing voice; and he was a lover of music. She had a beautiful face, but form was not so important to him as voice.

And then he was poor, and he wanted a woman who brings much money with her so there would be security; he could go into his music totally, wholeheartedly, so he need not worry about money and things like that. He wanted to devote his whole life to music. That woman had two things: the money and a beautiful voice—but she was utterly ugly. It was very difficult to look at her, her face was repulsive. The poor woman was beautiful, but her voice was ordinary and she had no money. So if he chose that woman he would have to drop his love affair with music. He would have to become a clerk in some stupid office, or a teacher or something. And then he would not be able to devote himself to music. Music needs total devotion, music is a very jealous mistress—it does not allow you to go anywhere, it wants to absorb you utterly, totally. So he was torn apart. And finally his love for music won, and he married the ugly woman.

He came home, they went to sleep. The dark nights were okay because he was not looking at the woman, so there was no problem. But in the morning, when the sunrays filtered in and he was awake, and he looked at the face of the woman, it was so repulsive. He shook the woman hard and said, “Sing! Sing immediately! Sing immediately!” —Just to protect himself from that ugliness.

People write to me: “We are torn apart between two women, or between two men. What should we do?”

This confusion arises because you are motivated. There is a motivation: money, music, security. There is no love; that’s why you are torn apart. If love is there, intense love is there, passionate love is there, then there would be no choice. That passion itself would decide. You would not be choosing, you would not be torn apart. But people are not that intelligent and not that intense. They live very lukewarm, so-so; they don’t live intensely; their lives have no fire.

Real freedom happens only when your life becomes so total in each moment that there is no need to decide; that totality decides. Do you follow me? —the totality itself decides. You are not facing two alternatives: whether to marry this woman or that. Your heart is totally with one. There is no motive so you are not divided, and there is no confusion. If you decide out of confusion you will create conflict. Confusion will take you into deeper confusions. Never decide out of confusion.

That’s why Krishnamurti goes on talking about choicelessness. Choicelessness is freedom.

You don’t choose, you simply become totally intense. You just become absolutely alert, aware, attentive.

For example, you are listening to me: you can listen in a lukewarm way — half asleep, half awake, yawning, thinking a thousand and one things, planning, the last night still hanging around you, hangovers of a thousand and one types—and you are listening too. Then there is a question of whether I am telling the truth or not. If you are passionately listening, if you are utterly here-now, that very passion will decide. In that intensity you will know what truth is. If I say something which is true; it will immediately strike in your heart. Because you will be so intelligent, how can you miss it? Your intelligence will be so alert, how can you miss it? And if there is something which is not true, you will see it immediately. The vision will come, immediate. There will be no decision on your part: “Should I follow this man or not?” That is out of confusion. You have not listened, you have not seen me.

See the point of it! With truth you need not agree or disagree. The truth has to be heard totally, with sensitivity, that’s all. And that very sensitivity decides. You see, you immediately feel the truth of it. In that very feeling you have moved into truth—not that you agreed or disagreed; not that you were convinced by me, converted by me. I’m not converting anybody; truth converts. And truth is not a belief, and truth is not an argument; truth is a presence. If you are present you will feel it. If you are not present you will not feel it.

So on the third stage, the noosphere, there is pseudo-freedom. Out of confusion, you decide; hence confusion goes on growing. Confusion brings conflict, because there are always two sides in you—to do this or to do that, to be or not to be. And whatsoever you decide, the other side will remain there and wait for its time to take revenge. Freedom happens only at the fourth stage.

The christosphere is the fourth. With the christosphere, no-mind comes into existence—the no-mind of a Buddha, of a Christ, not of a rock. With the fourth comes consciousness, without a center, with no self in it; just pure consciousness with no border to it, infinite consciousness. Then you can’t say “I am conscious.” There is no ‘I’ to it, it is just consciousness. It has no name and no form. It is nothingness, it is emptiness. With this consciousness, thinking is not needed; insight starts functioning, intuition starts functioning. Intellect lives on tuition. Others have to teach you—that’s what tuition is. Intuition nobody has to teach you: it comes from within, it grows out of you, it is a flowering of your being.

This is the quality of consciousness called meditation, intuition, insight, consciousness without a center, timelessness; or you can call it the now, the present. But remember, it is not the present between past and future; it is the present in which past and future have both dissolved.

De Chardin calls it ‘the omega point’, Buddha calls it nirvana, Jainas call it moksha, Christ calls it ‘God the Father’. These are different names. This whole sutra is concerned with the movement from the third to the fourth, from the noosphere to the christosphere, from intellect to intelligence, from self-consciousness to no self-consciousness. The third is like waking, ordinary waking, and the fourth is what Patanjali calls turiya, ‘the fourth’. He has not given it any name, and that seems to be very beautiful. Call it ‘christosphere’, and it looks Christian; call it ‘Krishnasphere’, and it looks Hindu; call it Buddhasphere, and it looks Buddhist. Patanjali is very, very pure; he simply calls it ‘the fourth’. That contains everything. He has not given it a particular name. For three he gives names because they have forms, and wherever form is, name is relevant. The formless cannot have any name—turiya, ‘the fourth’.

This whole Prajnaparamita Sutra is about the movement from the third to the fourth. Sariputra is at the peak of the third: the noosphere—reflection, thinking, self-consciousness. He has traveled to the uttermost into the third; he has reached the maximum of it. There is no more to it. He’s standing on the boundary line.

-Osho

Excerpted from The Heart Sutra, Chapter Nine

The Heart Sutra

Copyright© OSHO International Foundation

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What is the Difference Between No-Mind and My Mind? – Osho

Beloved Osho.

What is the difference between no-mind and my mind?

Milarepa, the difference between no-mind and my-mind is the difference between your mind and my mind.

Just drop the “my” and there is no difference between no-mind and mind. “My” mind creates the boundary. Take the boundary away, and mind becomes no-mind, infinite, unbounded. You are an imprisoned splendor. Just take the prison away… And the prison is not much; it is of I, my, mine. Just be without these words surrounding you, and no-mind will give you the whole existence as an inheritance. Mind has poisoned you, but it has been able to poison you because you have become identified with it. You start calling it my-mind. Drop the my and you are separate from the mind — that was the bridge.

Separate who you are from the mind — just a pure presence, an utter silence, unmoving stillness… and in this space happens all that deep down you are all looking for, knowingly or unknowingly.

Three mice walked into a bar, sat down and began some serious drinking. All three became thoroughly drunk and in due course, each began to boast about how brave he was.

“I’m going to tell that dumb Ronald Reagan in the White House about some of his policies,” said the first mouse.

“That’s nothing,” sneered the second mouse. “I’m going over to the Kremlin and tell them just what I think about them.”

They both turned to the third mouse who was sitting there dreaming.

“Well, what are you going to do?” they demanded.

“Me, I’m going to screw the cat.”

This is your mind. Just drop the identity with the mind and you will be surprised beyond your wildest expectations what a tremendous treasure you have, inexhaustible. And when I am saying this, I am not saying it within quotation marks. When I am saying this, I am saying this on my own authority.

I am not authoritative, remember — one can get confused. The authoritative person is a person who wants to dominate. I am not an authoritative person, I have no desire to dominate; but what I am saying is with absolute authority. I am not quoting any scriptures; I am saying only what I have encountered within myself. The day I dropped the identity with the mind I became the no-mind. No-mind is the highest state of your consciousness.

Paddy and Sean were sitting in the bar when Paddy said, “You know, Sean, I have read so much lately about how smoking can ruin your health that I have finally decided to do something about it.”

“So, you are going to give up smoking?” asked Sean.

“Heavens no,” cried Paddy, “I am going to give up reading.”

So just be very alert. I am saying to drop the idea of my, mine — the identity. But you can misunderstand me, because misunderstanding does not need much intelligence. You can go on being identified with the mind. Your mind is capable of giving you the sense that you have arrived, that this is no-mind. It is so easy to deceive yourself that you have to be alerted again and again not to deceive yourself.

Just the other day I have received again a letter from a German sannyasin. Now he is asking for my blessings because he has become enlightened. Germans are very strong people, and once they get an idea, it is very difficult to change them. And this is not the first case!

It has happened before with another German sannyasin, Gunakar. He became at least six times enlightened and finally he dropped it. Whenever he would go to Germany he would become enlightened and from there — and he was rich, he had a beautiful castle in the mountains — he would write letters to all the presidents, to all the prime ministers of the world, to all the members of the U.N., “I have become enlightened. If you need any advice I am available.”

His letter would come to me also, “Osho, I thank you, you were right that enlightenment is our nature. I have become enlightened. I just need a recognition from you because nobody else believes in me.”

So I had to call him again and again. And when he would come and sit in front of me, and

I would say, “Gunakar, are you really enlightened?” he would say, “No.” He would say,

“It is strange. When I come to you I become unenlightened, and when I go back to

Germany I become enlightened again!”

This happened six times. Gautam Buddha became enlightened only once. In fact, people have never become enlightened even twice — once is more than enough. But mind is very cunning, it can give you all kinds of ideas.

Beware of your own mind.

If you can remain alert and not allow the mind to disturb your silence, your peace, slowly, slowly the mind stops bothering you. And the day the mind feels completely frustrated that you are no more listening to it, it evaporates. Its whole life is the life of a parasite. If you get identified with it, you are giving life to it, you are giving nourishment to it.

Just get unidentified. Let the mind be there, but remember, you are not it. Just this simple remembrance: I am not the mind. Not that you have to repeat it — because repetition will be done by the mind, that is the problem. Just a wordless awareness, I am not the mind… and no-mind will start opening its doors to you. And that is the beginning of the transformation.

-Osho

From The Osho Upanishad, Chapter Seven

Copyright© OSHO International Foundation

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

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

 

Witnessing is the Beginning, No-Mind is the Fulfillment – Osho

 

How does watching lead to no-mind? I am more and more able to watch my body, my thoughts and feelings and this feels beautiful. But moments of no thoughts are few and far between. When I hear you saying “Meditation is witnessing,” I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all. Would you please comment?

Prem Anubuddha, meditation covers a very long pilgrimage. When I say “meditation is witnessing”, it is the beginning of meditation. And when I say “meditation is no-mind,” it is the completion of the pilgrimage. Witnessing is the beginning, and no-mind is the fulfillment. Witnessing is the method to reach the no-mind. Naturally you will feel witnessing is easier. It is close to you.

But witnessing is only like seeds, and then is the long waiting period; not only waiting, but trusting that this seed is going to sprout, that it is going to become a bush; that one day the spring will come and the bush will have flowers. No-mind is the last stage of flowering.

Sowing the seed is of course very easy; it is within your hands. But bringing the flowers is beyond you. You can prepare the whole ground, but the flowers will come on their own accord; you cannot manage to force them to come. The spring is beyond your reach – but if your preparation is perfect, spring comes; that is absolutely guaranteed.

It is perfectly good, the way you are moving. Witnessing is the path and you are starting to feel once in a while a thoughtless moment. These are glimpses of no-mind… but just for a moment.

Remember one fundamental law: that which can exist just for a moment can also become eternal. You are given not two moments together, but always one moment. And if you can transform one moment into a thoughtless state, you are learning the secret. Then there is no hindrance, no reason why you cannot change the second moment, which will also come alone, with the same potential and the same capacity.

If you know the secret, you have the master key which can open every moment into a glimpse of no-mind. No-mind is the final stage, when mind disappears forever and the thoughtless gap becomes your intrinsic reality. If these few glimpses are coming, they show you are on the right path and you are using the right method.

But don’t be impatient. Existence needs immense patience. The ultimate mysteries are opened only to those who have immense patience.

I am reminded…

In old Tibet it was customary, respectful, that every family should contribute to the great experiment of expanding consciousness. So the first child of each family was given to the monasteries to be trained in meditation. Perhaps no country has done such a vast experiment in consciousness.

The destruction of Tibet at the hands of communist China is one of the greatest calamities that could have happened to humanity. It is not only a question of a small country, it is a question of a great experiment that was going on for centuries in Tibet.

The first child was given to the monasteries when he was very small, five or at the most six years old. But Tibet knew that children can learn witnessing better than grown ups. The grown-ups are already utterly spoiled. The child is innocent and yet the slate of his mind is empty; to teach him emptiness is absolutely easy.

But the entrance of a child into a monastery was very difficult, particularly for a small child. I am reminded of one incident… I am telling you only one; there would have been hundreds of incidents like it. It is bound to be so.

A small child, six years old, is leaving. His mother is crying, because life in a monastery for a small child is going to be so arduous. The father tells the child, “Don’t look back. It is a question of our family’s respectability. Not even once has a child in the whole history of our family ever looked back. Whatever is the test to be given for entrance into the monastery – even if your life is at risk, don’t look back. Don’t think of me or your mother and her tears.

“We are sending you for the ultimate experiment in human consciousness with great joy, although the separation is painful. But we know you will pass through all the tests; you are our blood, and of course you will keep the dignity of your family.”

The small child rides on the horse with a servant riding on another horse. A tremendous desire arises in him when the road turns, just to have a look again back to the family house, its garden.

The father must be standing there, the mother must be crying… but he remembers that the father has said, “Don’t look back.”

And he does not look back. With tears in his eyes, he turns with the road. Now he cannot see his house anymore and one never knows how long it will take – perhaps years and years – until he will be able to see his father and mother and his family again.

He reaches the monastery. At the gate of the monastery the abbot meets him, receives him gracefully, as if he is a grownup, bows down to him as he bows down to the abbot. And the abbot says, “Your first test will be to sit outside the gate with closed eyes, unmoving, unless you are called in.”

The small child sits at the gate, outside the gate with closed eyes. Hours pass… and he cannot even move. There are flies sitting in his face, but he cannot remove them. It is a question of the dignity that the abbot has shown to him. He does not think any more like a child; so respected, he has to fulfill his family’s longing, the abbot’s expectations.

The whole day passes, and even other monks in the monastery start feeling sorry for the child.

Hungry, thirsty… he is simply waiting. They start feeling that the child is small, but has great courage and guts.

Finally, by the time the sun is setting, the whole day has passed; the abbot comes and takes the child in. He says, “You have passed the first test, but there are many more peaks ahead. I respect your patience, being such a small child. You remained unmoving; you did not open your eyes. You did not lose courage; you trusted that whenever the time is right you will be called in.”

And then years of training in witnessing. The child was only allowed to see his parents again after perhaps ten years, twenty years had elapsed. But the criterion was that until he experiences no-mind, he cannot be allowed to see his parents, his family. Once he achieves no-mind, then he can move back into the world. Now there is no problem.

Once a man is in a state of no-mind, nothing can distract him from his being. There is no power bigger than the power of no-mind. No harm can be done to such a person. No attachment, no greed, no jealousy, no anger, nothing can arise in him. No-mind is absolutely a pure sky without any clouds.

Anubuddha, you say “How does watching lead to no-mind?”

There is an intrinsic law: thoughts don’t have their own life. They are parasites; they live on your identifying with them. When you say, “I am angry,” you are pouring life energy into anger, because you are getting identified with anger.

But when you say, “I am watching anger flashing on the screen of the mind within me” you are not anymore giving any life, any juice, any energy to anger. You will be able to see that because you are not identified, the anger is absolutely impotent, has no impact on you, does not change you, does not affect you. It is absolutely hollow and dead. It will pass on and it will leave the sky clean and the screen of the mind empty.

Slowly, slowly you start getting out of your thoughts. That’s the whole process of witnessing and watching. In other words – George Gurdjieff used to call it non-identification – you are no more identifying with your thoughts. You are simply standing aloof and away – indifferent, as if they might be anybody’s thoughts. You have broken your connections with them. Only then can you watch them.

Watching needs a certain distance. If you are identified, there is no distance, they are too close. It is as if you are putting the mirror too close to your eyes: you cannot see your face. A certain distance is needed; only then can you see your face in the mirror.

If thoughts are too close to you, you cannot watch. You become impressed and colored by your thoughts: anger makes you angry, greed makes you greedy, lust makes you lustful, because there is no distance at all. They are so close that you are bound to think that you and your thoughts are one.

Watching destroys this oneness and creates a separation. The more you watch, the bigger is the distance. The bigger the distance, the less energy your thoughts are getting from you. And they don’t have any other source of energy. Soon they start dying, disappearing. In these disappearing moments you will have the first glimpses of no-mind.

That is what you are experiencing. You say, “I am more and more able to watch my body, my thoughts and feelings, and this feels beautiful.” This is just the beginning. Even the beginning is immensely beautiful – just to be on the right path, even without taking a single step, will give you immense joy for no reason at all.

And once you start moving on the right path, your blissfulness, your beautiful experiences are going to become more and more deep, more and more wide, with new nuances, with new flowers, with new fragrances.

You say, “But moments of no thoughts are few and far between.” It is a great achievement, because people don’t know even a single gap. Their thoughts are always in a rush hour, thoughts upon thoughts, bumper-to-bumper, the line continues, whether you are awake or asleep. What you call your dreams are nothing but thoughts in the form of pictures…because the unconscious mind does not know alphabetical languages. There is no school, no training institute which teaches the unconscious language.

The unconscious is very primitive; it is just like a small child. Have you looked at the books of your small children? If you want to teach the child, you have to make a big picture first. So you will see, in children’s’ books, pictures, colorful pictures with very little writing. The child is more interested in the pictures. He is primitive; he understands the language of pictures.

Slowly, slowly you make the pictures and the language associated – whenever he sees the mango he knows, “It is a mango.” And he starts learning that underneath the picture of the mango there is a certain word describing it. His interest is in the mango, but the word ’mango’ slowly becomes associated. As the child grows, pictures will become smaller and language will become more. By the time he enters the university, pictures will have disappeared from the book; only language will remain.

By the way, it reminds me to tell you that television has taken humanity back into a primitive stage, because people are again looking at pictures. There is a danger in the future – it is already apparent that people have stopped reading great literature. Who bothers to read, when you can see the film on the TV? This is a dangerous phenomenon, because there are things which cannot be reproduced in pictures. Great literature can be only partially reproduced in pictures. The danger is that people will start forgetting the language and its beauty and its magic, and they will again become primitives, watching the television.

Now the average American is watching television for seven and a half hours every day. This is going to destroy something which we have achieved with great difficulty. Now, this man who is watching television for seven and half hours per day…you cannot expect him to read Shakespeare, Kalidas, Rabindranath Tagore, Herman Hesse, Martin Buber or Jean Paul Sartre.

The greater the literature, the less is the possibility of putting it into pictures.

Pictures are colorful, exciting, easy, but they are no comparison to language. The future has to be protected from many things. Computers can destroy can destroy people’s memory systems, because there will be no need – you can keep a small computer the size of a cigarette packet in your pocket. It contains everything that you will ever need to know. Now there is no need to have your own memory; just push a button and the computer is ready to give you any information you need.

The computer can destroy the whole memory system of humanity that has been developed for centuries with great difficulty. Television can take away all great literature, and the possibility of people like Shelley or Byron being born again in the world. These are great inventions, but nobody has looked at the implications. They will reduce the whole of humanity into a retardedness.

Anubuddha, what you are feeling is a great indication that you are on the right path. It is always a question for the seeker whether he is moving in the right direction or not. There is no security, no insurance, no guarantee. All the dimensions are open; how are you going to choose the right one?

These are the ways and the criteria of how one has to choose. If you move on any path, any methodology and it brings joy to you, more sensitivity, more watchfulness and gives a feeling of immense well-being – this is the only criterion that you are going on the right path. If you become more miserable, more angry, more egoist, more greedy, more lustful – those are the indications you are moving on a wrong path.

On the right path your blissfulness is going to grow more and more every day, and your experiences of beautiful feelings will become tremendously psychedelic, more colorful – colors that you have never seen in the world, fragrances that you have never experienced in the world. Then you can walk on the path without any fear that you can go wrong.

These inner experiences will keep you always on the right path. Just remember that if they are growing, that means you are moving. Now you have only a few moments of thoughtlessness… It is not a simple attainment; it is a great achievement, because people in their whole lives know not even a single moment when there is no thought.

These gaps will grow.

As you will become more and more centered, more and more watchful, these gaps will start growing bigger. And the day is not far away – if you go on moving without looking back, without going astray – if you keep going straight, the day is not far away when you will feel for the first time that the gaps have become so big that hours pass and not even a single thought arises. Now you are having bigger experiences of no-mind.

The ultimate achievement is when twenty-four hours a day you are surrounded with no-mind.

That does not mean that you cannot use your mind; that is a fallacy propounded by those who know nothing about no-mind. No-mind does not mean that you cannot use the mind; it simply means that the mind cannot use you.

No-mind does not mean that the mind is destroyed. No-mind simply means that the mind is put aside. You can bring it into action any moment you need to communicate with the world. It will be your servant. Right now it is your master. Even when you are sitting alone it goes on, yakkety-yak, yakkety-yak – and you cannot do anything, you are so utterly helpless.

No-mind simply means that the mind has been put in its right place. As a servant, it is a great instrument; as a master, it is very unfortunate. It is dangerous. It will destroy your whole life.

Mind is only a medium for when you want to communicate with others. But when you are alone, there is no need of the mind. So whenever you want to use it, you can use it.

And remember one thing more: when the mind remains silent for hours, it becomes fresh, young, more creative, more sensitive, rejuvenated through rest.

Ordinary people’s minds start somewhere around three or four years of age, and then they go on continuing for seventy years, eighty years without any holiday. Naturally they cannot be very creative. They are utterly tired – and tired with rubbish. Millions of people in the world live without any creativity. Creativity is one of the greatest blissful experiences. But their minds are so tired… they are not in a state of overflowing energy.

The man of no-mind keeps the mind in rest, full of energy, immensely sensitive, ready to jump into action the moment it is ordered. It is not a coincidence that the people who have experienced no-mind, their words start having a magic of their own. When they use their mind, it has a charisma, it has a magnetic force. It has tremendous spontaneity and the freshness of the dewdrops in the early morning before the sun rises. And the mind is nature’s most evolved medium of expression and creativity.

So the man of meditation – or in other words, the man of no-mind – changes even his prose into poetry. Without any effort, his words become so full of authority that they don’t need any arguments.

They become their own arguments. The force that they carry becomes a self-evident truth. There is no need for any other support from logic or from scriptures. The words of a man of no-mind have an intrinsic certainty about them. If you are ready to receive and listen, you will feel it in your heart: The self-evident truth.

Look down the ages: Gautam Buddha has never been contradicted by any of his disciples; neither has Mahavira, nor Moses, nor Jesus. There was something in their very words, in their very presence that convinced you. Without any effort of converting you, you are converted. None of the great masters have been missionaries; they have never tried to convert anyone, but they have converted millions.

It is a miracle – but the miracle consists of a rested mind, of a mind which is always full of energy and is used only once in a while.

When I speak to you, I have to use the mind. When I am sitting in my room almost the whole day, I forget all about the mind. I am just a pure silence… and meanwhile the mind is resting. When I speak to you, those are the only moments when I use the mind. When I am alone, I am utterly alone, and there is no need to use the mind.

Anubuddha, you say, “When I hear you say ’Meditation is witnessing,’ I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all.”

How can it sound easy? – Because it is your future possibility. Meditation you have started; it may be in the beginning stages, but you have a certain experience of it that makes you understand me. But if you can understand meditation, don’t be worried at all.

Meditation surely leads to no-mind, just as every river moves towards the ocean without any maps, without any guides. Every river without exception finally reaches to the ocean. Every meditation, without exception finally reaches to the state of no-mind.

But naturally, when the Ganges is in the Himalayas wandering in the mountains and in the valleys, it has no idea what the ocean is, cannot conceive of the existence of the ocean – but it is moving towards the ocean, because water has the intrinsic capacity of always finding the lowest place. And the oceans are the lowest place… so rivers are born on the peaks of the Himalayas and start moving immediately towards lower spaces, and finally they are bound to find the ocean.

Just the reverse is the process of meditation: it moves upwards to higher peaks, and the ultimate peak is no-mind. No-mind is a simple word, but it exactly means enlightenment, liberation, freedom from all bondage, experience of deathlessness and immortality.

Those are big words and I don’t want you to be frightened, so I use a simple word, no-mind. You know the mind… you can conceive of a state when this mind will be non-functioning.

Once this mind is non-functioning, you become part of the mind of the cosmos, the universal mind. When you are part of the universal mind your individual mind functions as a beautiful servant. It has recognized the master, and it brings news from the universal mind to those who are still chained by the individual mind.

When I am speaking to you, it is in fact the universe using me. My words are not my words; they belong to the universal truth. That is their power, that is their charisma, that is their magic.

-Osho

From Satyam Shivam Sundram, Chapter Seven

Copyright© OSHO International Foundation

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

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