The Root Problem – Osho

The root problem of all problems is mind itself. The first thing to be understood is what this mind is, of what stuff it is made; whether it is an entity or just a process; whether it is substantial, or just dreamlike. And unless you know the nature of the mind, you will not be able to solve any problems of your life.

You may try hard, but if you try to solve single, individual problems, you are bound to be a failure – that is absolutely certain – because in fact no individual problem exists: mind is the problem. If you solve this problem or that, it won’t help because the root remains untouched.

It is just like cutting branches of a tree, pruning the leaves, and not uprooting it. New leaves will come, new branches will sprout – even more than before; pruning helps a tree to become thicker.

Unless you know how to uproot it, your fight is baseless, it is foolish. You will destroy yourself, not the tree.

In fighting you will waste your energy, time, life, and the tree will go on becoming more and more strong, far thicker and dense. And you will be surprised what is happening: you are doing so much hard work, trying to solve this problem and that, and they go on growing, increasing. Even if one problem is solved, suddenly ten problems take its place.

Don’t try to solve individual, single problems – there are none: MIND ITSELF IS THE PROBLEM. But mind is hidden underground; that’s why I call it the root, it is not apparent. Whenever you come across a problem the problem is above ground, you can see it – that’s why you are deceived by it.

Always remember, the visible is never the root; the root always remains invisible, the root is always hidden. Never fight with the visible; otherwise you will fight with shadows. You may waste yourself, but there cannot be any transformation in your life, the same problems will crop up again and again and again. You can observe your own life and you will see what I mean. I am not talking about any theory about the mind, just the “facticity” of it. This is the fact: mind has to be solved.

People come to me and they ask, “How to attain a peaceful mind?” I say to them, “There exists nothing like that: peaceful mind. Never heard of it.”

Mind is never peaceful – no-mind is peace. Mind itself can never be peaceful, silent. The very nature of the mind is to be tense, to be in confusion. Mind can never be clear; it cannot have clarity, because mind is by nature confusion, cloudiness. Clarity is possible without mind, peace is possible without mind, silence is possible without mind – so never try to attain a silent mind. If you do, from the very beginning you are moving in an impossible dimension.

So the first thing is to understand the nature of the mind, only then can something be done.

If you watch, you will never come across any entity like mind. It is not a thing, it is just a process; it is not a thing, it is like a crowd. Individual thoughts exist, but they move so fast that you cannot see the gaps in between. The intervals cannot be seen because you are not very aware and alert, you need a deeper insight. When your eyes can look deep, you will suddenly see one thought, another thought, another thought – but NO MIND.

Thoughts together, millions of thoughts, give you the illusion as if mind exists. It is just like a crowd, millions of people standing in a crowd: is there anything like a crowd? Can you find the crowd other than the individuals standing there? But they are standing together, their togetherness gives you the feeling as if something like a crowd exists – only individuals exist.

This is the first insight into the mind. Watch, and you will find thoughts; you will never come across the mind. And if it becomes your own experience – not because I say it, not because Tilopa sings about it, no, that won’t be of much help – if it becomes YOUR experience, if it becomes a fact of your own knowing, then suddenly many things start changing. Because you have understood such a deep thing about mind, then many things can follow.

Watch the mind and see where it is, what it is. You will feel thoughts floating and there will be intervals. And if you watch long, you will see that intervals are more than the thoughts, because each thought has to be separate from another thought; in fact, each word has to be separate from another word. The deeper you go, you will find more and more gaps, bigger and bigger gaps. A thought floats, then comes a gap where no thought exists; then another thought comes, another gap follows.

If you are unconscious you cannot see the gaps; you jump from one thought to another, you never see the gap. If you become aware you will see more and more gaps. If you become perfectly aware, then miles of gaps will be revealed to you. And in those gaps, satoris happen. In those gaps the truth knocks at your door. In those gaps, the guest comes. In those gaps God is realized, or whatsoever way you like to express it. And when awareness is absolute, then there is only a vast gap of nothingness.

It is just like clouds: clouds move. They can be so thick that you cannot see the sky hidden behind. The vast blueness of the sky is lost, you are covered with clouds. Then you go on watching: one cloud moves and another has not come into the vision yet – and suddenly a peek into the blueness of the vast sky.

The same happens inside: you are the vast blueness of the sky, and thoughts are just like clouds hovering around you, filling you. But the gaps exist, the sky exists. To have a glimpse of the sky is satori, and to become the sky is samadhi. From satori to samadhi, the whole process is a deep insight into the mind, nothing else.

Mind doesn’t exist as an entity – the first thing. Only thoughts exist.

The second thing: the thoughts exist separate from you, they are not one with your nature, they come and go – you remain, you persist. You are like the sky: never comes, never goes, it is always there. Clouds come and go, they are momentary phenomena, they are not eternal. Even if you try to cling to a thought, you cannot retain it for long; it has to go, it has its own birth and death. Thoughts are not yours, they don’t belong to you. They come as visitors, guests, but they are not the host.

Watch deeply, then you will become the host and thoughts will be the guests. And as guests they are beautiful, but if you forget completely that you are the host and they become the hosts, then you are in a mess. This is what hell is. You are the master of the house, the house belongs to you, and guests have become the masters. Receive them, take care of them, but don’t get identified with them; otherwise, they will become the masters.

The mind becomes the problem because you have taken thoughts so deeply inside you that you have forgotten completely the distance; that they are visitors, they come and go. Always remember that which abides: that is your nature, your Tao. Always be attentive to that which never comes and never goes, just like the sky. Change the gestalt: don’t be focused on the visitors, remain rooted in the host; the visitors will come and go.

Of course, there are bad visitors and good visitors, but you need not be worried about them. A good host treats all the guests in the same way, without making any distinctions. A good host is just a good host: a bad thought comes and he treats the bad thought also in the same way as he treats a good thought. It is not his concern that the thought is good or bad.

… Because once you make the distinction that this thought is good and that thought is bad, what are you doing? You are bringing the good thought nearer to yourself and pushing the bad thought further away. Sooner or later, with the good thought you will get identified; the good thought will become the host. And any thought when it becomes the host creates misery – because this is not the truth. The thought is a pretender and you get identified with it. Identification is the disease.

Gurdjieff used to say that only one thing is needed: not to be identified with that which comes and goes. The morning comes, the noon comes, the evening comes, and they go; the night comes and again the morning. You abide: not as you, because that too is a thought – as pure consciousness; not your name, because that too is a thought; not your form, because that too is a thought; not your body, because one day you will realize that too is a thought. Just pure consciousness, with no name, no form; just the purity, just the formlessness and namelessness, just the very phenomenon of being aware – only that abides.

If you get identified, you become the mind. If you get identified, you become the body. If you get identified, you become the name and the form – what Hindus call nama, rupa, name and form – then the host is lost. Then you forget the eternal and the momentary becomes significant. The momentary is the world; the eternal is divine.

This is the second insight to be attained, that you are the host and thoughts are guests.

The third thing, if you go on watching, will be realized soon. The third thing is that thoughts are foreign, intruders, outsiders. NO THOUGHT IS YOURS. They always come from without, you are just a passage. A bird comes into the house from one door, and flies out from another: just like that a thought comes into you and goes out of you.

You go on thinking that thoughts are yours. Not only that, you fight for your thoughts, you say, “This is my thought, this is true.” You discuss, you debate, you argue about it, you try to prove that, “This is my thought.” No thought is yours, no thought is original – all thoughts are borrowed, and not secondhand, because millions of people have claimed those same thoughts before you. Thought is just as outside as a thing.

Somewhere, the great physicist, Eddington, has said that the deeper science goes into matter, the more it becomes a realization that things are thoughts. That may be so, I am not a physicist, but from the other end I would like to tell you that Eddington may be true that things look more and more like thoughts if you go deeper; if you go deeper into yourself, thoughts will look more and more like things. In fact, these are two aspects of the same phenomenon: a thing is a thought, a thought is a thing.

When I say a thought is a thing, what do I mean? I mean that you can throw your thought just like a thing. You can hit somebody’s head with a thought just like a thing. You can kill a person through a thought just as you can throw a dagger. You can give your thought as a gift, or as an infection. Thoughts are things, they are forces, but they don’t belong to you. They come to you; they abide for a while in you and then they leave you. The whole universe is filled with thoughts and things. Things are just the physical part of thoughts, and thoughts are the mental part of things.

Because of this fact, many miracles happen – because thoughts are things. If a person continuously thinks about you and your welfare, it will happen – because he is throwing a continuous force at you. That’s why blessings are useful, helpful. If you can be blessed by someone who has attained no-mind, the blessing is going to be true – because a man who never uses thought accumulates thought energy, so whatsoever he says is going to be true.

In all the Eastern traditions, before a person starts learning no-mind, there are techniques and much emphasis that he should stop being negative, because if you once attain to no-mind and your trend remains negative, you can become a dangerous force. Before the no-mind is attained, one should become absolutely positive. That is the whole difference between white and black magic.

Black magic is nothing but when a man has accumulated thought energy without throwing out his negativity beforehand. And white magic is nothing but when a man has attained too much thought energy, and has based his total being on a positive attitude. The same energy with negativity becomes black; the same energy with positivity becomes white. A thought is a great force, it is a thing.

This will be the third insight. It has to be understood and watched within yourself.

Sometimes it happens that you see your thought functioning as a thing, but just because of too much conditioning of materialism you think this may be just a coincidence. You neglect the fact, you simply don’t give any attention to it; you remain indifferent, you forget about it. But many times you know that sometimes you were thinking about the death of a certain person – and he is dead. You think it is just a coincidence. Sometime you were thinking about a friend and a desire arose in you that it would be good if he comes – and he is on the door, knocking. You think it is a coincidence. It is not coincidence. In fact, there is nothing like coincidence, everything has its causality. Your thoughts go on creating a world around you.

Your thoughts are things, so be careful about them. Handle them carefully! If you are not very conscious, you can create misery for yourself and for others – and you have done that. And remember, when you create misery for somebody, unconsciously, at the same time, you are creating misery for yourself – because a thought is a two-edged sword. It cuts you also simultaneously when it cuts somebody else.

Just two or three years ago, one Israeli, Uri Geller, who has been working on thought energy, displayed his experiment on BBC television in England. He can bend anything just by thinking: somebody else keeps a spoon in his hand ten feet away from Uri Geller, and he just thinks about it – and the spoon bends immediately. You cannot bend it by your hand, and he bends it by his thought. But a very rare phenomenon happened on the BBC television; even Uri Geller was not aware that this is possible.

Thousands of people in their homes were seeing the experiment. And when he did his experiment, bent things, in many people’s houses many things fell and became distorted – thousands of things all over England. It was as if the energy was being broadcast. And he was doing the experiment at a ten-foot distance, then from the television screen in people’s homes, around the area of ten feet, many things happened: things got bent, fell down, became distorted. It was weird!

Thoughts are things, and very, very forceful things. There is one woman in Soviet Russia, Mikhailovana. She can do many things to things from far away, she can pull anything towards herself – just by thought. Soviet Russia is not a believer in occult things – a communist country, atheistic – so they have been working on Mikhailovana, on what is happening, in a scientific way. But when she does it, she loses almost two pounds of weight; in a half-hour experiment she loses two pounds. What does it mean?

It means that through thoughts you are throwing energy – and you are continuously doing it. Your mind is a chatterbox. You are broadcasting things unnecessarily. You are destroying people around you, you are destroying yourself.

You are a dangerous thing – and continuously broadcasting. And many things are happening because of you. And it is a great network. The whole world goes on becoming every day more and more miserable because more and more people are on the earth and they are broadcasting more and more thoughts.

The further back you go, you find the earth the more and more peaceful – less and less broadcasters. In the days of Buddha, or in the days of Lao Tzu, the world was very very peaceful, natural; it was a heaven. Why? The population was very, very small, one thing. People were not thinkers too much; they were more and more prone to feeling rather than thinking. And people were praying. In the morning, they would do the first thing and that would be a prayer. In the night they would do the last thing – the prayer. And throughout the whole day also, whenever they would find a moment, they would be praying inside.

What is a prayer? Prayer is sending blessings to all. Prayer is sending your compassion to all. Prayer is creating an antidote of negative thoughts – it is a positivity.

This will be the third insight about thoughts, that they are things, forces, and you have to handle them very carefully.

Ordinarily, not aware, you go on thinking anything. It is difficult to find a person who has not committed many murders in thought; difficult to find a person who has not been doing all sorts of sins and crimes inside the mind – and then these things happen. And remember, you may not murder, but your continuous thinking of murdering somebody may create the situation in which the person is murdered. Somebody may take your thought, because there are weaker persons all around and thoughts flow like water: downwards. If you think something continuously, someone who is a weakling may take your thought and go and kill a person.

That’s why those who have known the inner reality of man, they say that whatsoever happens on the earth, everybody is responsible, everybody. Whatsoever happens in Vietnam, not only are Nixons responsible, everybody who thinks is also responsible. Only one person cannot be held responsible, and that is the person who has no mind; otherwise everybody is responsible for everything that goes on. If the earth is a hell, you are a creator, you participate.

Don’t go on throwing responsibility on others – you are also responsible, it is a collective phenomenon. The disease may bubble up anywhere, the explosion may happen millions, thousands of miles away from you – that doesn’t make any difference, because thought is a non-spatial phenomenon, it needs no space.

That’s why it travels fastest. Even light cannot travel so fast, because even for light space is needed. Thought travels fastest. In fact it takes no time in traveling, space doesn’t exist for it. You may be here, thinking of something, and it happens in America. How can you be held responsible? No court can punish you, but in the ultimate court of existence you will be punished – you are already punished. That’s why you are so miserable.

People come to me and they say, “We never do anything wrong to anybody, and still we are so miserable.” You may not be doing, you may be thinking – and thinking is more subtle than doing. A person can protect himself from doing, but he cannot protect himself from thinking. For thinking everybody is vulnerable.

No-thinking is a must if you want to be completely freed from sin, freed from crime, freed from all that goes around you – and that is the meaning of a buddha.  A buddha is a person who lives without the mind; then he’s not responsible. That’s why in the East we say that he never accumulates karma; he never accumulates any entanglements for the future. He lives, he walks, he moves, he eats, he talks, he is doing many things, so he must accumulate karma, because karma means activity. But in the East it is said even if a buddha kills, he will not accumulate karma. Why? And you, even if you don’t kill, you will accumulate karma. Why?

It is simple: whatsoever Buddha is doing, he is doing without any mind in it. He is spontaneous, it is not activity. He is not thinking about it, it happens. He is not the doer. He moves like an emptiness. He has no mind for it, he was not thinking to do it. But if the existence allows it to happen, he allows it to happen. He has no more the ego to resist; no more the ego to do.

That is the meaning of being empty and a no-self: just being a non-being, anatta, no-selfness. Then you accumulate nothing; then you are not responsible for anything that goes on around you; then you transcend.

Each single thought is creating something for you and for others. Be alert!

But when I say be alert, I don’t mean that think good thoughts, no, because whenever you think good thoughts, by the side you are also thinking of bad thoughts. How can good exist without bad? If you think of love, just by the side, behind it, is hidden hate. How can you think about love without thinking about hate? You may not think consciously, love may be in the conscious layer of the mind, but hate is hidden in the unconscious – they move together.

Whenever you think of compassion, you think of cruelty. Can you think of compassion without thinking of cruelty? Can you think of nonviolence without thinking of violence? In the very word “nonviolence,” violence enters; in the very concept it is there. Can you think of brahmacharya, celibacy, without thinking of sex? It is impossible, because what will celibacy mean if there is no thought of sex? And if brahmacharya is based on the thought of sex, what type of brahmacharya is this?

No, there is a totally different quality of being which comes by not thinking: not good, not bad, simply a state of no-thinking. You simply watch, you simply remain conscious, but you don’t think. And if some thought enters… it WILL enter, because thoughts are not yours; they are just floating in the air.

All around there is a noosphere, a thought-sphere, all around. Just as there is air, there is thought all around you, and it goes on entering on its own accord. It stops only when you become more and more aware. There is something in it: if you become more aware, a thought simply disappears, it melts, because awareness is a greater energy than thought.

Awareness is like fire to thought. It is just like you burn a lamp in the house and the darkness cannot enter; you put the light off – from everywhere darkness has entered; without taking a single minute, a single moment, it is there. When the light burns in the house, the darkness cannot enter. Thoughts are like darkness: they enter only if there is no light within. Awareness is fire: you become more aware, less and less thoughts enter.

If you become really integrated in your awareness, thoughts don’t enter you; you have become an impenetrable citadel, nothing can penetrate you. Not that you are closed, remember – you are absolutely open; but just the very energy of awareness becomes your citadel. And when no thoughts can enter you, they will come and they will bypass you. You will see them coming, and simply, by the time they reach near you they turn. Then you can move anywhere, then you go to the very hell – nothing can affect you. This is what we mean by enlightenment.

-Osho

From Tantra: The Supreme Understanding, Chapter Two

Copyright© OSHO International Foundation

 

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The End is Always Buddhahood – Osho

What is the best way to encourage people in meditation? 

The first thing: for a patient to go to the doctor you must make him realize that he is sick; otherwise there is no need to go to the doctor.

So the people you want to encourage into meditation: first you have to make them aware that they are frustrated, perhaps for so long that they have forgotten that they are sad. They cannot remember when they laughed from their very hearts. They have become robots – they do things because they have to be done but there is no joy in doing them.

They are living an accidental life. Their birth is accidental, their marriage is accidental, their children are accidental, their job is accidental. Their life has no sense of intrinsic growth and direction. That’s why they cannot feel like rejoicing.

So first you have to make them aware where they are – and almost everybody is in the same situation. Death is coming close – you cannot even rely on your being here tomorrow. And your life is an absolute desert – it has not found any oasis, it has not felt any meaning, any significance – and death may destroy all possibilities in the future.

So first you have to make them aware of their meaningless, accidental, frustrated life. They know it, but they try to suppress their knowing in many ways, because to know it continuously is a torture. So they go to the movies to forget it. They go to parties, they go to picnics, they drink alcoholic beverages; they do everything – just to somehow not remember the reality of their life, their hollowness, futility.

This is the most important part – to remind them. And once a person remembers all this, then to lead him towards meditation is a very simple thing, because meditation is the only answer to all the questions of man. It may be frustration, it may be depression, it may be sadness, it may be meaninglessness, it may be anguish: The problems may be many but the answer is one.

Meditation is the answer.

And the simplest method of meditation is just a way of witnessing. There are one hundred and twelve methods of meditation, but witnessing is an essential part of all one hundred and twelve methods. So as far as I am concerned, witnessing is the only method. Those one hundred and twelve are different applications of witnessing.

The essential core, the spirit of meditation is to learn how to witness.

You are seeing a tree: You are there, the tree is there, but can’t you find one thing more? – That you are seeing the tree, that there is a witness in you which is seeing you seeing the tree.

The world is not divided only into the object and the subject. There is also something beyond both, and that beyond is meditation.

So in every act… and I don’t want people to sit for one hour or half an hour in the morning or in the evening. That kind of meditation is not going to help, because if you meditate for one hour, then for twenty-three hours you will be doing just the opposite of it.

Meditation can be victorious: witnessing is such a method that it can spread over twenty-four hours of your day.

Eating, don’t get identified with the eater. The food is there, the eater is there, and you are here, watching. Walking, let the body walk but you simply watch. Slowly, the knack comes. It is a knack, and once you can watch small things….

This crow, crowing… you are listening. These are two – object and subject. But can’t you see a witness who is seeing both? – The crow, the listener, and still there is someone who is watching both. It is such a simple phenomenon. Then you can move into deeper layers: you can watch your thoughts; you can watch your emotions, your moods.

There is no need to say, “I am sad.” The fact is that you are a witness that a cloud of sadness is passing over you. There is anger – you can simply be a witness.  There is no need to say, “I am angry.” You are never angry – there is no way for you to be angry – you are always a witness. The anger comes and goes; you are just a mirror. Things come, get reflected, move – and the mirror remains empty and clean, unscratched by the reflections.

Witnessing is finding your inside mirror.

And once you have found it, miracles start happening. When you are simply witnessing the thoughts, thoughts disappear. Then there is suddenly a tremendous silence you have never known. When you are watching the moods – anger, sadness, happiness – they suddenly disappear and an even greater silence is experienced.

And when there is nothing to watch – then the revolution. Then the witnessing energy turns upon itself because there is nothing to prevent it; there is no object left. The word “object” is beautiful. It simply means that which prevents you, objects you. When there is no object to your witnessing, it simply comes around back to yourself – to the source. And this is the point where one becomes enlightened.

Meditation is only a path: the end is always Buddhahood, enlightenment. And to know this moment is to know all.

Then there is no misery, no frustration, no meaninglessness; then life is no longer an accident. It becomes part of this cosmic whole – an essential part. And a tremendous bliss arises that this whole existence needs you.

Man’s greatest need is to be needed. If somebody needs you, you feel gratified. But if the whole existence needs you, then there is no limit to your bliss. And this existence needs even a small blade of grass as much as the biggest star.

There is no question of inequality. Nobody can substitute for you. If you are not there, then existence will be something less and will remain always something less – it will never be full. That feeling – that this whole immense existence is in need of you – takes all miseries away from you.

For the first time, you have come home.

-Osho

From Light on the Path, Chapter One

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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Part of a Golden Chain – Osho

Second sutra: Remember all those who have attained before you, cherish their memory – that will help you on the way. There will be many moments when suspicion will arise, doubts will arise; there will be long, long dark nights of the soul when you will feel utterly lost, when you will start thinking of going back and being just the ordinary person you had been before. In those moments revere the memory of The Buddhas revere the memory of all those great heroes who have attained to truth.

In Pythagoras’ language, the hero means one who has become enlightened, who has attained the truth. The only heroic deed in life is to become realized. All else is very ordinary.

You can become very famous – it is very easy. You can have political power – it does not need much intelligence. You can earn money – you have only to be a little cunning and calculative. These are not great things.

The only great thing that makes a life great and sublime is to know truth, is to know God, is to BE truth, is to be God. But the journey is very alone.

Revere the memory of the illustrious heroes

… of Buddha, of Lao Tzu, of Krishna, of Christ, of Moses, of Mohammed, of Mahavira. Remember! That’s why I am talking on so many Masters: so you can remember that you are not alone on the path. Many have succeeded before you. You will also succeed. If so many have succeeded, why not you? Many have preceded you and reached. You are not moving alone; many are ahead of you. It is a long procession of truth-seekers. You are part of a great chain. You may be a small drop, but you are part of a great river – the river of Buddhas, of all the enlightened people of the world.

That’s why I am talking about SO many enlightened people: to give you courage, to give you confidence; to give you the sense that you are in a great chain, part of a golden chain, and you are not moving alone. There is no need to be afraid. You cannot be lost!

-Osho

Excerpt from Philosophia Perennis, V.1, Chapter One

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.

You Are the Cause – Osho

Why am I not getting enlightened soon? Why is there so much delay?

Sagaram, the cause must be in you. In fact, YOU ARE the cause. You are not trying to understand what I am saying. Now enlightenment has become an object of your desire—a and enlightenment happens only when there is no desire left. And when I say no desire I exactly mean no desire—absolutely no desire. The desire for enlightenment is still a desire. If you go on desiring enlightenment it is not going to happen, neither sooner nor later. It is never going to happen. You will have to drop the desire.

See the point, because mind is so cunning and so stupid too that it can go on being clever. You can even say, “Okay, then I will drop the desire—but is it guaranteed that when I drop all the desires, the desire for enlightenment included, is it guaranteed that I will become enlightened?” You miss the point again: it can’t be guaranteed. And dropping desire to attain enlightenment is not dropping at all—the desire is coming from the back door again. You are not getting enlightened because you WANT to get enlightened, and it is not something that can be wanted, can be desired. You can’t be ambitious for it.

Then what is to be done? Try to understand the futility of desire. Try to see that desire is the culprit, that desire goes on taking you away from the present moment. It is desire that is not allowing you to be meditative. It is desire that goes on creating the mind and goes on creating hindrances for meditation. Mind is a hindrance for meditation. It is desire that goes on creating time and time prevents eternity, becomes a rock between you and eternity.

See the point—simply see it! It is not a question of having to drop it. Just see the point, that desire is your hell. Seeing it, desiring disappears, because if you see it clearly, totally, one hundred percent, how can you go on desiring anymore? It will slip out of your hands on its own accord. And in that very moment is enlightenment. That moment is enlightenment.

Enlightenment is not something that is going to come to you from somewhere else. Desire dropped, and you are a buddha. The only difference between you and a buddha is desire.

It happened to Gautam Siddhartha exactly the same way. For six years he was also, Sagaram, continuously hankering for enlightenment and could not attain it. For six years he tried hard, harder than any man has ever done. He risked all. He was a warrior, a Kshatriya—a man who knew only how to fight. He fought with God, with existence. He wanted to conquer truth; he wanted to become a conqueror. And after six years of arduous effort he was reaching nowhere, not even a single inch closer to truth than when he started.

One full-moon night sitting under the tree, he started looking backwards. Six years have passed since he renounced his family, his palace, his kingdom. All that is written in the scriptures he has done and all that the teachers he came across told him to do he has done—and he has done it with totality. Now there is nothing more to do. This whole project has failed.

Then suddenly he became aware that “Although I was searching for truth, I was searching for God, I was still the same person—the same ego, the same desire, the same ambition: the ambition to conquer, to be victorious. I was the same old man; these six years nothing has changed. Objects of desires have changed—they are no longer worldly, they are otherworldly—but what difference does it make? Desire is desire, worldly or otherworldly, it doesn’t matter. Desire is desire; its nature is the same.”

Seeing it and seeing the futility of it, that evening he dropped… or it will be better to say, desire dropped itself. That evening as the moon rose, a totally new being arose in him: a desireless consciousness, a non-ambitious being, not asking for anything. His eyes were clear for the first time, unclouded, no smoke of desire. His flame was burning bright. That night he slept for the first time in his life without dreams, because once desires disappear, dreams disappear. Dreams are reflections of your desires.

And early morning just before the sun was to rise, he opened his eyes. There was nothing to do that day, all is finished. He is no longer interested in the world; he is no longer interested in the other world. He remained in the moment; there were no projects to do. He was utterly empty. He looked at the rising sun… and that was the moment when he became enlightened.

What is enlightenment?—The insight that desire is futile, that ambition is illness. Then suddenly you are thrown back to the present moment. To be in the present is to be enlightened. To be now and to be here is to be enlightened.

You are all buddhas—dreaming, desiring. Understand the desire and let it go.

Enough for today.

-Osho

From The Dhammapada, the Way of the Buddha, V.7, 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.

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

Is This Enlightenment – Osho

When the internal talking stops, is this enlightenment?

Parivesh, when the internal talking stops, who cares? Who is there to care? Who is there to raise the question ‘Is this enlightenment’? If you can still ask the question, then it is internal talking continuing.

If you can still see that this is enlightenment, then nothing has happened; then the mind is back from the back door. It has jumped upon your enlightenment too, and it has destroyed it.  Enlightenment is not an experience, that’s why nothing can be said about it. Enlightenment is not one of the series of experiences that you have lived through. Enlightenment is not something that happens to you like a content in the mind. When the mind is not there you don’t say ‘This is enlightenment’, you don’t feel it as an experience; rather, on the contrary, you see it as your nature.

It has always been so – just because of that internal talk you were too occupied and you could not see it. It is not a realization; it is only a recognition, a remembrance. It has always been so from the very beginning – just you had got lost into thoughts, fantasies. Now the fantasy is no more there, you are back home. It is your home.

Enlightenment is not an experience; it is your interiority, it is you. One does not become enlightened; one comes to know that one is enlightenment, one is light, one is consciousness. But, Parivesh, your question is philosophical. When the internal talking stops, you ask, Is this enlightenment?

Don’t be philosophical about these things – these are not philosophical things. You cannot think about them; you can only be, and know; be still, and know. If I say ‘Yes, this is enlightenment’ I will only be giving you an idea. That will burden your mind more, that will become part of your internal talk. Then you will not talk much about money, and women, and you may start talking about enlightenment, God, Buddhahood. But it is the same. The object of thinking does not matter much – you can give any object, and the thinking can weave and spin around it. The question is that the thinking should disappear, evaporate.

So, don’t make enlightenment in any way a goal. Enlightenment is the very source, the very ground, of your being. You consist of enlightenment; you are made of this stuff called enlightenment. So, naturally, when you are silent and there is no distraction – thought means distraction, thought means going away from yourself, thought means something has come between you and yourself, thought means you have moved into the future or into the past, thought means you are not here, you are not now: all this is implied in thought – when there is no distraction, you relax into your source. Slowly, slowly you rest into your being.

Martin Heidegger has called this resting into yourself ‘the releasement’. He has also called it ‘the enchanted regioning’. There is a region inside you, the enchanted region, a space where you are still God, where you have not fallen at all – where you cannot fall in the very nature of things; where you still live in the Garden of Eden, where the fall has not happened – cannot happen. One cannot fall from God and God’s paradise; one can only fall asleep. This is my interpretation of the biblical story. Adam has not been driven out of the Garden of Eden, he has fallen asleep. By eating the fruit of the Tree of Knowledge he has fallen in dreams, he has started thinking. That is the meaning of the whole parable. That is the meaning of the symbol of the Tree of Knowledge: he has started thinking. Thinking, he has gone away – in thinking only; otherwise, he lives in the same place. But he is no more available to God; he has moved into fictions, imaginations.

Wake up, and you have always been enlightened. Just wake up. Open your eyes. Don’t let enlightenment become an idea in you, otherwise you will think about it, and that will be a distraction.

-Osho

From The Sun Rises in the Evening, Chapter Four

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.

 

God Has No Voice Except Silence – Osho

I am always listening to inner voices. But one voice says one thing and another says just the opposite. What should I do?

There are many people here who go on listening to inner voices. These inner voices are just crap. These are just fragments of your mind; they have no value at all. And sometimes you may think that you are listening to some inner guide or you are listening to some master from the beyond – Master K H, or some spirit, some Tibetan spirit – and you can go on imagining these things. And you will be simply be fooling yourself.

These are all your fragments. And if you go on following them you will go crazy – because one part will pull you to the north, another part to the south. You will start falling apart. Remember, this is neurosis – you have to learn to watch all these voices. Don’t trust any. Only trust silence. Don’t trust any voice, because all voices are from the mind. And you don’t have one mind, you have many. That fallacy persists – we think we have only one mind. That is wrong.

You have many minds. In the morning, one mind is on top. By noon, another mind is on top. By the evening, a third mind – and you have many. Gurdjieff used to say that you have many selves; Mahavira has said that man is polypsychic. You are a crowd! If you go on listening to these voices and following them you will be simply destroying your whole life.

A young man was looking for work. In order to learn what he should do, he decided to meditate until he heard his inner voice. So he sat down and meditated for a very long time until he heard a voice from within. It said ‘Be a carpenter.’ So the young man took a job in a woodworking shop and on the first day he broke the saw. The second day he cut his hand. And on the third day he got sawdust in his eyes and had to leave.

That night he thought ‘There is a lesson to be learned here, for everything that happens to us is for the purpose of learning. Nature is speaking to me, if only I can hear. I shall meditate and it will come to me.’

And while he meditated a new voice within him said ‘The lesson is that you must persevere in your tasks.’ So the next day the young man returned to the work again and ruined a fine cabinet. The following day he drilled a hole too deeply, hit a water pipe and caused a minor flood. Then he was fired. But he remained cheerful and said to himself ‘All of this is for my benefit, it is to teach me some lesson for my own growth. I shall try again to listen and to understand.’

While he meditated another voice spoke from inside of him. It said ‘The lesson is that you should not strive against nature. If your work is unfruitful do not work at all, for nature will always provide for you if your heart is open.’

So the young man spent the next day strolling through a pretty forest waiting for providence to supply his needs. As he passed beneath a large tree a branch suddenly broke off and fell on him, knocking him to the ground. He rubbed his bruises for a few minutes, then looked up at the clouds and addressed the sky. ‘I don’t understand. I have followed the advice of all my inner promptings, yet everything is going wrong.’ But the sky made no reply and the young man sighed deeply and thought to himself ‘I give up. I don’t care what the lesson is. I shall do exactly as I please and I certainly won’t listen to any more voices.’

Just then another voice inside of him said ‘Aha! That is the lesson.’

You will go crazy. And you are asking me ‘What should I do?’ You should not do anything according to these voices. You should wait for silence to arise.

Remember, God has no voice except silence. He never says anything. There is nothing to say; there is no verbal communication. But that silence, that utter silence, gives you clarity, gives you light and makes you capable of moving rightly. Not that it gives any directions, not that it gives you any maps, not that it supplies you any guides – nothing of the sort. It simply gives you eyes to see your path.

And then you start moving in life with eyes. Ordinarily you are moving blind. A blind man needs guides a blind man needs voices a blind man needs maps. A man who has eyes needs nothing.

God comes to you as silence. God IS silence. Remember it: only trust silence and nothing else – otherwise you will get trapped by the mind again and again. And to be trapped by the mind is to be in misery. To be free of the misery is to know what bliss is, is to know what benediction is.

-Osho

From The Revolution, Chapter Six

Copyright© OSHO International Foundation

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

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

After Awakening Before Enlightenment

Back in 2011 the essay Awakening Before Enlightenment came gushing out onto the computer screen. I was very reluctant to edit it much at all because it didn’t feel like my writing. It just poured out.

Now almost seven years later it seems like perhaps it is time for a check-up.

In the last paragraph it was written:

So here we come to the point that has been the fuel for this inquiry for all these years. Without exposure to the presence of an Enlightened Master and, unfortunately for some, even with, it is very easy to believe that the “awakening of the witness” is the end of the journey, is itself enlightenment. Some fellow travelers might very well believe that there is no ending of the mind, because that is the limitation of their own experience.

What is the landscape now at this time? What has changed?

Through these last years I have spent even more time exploring coming out of mind. I have experimented with many of Shiva’s 112 Meditation Techniques explained by Osho in The Book of Secrets. And with each I have discovered that same core that Osho points us to again and again, witnessing.

And it is from here that the mind is witnessed, that one sees all the ways to get entangled, and these are not just seen once or twice but again and again. But each time that seeing happens the strength of the proclivity is lessened. It becomes easier to come out, easier to let go of grasping, easier to remain with that which may be uncomfortable.

And yes, there do come more moments, and longer in duration, where one is without thought.

When thought subsides one is capable of exploring the region of feeling. Not feeling with a tour guide who is naming all the sights but feeling just in feeling. Feeling the very sensation of moods, sometimes the feeling of burbling, gushing raw emotion of some long forgotten happening.

And yes there also comes moments when all thought and feelings subside and one is left with only a sense of being.

And this sense of being, this wavering in the belly, is witnessed, is seen and in that very seeingness, when the seeing is total even that sense of being, that ripple comes to rest. In these moments there is “an ending of mind.”

Surely this momentary “ending of mind” is “samadhi with seed.” It is seed because the seed remains and because the seed remains it invariably re-sprouts. Nevertheless in this moment I am refreshed.

So now I can revisit the post and still say yes, for me, it is true that “awakening of the witness” is not “the end of the journey.” In fact it is the real beginning. The beginning of the end of “me.” And in this witnessing there is “a knowingness” that exists without any support. It is self-evident.

It is also important to emphasize that “the ending of me” does not come about by any doing on my part. I am not dissolving or evaporating my mind.  Any such activity would only strengthen the doer, the “me.” The mind does dissolve, it does evaporate not because of any doing on my part, on the contrary it does so because in those moments I am no longer contributing to its survival. My energy is with that “knowingness.” And because I am residing at home (in those moments) there is no energy feeding the “me.” And I am perfectly happy to let all of the un-entangling, all of the exposing, all of the evaporation proceed without any interference and bask in the moments of “now-here” that appear on their own.

And still the refrain, “charaiveti, charaiveti .”

-purushottama

Here you can find  Awakening Before Enlightenment.