In Two Steps the Whole Journey is Complete – Osho

So these are the three words: thinking, feeling, being. From thinking, nobody has ever been able to reach being. Nobody can bypass feeling; feeling is the bridge. The first step is from thinking to feeling, and the second step is from feeling to being. And in two steps the whole journey is complete.

So remember, feeling will be tremendously beautiful, but don’t stop there. That is only a stopover. You can rest there a little bit, enjoy the world of the heart, but remember there is one step more.

Through contradictions I destroy your clinging to the mind and thinking. Through silence I destroy the world of your feeling. And when both these layers are gone, you are as existence wanted you to be, in your purity, in your individuality. You have come home.

So don’t be worried, the journey has begun. Don’t stop until you come back home, where there is no thinking, no feeling, but only a sense of existence. In that experience, I will be able to convey to you that which is unconveyable in any other way. Then I am not the master and you are not the disciple.

In the mind, I am the teacher, you are the student.

In feeling, I am the master, you are the disciple.

In being, I am not, you are not – existence is.

-Osho

Excerpt from From Death to Deathlessness, Chapter 12

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.

 

I Have No Name – Osho

An old poem of J. Krishnamurti:

I have no name,

I am as the fresh breeze of the mountains.

I have no shelter;

I am as the wandering waters.

I have no sanctuary, like the dark gods;

Nor am I in the shadow of deep temples.

I have no sacred books;

Nor am I well-seasoned in tradition.

I am not in the incense

Mounting on the high altars,

Nor in the pomp of ceremonies.

I am neither in the graven image,

Nor in the rich chant of a melodious voice.

I am not bound by theories,

Nor corrupted by beliefs.

I am not held in the bondage of religions,

Nor in the pious agony of their priests.

I am not entrapped by philosophies,

Nor held in the power of their sects.

I am neither low nor high,

I am the worshipper and the worshipped.

I am free.

My song is the song of the river

Calling for the open seas,

Wandering, wandering,

I am Life.

I have no name,

I am as the fresh breeze of the mountains. 

Truth has no name, and truth is not confined in any system of thought. Truth is not a theory, a theology, a philosophy. Truth is the experience of that which is. Truth is not intellectual or emotional; truth is existential.

These are the three layers of human consciousness. The first is the intellectual: it theorizes, it spins and weaves beautiful words, but with no meaning at all. It is a very cunning part, very deceptive. It can make you believe in words as if they have some substance. It talks about God, truth, freedom, love, meditation, but it only talks; it is just words and words and words. Those words are empty shells; if you look deep down into them they are hollow.

This part goes on decorating; it uses big jargon to hide its inner emptiness. And our whole education – social, religious, cultural – consists only of words. It only cultivates the intellectual part of our being, which is the most superficial. Through the intellect you cannot reach to the divine, through the, intellect you will be lost in the jungle of words. That’s how millions of people are lost. Between you and God the greatest barrier is your so-called intellect. Remember, your intellect is not intelligence.

Intelligence is a totally different matter. Intellect is a pseudo coin; it pretends to be intelligence but it is not. And because you don’t know the real you are easily deceived by the unreal, by the pseudo. Beware of the intellectual layer of your being, which is the most developed; that is the danger. The most superficial is the most cultivated.

The most superficial is the most nourished. From the school to the university, the superficial is being nourished, strengthened. And slowly, slowly you get caught up in it, you become entrapped. Then people think about love; they don’t feel, they only think.

Krishnamurti relates an incident which happened when he was travelling in a car. The car accidentally knocked down a poor animal, but two persons inside the car did not notice what had happened because they were engrossed in a conversation on how to be aware!

This is the situation of the majority of humanity.

God is present everywhere. Wherever you turn, He is. Open your eyes, He is, close your eyes and He is – because nothing else exists. God means isness.

Anything that participates in existence is divine. But you don’t see; you go on talking about God, discussing. You have become so clever in hair-splitting, in logic-chopping. You have become so full of rubbish, which you call knowledge, because you can repeat the Vedas, the Koran, the Bible, like parrots.

You have to be aware of this dangerous layer that surrounds you like a hard shell.

Krishnamurti  is right when he says, “I have no name…. ”

The word ‘God’ is not God, and the word ‘love’ is not love either. If you become too much engrossed in the word ‘god’ you will go on missing God forever. If you become too much intrigued by the word ‘love’ then you can go to the library, you can consult all the books – and there are millions written about love by people who don’t know anything about love – you can collect great information about love, but to know about love is not to know love. Knowing love is a totally different dimension.

Knowledge about love is very simple; you can become a walking encyclopedia. You can know all the theories of love without ever testing any theory in your experience, without ever living a single moment of love, without any taste of what love is.

I am as the fresh breeze of the mountains

God is neither old nor new, or, God is the most ancient, and as fresh as the dewdrops in the early morning sun – because only God is. God is non-temporal; it does not belong to the dimension of time. Hence you cannot call it old or new – it is fresh, virgin. You need not go into the scriptures. You certainly have to go into the breeze that is passing through the pine trees; you certainly have to go into the fragrance that is being released by the flowers. Now…! You have to go into THIS moment with your total being, you have to relax here-now, and all the scriptures will be revealed to you. The Vedas and the Gitas and the Korans will be sung in your deepest core of being. Then you will know that all the scriptures are true; but first your own inner scripture has to be known, understood.

I have no shelter,

I am as the wandering waters.

God is life – hence God is movement, hence God is constant change; that is the paradox of existence. It is something that never changes and yet constantly changes. At the innermost core everything remains the same, but on the circumference nothing is ever the same. God is change and no-change. God is eternity and flux.

If you look at the world, you look at the manifest God, which is constant change – it is like a river moving and moving – but if you look at the unmanifest, then God is always the same. God is both.

This world is not separate from God. You need not go in search of Him anywhere else; He is hidden here, He is playing hide-and-seek here.

I have no sanctuary

Like the dark gods;

Nor am I in the shadow of deep temples.

I have no sacred books;

Nor am I well-seasoned in tradition.

Religion has nothing to do with tradition or sacred books, religion has something to do with existential experience. Your first layer is intellectual – that has nothing to do with religion. You have to bypass it, you have to take a jump out of it.

Your second layer is emotional, the layer of feeling, where intuitions arise, visions are revealed, dreams of the unknown descend; where poetry is born, and the dance, and the song. It is closer to God. The intellectual layer is perfectly good for the mundane world, for the marketplace. It is calculation, mathematics; it can become science, technology. It has its uses – use it, but don’t be used by it. The second layer is closer to God; it is the layer of feeling.

The first layer is masculine, the second layer is feminine. The first layer is aggressive, the second layer is receptive. The first layer believes in action, the second layer is a tremendous passivity. It is like a womb. It is an open door, it is a deep welcome. The first goes in search for truth in a very aggressive way; it thinks in terms of conquering.

Even a man like Bertrand Russell writes a book, Conquest of Nature. Bertrand Russell remained confined to the first layer. He had the intrinsic capacity to go far deeper into reality, but he remained concerned with words, logic, mathematics. He thought in terms of conquering nature: how the part could conquer the whole, how the drop could conquer the ocean, how the leaf could conquer the tree. It is utter nonsense! The very idea of conquest is ugly, but that’s how the male part of your being thinks. It is aggressive, it is violent, it is destructive, it is coercive, it is possessive, it is imperialistic.

The second layer is intuitive: that of feeling, that of dreaming. The second layer is poetic, aesthetic, of deep sensitivity. It is totally different, its approach is different – it does not analyze. The first part believes in analysis, the second part synthesizes.

Sigmund Freud remained with the first part, Assagioli moved to the second. Hence Sigmund Freud could create psychoanalysis; Assagioli could introduce a totally new concept, of psychosynthesis. But Sigmund Freud will look more scientific, obviously, more logical, rational. Assagioli will look like a visionary, a poet, but Assagioli goes deeper.

Poetry always goes deeper than prose. Singing always goes deeper than syllogism.

Become aware of the second layer in you, help it to revive. The society has repressed it; the society does not want it to function. The society is afraid of the second layer because the second layer is irrational, uncontrollable, unpredictable, because the second layer cannot be reduced to mechanical manipulations. The first layer is easily available for the politician, for the priest to dominate. It is easily available for the educators, the pedagogues to condition, to hypnotize. The second is not available.

The second is so deep that the hands of the priest and the politicians and the pedagogues cannot reach to it.

You will have to help your second layer to become more prominent. The emphasis has to shift from the first to the second. And the second is not the last; the second is only the door. The third is the last.

The third layer is that of being.

The first is intellectual, the second is emotional, the third is existential. With the first you think, with the second you feel, with the third YOU ARE. With the third, thinking disappears, feeling disappears.

Only a kind of witnessing remains, a pure consciousness, an awareness. That’s what meditation is all about.

All sacred scriptures are in the head, and all your rituals, religions, are in the head. Your rituals, your religions, your theologies, don’t even reach to the second. If you want to reach to the second you will have to learn from the painters and the poets and the singers, musicians, dancers. You will have to go into the world of art. But if you want to go to the third – and without going to the third you will never know what God is – you will have to go into a deep communion with a Master.

Only a mystic can make you attuned with your own innermost being. Only one who is in at-onement with his own being can infect you. Religion is something like a contagious disease. It is not disease, it is health, ultimate health, but health can become as contagious as any illness can ever become.

Religion has to be learned only in the vicinity of a Master. It cannot be learned from traditions, from scriptures. You will need somebody alive so that you can be in love, somebody alive who can by his presence trigger a process in your being. It cannot be taught, it can only be caught.

I am not in the incense

Mounting on high altars,

Nor in the pomp of ceremonies.

I am neither in the graven image,

Nor in the rich chant of a melodious voice.

I am not bound by theories,

Nor corrupted by beliefs.

I am not held in the bondage of religions,

Nor in the pious agony of their priests.

I am not entrapped by philosophies,

Nor held in the power of their sects.

I am neither low nor high,

I am the worshipper and the worshipped. 

That statement is of tremendous value: I am the worshiper and the worshiped. You are the seeker and the sought, you are the devotee and the deity, you are the temple and the Master of the temple. You need not go anywhere. If you need go anywhere it is only inwards, into your own interiority.

I am neither low nor high,

I am the worshipper and the worshipped.

I am free.

My song is the song of the river

Calling for the open seas,

Wandering, wandering,

I am Life.

From The Guest, Chapter Ten

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.

Osho on OSHO – Osho

Tokusan, holding up his kneeling cloth, said, “OSHO!” 

‘Osho’ is a word signifying great respect, love and gratitude. It also sounds beautiful.

-Osho

From Zen: the Diamond Thunderbolt, Chapter Two

To the person of realization, there is nothing pure and nothing impure; there is only the real and the shadow of the real to which he has been clinging up to now.

One day a monk came along, and not knowing he was speaking to the Master, asked Bokushu the way to the Master’s room. Bokushu took off his sandal and hit the monk on the head with it – the monk ran off. 

Then Bokushu called to him, “OSHO!” And the monk turned his head. “That’s the way to it,” Bokushu said, pointing with his finger.

What has happened in this incident? Unless you lose your head, you cannot find your heart. Hitting the head of the monk with his sandal is simply a way of saying, “Please stop thinking.” Except for thought, nothing is a barrier to truth. But the monk became afraid, “This seems to be a madman. I am asking the way to the master’s room and he hits me. It is better to run away from here. He may do something even more nasty.” So he ran away. Bokushu called him back, “OSHO!”

‘Osho’ is a very respectful word. It is a way of calling someone almost divine. It is in essence so respectful that only a disciple calls a master ‘Osho’.

Bokushu called after him, “OSHO!” indicating: “Don’t be afraid and don’t escape. It is against your dignity. You are to me as worthy of respect as Buddha himself.” And saying, “OSHO!” he said, pointing to his own room, “That’s the way to it.”

This kind of incident is impossible in this world today unless you are humble enough. If the master hits with his sandal on your head, you will start fighting with him. You will not think that he is a man worthy of respect. He will seem to be insane – you are simply asking the way and he hits you.

But once a different world existed. Bokushu did both things: first he hit him on the head with his sandal, and then he called him, “OSHO!” – You are also a master; who you are looking for? If you are looking for the master, this is the way. Drop your head outside; be humble, innocent. In your silence, without thought, you may find the master.

Do you call us “buddhas” – as Bokushu called the monk in this story “OSHO” –To remind us of the way?

Not of the way, Maneesha, but to remind you of yourself. The way is always a long journey. There is no need of any way. You can just here, now, be awake without traveling on any way. I don’t talk about the way, I talk about awakening this very moment, like lightning, like a thunderbolt. And I don’t think that if you decide to sleep a little longer, there is any harm in it.

Yes, Maneesha, I call you all buddhas in the same sense as Bokushu called the monk ‘OSHO’. I love you and I respect you; whether you are awake, that is a very small matter.

-Osho

From Zen: The Diamond Thunderbolt, Chapter Three

Be silent.

Close your eyes.

No movement of the body.

Just become frozen so that you can enter into yourself.

This silence, OSHO, this silence, the Buddha.

Deeper, deeper, deeper.

The deeper you go, the more OCEANIC becomes the experience.

The dewdrop slips from the lotus leaf and disappears in the ocean.

This is our eternal reality.

This is our divineness.

There is no other God than this experience.

There is no other prayer than this tremendous silence, this peace, this ecstasy.

To make it deeper, OSHO, Nivedano …

(Drumbeat)

Relax, just as if you have died.

The body may go on breathing, but you remain in.

Pull yourself as much as possible inwards.

The more you are in, the more the buddha is awake.

At the very center of your being, you are the ultimate experience of being a buddha.

Drink it, let it sink into every fiber and cell of your body, your mind.

Carry it twenty-four hours within you – just like a silent flame, showing you the path, reminding you that you are the goal, not the way; the God, not the devotee; the sought, not the seeker.

Nivedano …

(Drumbeat)

You can all come back, and for a few seconds, just sit like buddhas in your grandeur, in your grace.

Blissful is the night with so many buddhas, breathing together to the same song, listening together to the same music, feeling together the very heartbeat of the universe.

Except this, there is no religiousness.

And this religiousness is neither Christian, nor Hindu, nor Mohammedan.

It is freedom from all boundaries, it knows no limits.

Be unlimited, be the OCEAN.

Okay, Maneesha?

-Osho

From Zen: The Diamond Thuderbolt, Chapter Three

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.

I am Not a Person – Osho

Dear Osho, I love you. In a Sannyas Magazine you said that you are not a person.Then what are you?

The question is from Prem Bindiya. She is a small girl, ten years old.

Bindiya, nobody is a person, although everybody believes that he is a person. Nobody can be a person, because we are not separate. We are like waves in the ocean. No wave has a personality.

Yes, it has a form, but it is not separate from the ocean. It is one with the ocean, you cannot separate it from the ocean. You cannot take the wave away from the ocean; it will disappear, it will not be a wave at all. It can only be a wave in the ocean, with the ocean. It is not separate, it is part of the dance of the ocean. It has no personality. Yes, it has a certain individuality because it is different from other waves – unique it is! – But it is not separate from the existence. And it is not separate from other waves either, because they are all joined together in one ocean.

When I say I am not a person, Bindiya, I simply mean I am not separate from existence. I am one with the trees and one with the rocks and one with the earth and one with the sky. I am a presence not a person, and so are you, and so is everybody else. To believe in the person is to believe in the ego.

And I can understand your question: this is how every child is being brought up, for centuries. Your question is relevant.

You say, “I love you. But if you are not a person, the how can I love you?” 

We have been told that we can love only persons. The truth is just the opposite: you cannot love the person. Persons can only fight, persons can only be in conflict, because wherever two egos are, there is conflict, a constant war – sometimes hot, sometimes cold, but the war continues.

Sometimes the warriors are tired so they maintain a certain peace. Whenever they are back again and their energy is there again, they start fighting.

You can see it happening with all kinds of lovers – a continuous fight, a kind of intimate enmity, together and yet not together. Why is this fight there? – Because of two egos. Two persons are there, and of course each person wants to dominate.

The ego is a deep desire to dominate. The ego is a deep desire that says, “I am special, higher, bigger, greater than you.” And both are trying to do the same. Conflict is necessary, inevitable. Love cannot exist in such a state.

Love exists between two presences, not between two persons. Then there is no conflict; there is great harmony, melody, music, rhythm. When there are no more egos and both feel one with existence, they can be one with each other.

Bindiya, love is possible only when you disappear. I have disappeared, and my work here is now to help you to disappear too.

You ask me, “ Then what are you?”

I am not a person, I am a presence. I am a nobody. I am a kind of nothingness, emptiness. The host has disappeared, and the disappearance of the host has made the Guest appear. I am not, God is.

I cannot love you, but I am love. You can partake as much as you like, you can drink out of me as much as you like. I cannot be in a love-relationship with you because relationships exist only between egos. But I can share. It will be a relating, not a relationship. It will not be static, it will be a flow. And it will have no motivation in it: I love you because I am love. There is no motivation, no desire to get anything back from you. It is enough that you accepted my love.

And I know this time, just two days ago, Bindiya had come to see me. She has come back after a long time, and I could see great love in her eyes. I had to call her close, I had to hold her face in my hands and pour my love into her eyes. She is a small sannyasin, but because she is small she is still capable of receiving. Because she is small, still uncontaminated, still unpolluted, still uncorrupted, something natural is still there.

And you are fortunate, Bindiya, that you have become a sannyasin so early – now nobody will be able to corrupt you. Now you will become able to protect yourself against this corrupted society, against all kinds of corruptions. The church corrupts, the state corrupts, the educational system corrupts. You have become a sannyasin at the right time. You will be able to see all the games that are being played around you. You will become more and more intelligent, more and more loving, and less and less a person.

Those who are really with me are on the way of disappearing, evaporating. Just as in the early morning sun the dewdrops start disappearing… that is the way for the disciple to disappear when he is in a close love-relationship with the Master.

-Osho

From The Guest, Chapter 14

Copyright© OSHO International Foundation

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

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

Sex, an Old Leaf Dropping from the Tree – Osho

Can it be true that sex is already over? I have been your sannyasin for four and a half years and my body is thirty-one years of age. I never planned to drop sex, but now it feels like it has dropped me. Am I a quickie or what?

Dhyan Satyama, the place you are in and the space you are in… four and a half years is really too long. You can understand by the laughter of the people. They are in the same boat. If you meditate, sex is going to drop by itself.

Sex is part of your unconsciousness, and it is a blissful experience if it drops by itself. If you force it to drop, it never drops. On the contrary, it becomes perverted; it starts finding ways from the back door. Unless it drops by itself, it never drops.

Meditation is the secret most method of going beyond the body and all that the body contains. Sex is part of your body, your biology; it is not part of your consciousness. The moment you start rising up in your consciousness, sex is left far behind. Naturally, at the age of thirty-one one starts wondering, “Something seems to have gone wrong…. Nothing has gone wrong, everything has gone right. You should feel blessed that you are free from the greatest imprisonment of your being.

Adam and Eve were standing underneath the tree of knowledge, looking at the apple in Eve’s hand. Eve turned to Adam and said, “After we have eaten the apple, we are going to do WHAT?” Naturally the poor woman was not yet aware about what. And they had eaten only one apple… It seems you have been eating too many apples; then one becomes a quickie.

Little Ernie’s mother was worried about his progress at school, so she took him to see the psychiatrist. The shrink decided to give him an aptitude test and asked the nurse to put a hammer, a wrench and a screwdriver on the table. “If he grabs the hammer,” said the shrink, “he will be a carpenter. If he grabs the wrench, he will be a mechanic. If he grabs the screwdriver, he will be an electrician.” Ernie fooled them all. He grabbed the nurse.

It does not matter what your age is; sex has nothing to do with age. It can disappear at any moment or it may not disappear even when one leg is in the grave. It all depends whether your life is just a horizontal phenomenon or something vertical also.

That verticalness can happen any moment, particularly for those who are in meditation. You can start moving differently than any other animal is capable of – except a few men. It is unfortunate that I have to say “except a few men”; intrinsically, every man is capable of going beyond sex.

But people think sex is life; the moment sex disappears, they think; now there is no point in going on living. Sex was their meaning, their very salt. These are the poorest people in the world who have not known anything beyond the lowest; they have never raised their eyes towards the stars.

“A man has reached old age when he can’t take yes for an answer.”

So it doesn’t matter… at the age of thirty-one you have become a wise old man. And the beauty of a wise old man is tremendously valuable in comparison to the foolishness of all those who are just young. The young people are bound to fool around; it is rare at this age, to be able to get out of this stupidity that we call youth.

Dhyan Satyama, you are exactly what I would like every sannyasin to be. This place is a place for transformation, and the only energy you have got to be transformed is sex.

Sex is your basic life force.

If you transform it into higher forms, it is going to disappear from its lower manifestations. But you are not going to miss anything; at each higher state the energy will give you more and more blissfulness. The higher it rises… it becomes a tidal wave of blissfulness. You start feeling orgasmic in every fiber of your being. Sexual orgasm seems to be a faraway echo, almost as if you have seen it in a dream – just a faint memory.

Because what you are now experiencing is so authentic and so real, so solid, you will not need a companion. That too is one of the basic dependencies, and that’s why all couples are in constant fight. The reason is that nobody wants to be dependent on anyone. It takes away your dignity, your individuality, your freedom. It makes you in a subtle sense a slave.

The man who loves a woman will hate the woman, because that woman has become a necessity, and one hates to be dependent on anyone. And the same is the case for the woman. Every woman hates the husband, has to hate him, because she has become dependent on him for momentary pleasures which don’t last long.

A meditator finally comes into a space where he does not need anyone to give him pleasure. He is full of blissfulness, overflowing, he can share, he can fill the whole world with his blissfulness. His very being has become orgasmic.

Now that is something tremendously significant to be remembered: you are both, man and woman together. Because you are born of a father and a mother – half of your being has been contributed by your father and the other half by your mother – naturally you cannot be just man or just woman. It is a fallacy perpetuated for centuries that man is man and woman is woman. It is absolutely wrong.

Every man has his woman within him and every woman has her man within her. Only the meditator comes to know his whole being. Suddenly his inner woman and the inner man melt and merge into each other. That creates an orgasmic state in him. Now it is no more a momentary experience that comes and goes; it is something that continues, day in, day out, like heartbeat or breathing. Every moment he is in an orgasmic state.

Naturally, sex disappears. A greater experience has come in. The sun has risen; what is the use of having a candle unnecessarily burning? You are bound to blow it out. If somebody keeps his candle burning in the sun, it only shows one thing: that man is blind.

A meditator comes to know such a vast experience of joy that all other pleasures simply fade away.

You are asking, “Can it be true that sex is already over?”

Yes, it is true, and you need not repent for it. Don’t look back, look ahead. Something greater is going to open in your being, something like a lotus, which will give you absolute fulfillment and contentment, and freedom, independence, individuality. For the first time you will feel you are able to fly alone into the vast sky of existence. Your need for the other has disappeared – that is what sex is, the need for the other – and in this state of orgasmic experience within yourself, without the help of anyone else you become capable of sharing your love, not bargaining, not even hoping for something in return.

In other words, this is what I was just talking about: friendliness – friendliness towards the whole existence. Nothing is greater, more glorious. Nothing is more of a splendor and a miracle. You are saying, Satyama, “I have been your sannyasin for four and a half years and my body is thirty-one years of age.” The body can be of any age….

There are two things which are not necessarily of the same age as the body. The lowest of these two is well understood by the psychoanalyst; the higher is still beyond them. Psychology is still struggling to stand up. It is crawling on the ground at the lowest level of human energies; hence, about the lower it has found a few fundamental truths.

One is the mental age: a man may be seventy years old, yet his mental age may be only fourteen – or vice versa. In cases like Mozart… when he was only four years of age he was able to play on musical instruments like a great master; at the age of five he was already becoming famous. Even great masters of music could not believe the phenomenal energy of Mozart. At the age of five, he was almost as mature mentally as very few people become at the age of seventy.

Psychology has accepted that body and mind don’t grow together. Sometimes, most of the time, the mind is lagging behind and the body goes on growing. A few times, in rare cases, the mind grows ahead and the body lags behind.

When Emerson, a great creative and sensitive man, was asked about his age, he said, “Three hundred and sixty years.” The people who were present could not believe it; they could not believe that Emerson, a man of truth, a very innocent man, a man loved and respected by all those who could understand the heights of consciousness… why should he lie about such a thing? Three hundred and sixty years old? – he does not look more than sixty. What to make of it?

Finally, one man asked, “Perhaps I could not rightly hear what you said. Will you please repeat it?”

Emerson laughed and said, “Why are you going in a roundabout way? Why don’t you say directly that you cannot believe that my age is three hundred and sixty years?”

Then another man said, “Now we have to ask you. You look only sixty at the most; you will have to give us evidence that you are three hundred and sixty years of age. And a man of your integrity is expected not to lie.”

Emerson said, “I am not lying. I have lived so much in sixty years that you will be able to live only in three hundred and sixty years. According to my intensity and totality of life, I have lived in sixty years as much as an ordinary man will live in three hundred and sixty years. I am not lying; it all depends how you live.”

Meditation changes your life pattern completely.

This has still to be recognized by psychology. But the psychology of the enlightened ones knows perfectly well that consciousness can go on growing. It need not grow simultaneously with the body. Adi Shankara, the founder of a systematic, philosophical system for the Hindus, died at the age of thirty three. He became enlightened somewhere about the age of seven. When he was seven his father had died. He was the son of a poor father, a poor brahmin; the mother was only living for him, the only son. At the age of seven, Adi Shankara asked his mother that he wanted to renounce the world. Can you conceive of a child of seven years old thinking of renouncing the world? – must be another Mozart, a Mozart of spirituality.

The mother said, “Your father has died and you want to renounce the world. Don’t you think of me?”

Adi Shankara said, “I can only promise you one thing: before you die I will be present, so in your last moments you can die peacefully. But right now, allow me to renounce the world. I want to become a sannyasin and to go in search.” The mother refused.

Not to hurt her, Shankara remained for a few days more. One day he went to the river. He used to go for his bath every day, but that day he insisted that his mother should also come with him. The mother was a little concerned: why he was so insistent? But when he became absolutely adamant that “if you don’t come, I will not go for the bath. Then I cannot worship and then I cannot eat either,” so the mother had to go.

The mother was standing on the river bank and the little child, seven years old, was caught by a crocodile. A crowd gathered, but there was nothing that could be done. Both the feet of the boy were inside the mouth of the crocodile, and Shankara shouted to the mother, “Now there are only two possibilities: either you give me permission to renounce the world and become a sannyasin or the crocodile is going to eat me. It is up to you to decide. Be quick!”

It is a strange story. How did the crocodile conspire in this? And the mother of course immediately shouted, “I allow you, you can become a sannyasin. Even this much will be a solace to me, that you are still alive.”

And the story goes that the crocodile immediately left him and disappeared. Must have been a very saintly crocodile… Whatever the case – perhaps it is only a parable – one thing is certain: that Adi Shankara at the age of seven must have convinced his mother that either she had to allow him to be a sannyasin or she had to be ready for his death. How he managed it, that is a different matter. But one thing is certain: he gave her the clear-cut choice, either death or sannyas. Obviously the poor mother had no choice; she allowed him.

At the age of seven, Adi Shankara became a sannyasin. In the whole history of the world there is no other case parallel to Shankara. Somewhere between the age of seven and eleven – there is no historical record of it, but it seems just between seven and eleven – he must have become enlightened. At the age of eleven he started writing his great commentaries on the Upanishads, and on one of the greatest and most complicated scriptures that exists in India, Badrayana’s Brahmasutras.

At the age of eleven it is almost impossible even to understand it – and Shankara wrote the greatest commentary. It has defeated all the great commentators of the past and all the great commentators that came after him. Nobody has been able to go beyond these flights of consciousness and bring such tremendous meaning to the almost dead scripture of Badrayana, Brahmasutras. The way he interprets is possible only after enlightenment. Each small word… the way he gives a turn to its meaning. Something which was looking very ordinary immediately becomes extraordinary. He has the touch that transforms everything into gold.

By the time he was thirty-three, he had written all the great commentaries on all the great scriptures, and he had traveled all over the country and defeated all the so-called great philosophers, theologians, priests. At the age of thirty-three he died.

Consciousness is not limited to your physical age.

Consciousness can go far ahead of you, your body.

So don’t be worried, Satyama. You are saying, “I never planned to drop sex, but now it feels like it has dropped me.” That’s the right way. You should never drop sex with conscious effort, because that is only repression. You should not pay any attention to sex. Your whole focus should be towards meditation, and one day sex is going to drop just like an old leaf dropping from the tree, not making even any noise, silently falling into the earth and disappearing. […]

-Osho

From Satyam Shivam Sundram, Chapter Ten

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.

The Essence of Buddha Dharma – Osho

What is the essence of Buddha Dharma – The religion of the Buddha? 

Mouna,

Yoka says:

If you reach the Zen of Buddha, at that very moment you accomplish everything. 

In your dream there are many pathways, but when you wake up, they are reduced to nothing. Neither error, nor happiness, nor loss, nor gain. 

Do not try to find anything in the essence of your being. It is a long time since you wiped the dust from your mirror, now it is time for you to see its brilliancy perfectly. 

Who can not-think, all is his. If you practice charity in order to become Buddha when will you succeed? Never – A thousand times never. 

Drink and eat according to your true nature. All things in the universe are impermanent, and therefore all existence is void. That is the whole understanding of Buddha.

This is the essence of Buddha Dharma, the religion of the Buddha. First: it is not a philosophy that you can understand intellectually; you have to become a Buddha to know it. Hence Yoka says: 

If you reach the Zen of Buddha – the state of the Buddha – at that very moment you accomplish everything.

Nothing is missing when you reach the ultimate state of awakening; all is fulfilled, you are utterly contented. Life is known for the first time as a great significance, as a great dance, a celebration. Life is known for the first time as absolutely perfect. There is no complaint, no desire, no hankering for things to be other than they are. One is simply contented, totally contented. All desiring disappears.

And what is the state of Buddha? What is this “Zen of Buddha” Yoka is talking about? It is the state of no-mind. Hence Yoka says:

Who can not-think, all is his.

The greatest thing in life to experience is a state of no-thought. The greatest art of life is to be able to be without mind. Even if it happens for a single moment – just a glimpse – you have reached the beyond and you have crossed the point of no-return.

Don’t go on thinking about it – what it is. By thinking you will go on missing it. Thinking is the sure way of missing the Buddha Dharma; non-thinking is the way to achieve it. It is your own nature!

Buddha does not talk about some great mysteries, hidden secrets, esoteric knowledge. He does not believe in mythology; he is not an occultist. He is a very simple man, very ordinary. He believes in the ordinary existence. He says your day-to-day life is all there is. If you can live it joyfully, silently, understandingly, watchfully, there is nothing else to be done. Your very ordinary life starts becoming extraordinary. 

Drink and eat according to your true nature.

Just remember: don’t distort your nature, remain true to your nature. Listen to your own nature and follow it. Don’t follow anybody else.

Buddha says, “Even if you meet me on the way, kill me immediately.” He is saying: Don’t follow me, just take the hints. Try to understand, imbibe the spirit. Feel my presence and then go on your way. Live according to your own light, howsoever small it is; but if it is yours and you live according to it, it will go on growing.

Buddha says, “Be a light unto yourself.” That is his greatest message. Nobody else in the whole world, in the whole history of humanity, has been so respectful towards others as Gautam the Buddha. “Be a light unto yourself.”

Buddhas only point the way – fingers pointing to the moon. You have to follow, and you have to follow according to your nature. You have to be silent, quiet, so you can listen to the still small voice within you, and then follow it. Wherever it leads it is good. Go in deep trust, following your own voice.  Be spontaneous, natural, ordinary. This is the way of being extraordinary. Be ordinary but aware, and the ordinary becomes the sacred. 

All things in the universe are impermanent

So don’t be worried. All things are impermanent: pleasure and pain, friendship and enmity, poverty and richness, success and failure, birth and death. All is in a flux, all is impermanent, so why be worried? Everything goes on changing. Don’t cling – clinging brings misery, clinging shows your misunderstanding. The moment you cling to something you are living with the idea that it can be permanent. Nothing can be permanent, and nothing can be done about it. It is just the nature of things to be impermanent.

You are trying to catch hold of rainbows. They are beautiful, but you cannot catch hold of them – one moment they are there and another moment they are gone. So don’t cling to anything because everything is impermanent. And don’t desire anything because even if you get it, you will lose it. If you don’t get it, you will be frustrated. If you get it and lose it, you will be frustrated. Either way you will be in misery, you are inviting misery. So don’t desire anything and don’t cling to anything.

Whatsoever comes, accept it. Buddha calls it tathata, suchness. Just accept it, live through it silently, without being disturbed by it. Misery comes, it will go. Happiness comes, it will go. Everything passes away, nothing abides, so there is nothing to worry about.

Go on passing through all kinds of experiences, and then you will know that one can pass through the world uncontaminated, uncorrupted. One can live in the palaces without clinging, then he is a sannyasin; and one can live in a hut and can cling to the hut, then he is not a sannyasin.

That’s why I don’t tell you to renounce the world, I simply say: Be watchful. That is the essence of Buddha’s message.

People ask me, “But Buddha renounced the world. Why did he renounce?” He renounced when he was not a Buddha. He renounced when he was as ignorant as anybody else. He renounced in ignorance.

When he attained the truth, when he experienced the truth and came back home, his wife asked him only one question. “Just tell me one thing,” she asked. ”Whatsoever you have attained… I can see you are a transformed being. You have become luminous, you are no longer the same person. The old is gone, you are reborn. It is so clear to me – even a blind person like me can see it. But just answer me one question. Whatsoever you have attained, was it not possible to attain it living here with me in this palace?”

And the story is: Buddha remained silent, looking downwards. The wife was right. He didn’t say anything.

In the East, not saying anything is thought to be a sign of agreement: Mounam sammati lakshanam. ”To be silent means I agree with you.” It says more than Buddha saying yes. His silence says more, it is more pregnant with meaning.

He immediately felt it: “She is right.” Whatsoever he had attained could have been attained anywhere. There was no need to go into the jungle.

There is no need for you to go anywhere. Wherever you are you can assert your Buddhahood, you can become awakened.

The essence is to slip out of the mind, to get out of the mind. The mind is the world. The mind is full of desires, full of clingings, attachments, longings. Get out of the mind! Create a little distance between you and the mind. Be a watcher, a watcher on the hills, and you will be surprised: as you watch the mind, the distance becomes bigger and bigger. As you watch the mind, as you become more and more established in watching, the mind recedes farther and farther away. One day it happens: you cannot hear the chatter of the mind; it is no longer there. It is simply, absolutely silent. In that silence, truth descends in you. In that silence, you encounter yourself, you encounter your innermost core. And that is the innermost core of the whole existence. Your being is the being of all.

We are separate as minds, as bodies, but not as consciousness. In consciousness we meet, we are one. That consciousness is God. That meeting, that oneness where all differences dissolve, where we are no longer separate ice cubes, where we have melted and disappeared into the universal, Buddha calls nirvana. The word is beautiful; it means cessation of the ego. When the ego ceases you are God, you are a Buddha, you are a Christ. It is the ego that is giving you a limitation. It is the ego that is making you live in a prison. Get out of the ego! And nobody is preventing you – it is your own clinging, it is your own attachment. You have become too attached to your chains, you have become too attached to your prison cell. You think it is your home, and it is not. Come out of it! Wake up!

To be awake is to be a Buddha. And Yoka is right.

If you reach the Zen of Buddha – the state of Buddha – at that very moment you accomplish everything.

-Osho

Excerpt from Walking in Zen, Sitting in Zen, Chapter Three

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.

See the False as False and Follow Your Nature – Osho

Truth is. It needs no effort on your part to invent it. Truth has to be discovered, not invented. And what is hindering us from discovering it? We have been taught many lies, mountains of lies. Those are the barriers which go on falsifying the truth, which do not allow our hearts to reflect that which is.

Truth is not a logical conclusion. Truth is existence, reality. It is already here — it has always been here. Only truth exists. Then why cannot we find it? How do we manage not to find it? Because from the very childhood we are taught falsities, prejudices, ideologies, religions, philosophies…all lead you astray.

Truth is not an idea. You need not be a Hindu to know it, or a Mohammedan, or a Christian. If you are a Hindu you will never know it; your very being a Hindu will keep you blind. What do we mean when we say, “I am a Hindu, or a Mohammedan, or a Jew”? We mean, “I have already got ideas about truth — ideas from the Bible or the Koran or the Gita, but I have got ideas already. I don’t know the truth, but I know much about it.” And that knowing much about it is the only problem that has to be solved.

Once you drop your ideas about truth you will be confronting it, within and without both. You will be facing it — because there is nothing else!

But the parents, the society, the state, the church, the educational system, they all depend on lies. As the child is born they start trapping it into lies. And the child is helpless. He cannot escape his parents, he is utterly dependent. You can exploit his dependence…and it has been exploited down the ages.

Nobody has been exploited so much as children — neither the proletariat nor women, nobody has been exploited so much and so deeply and so destructively as the innocent children. Because they are helpless and dependent they have to learn whatsoever you teach them. They have to imbibe all the falsehoods that you go on forcing upon them. It is a question of survival for them — they cannot survive without you. It is a question of life and death! They have to be Hindus, they have to be Mohammedans, they have to be Jainas, they have to be Buddhists, they have to be communists. Whatsoever you are interested in putting into their minds, you go on putting it in.

Instead of making them more alert, more aware, more alive, more reflective, instead of making them more mirror like, pure, you make them full of ideas…layers and layers of dust. And then it becomes impossible for them to see that which is. They start seeing that which is not and they stop seeing that which is.

Hence, to be really religious means a rebirth: again becoming like a child, dropping all that the society has given to you.

Religion is a rebellion — a rebellion against all that has been forced upon you, a rebellion against being reduced to a computer. Just look inside! Whatsoever you know, you have been told; it is not your knowing, it is not authentic. How can it be authentic if it is not yours? You are not a witness to it, you are just a victim — a victim of circumstances.  It is just an accident to be born in India or to be born in England. It is just an accident to be born in a Hindu family or in a Christian family. Because of these accidents your essential nature has been lost — you have been forced to lose it. If you want to regain it you will have to be reborn.

That’s precisely what the meaning is when Jesus says to Nicodemus, “Unless you are born again you will not enter into the Kingdom of God.” He does not mean that you actually have to die, commit suicide, and then be born again. That won’t help, because again you will be born to some parents in a certain society, within a certain church, and again the same stupidity is going to be done to you.

Jesus means by ‘rebirth’ that deliberately, consciously, now you are capable of dropping all that has been taught to you. Drop your knowledge and become innocent. And that is the only way to become innocent. Knowledge is a contamination. To be in a state of not-knowing is innocence, and to function from that state is the only way to know the truth.

Meditate over these tremendously significant sutras of Gautama the Buddha. He says:

Mistaking the false for the true

and the true for the false,

you overlook the heart

and fill yourself with desire.

Mind is nothing but desire. The heart knows no desire. You will be surprised to hear it, that all desires belong to the head. The heart lives in the present; it pulsates, beats, in the here-now. It knows nothing of the past and it knows nothing of the future. It is always now, here.

And I am not talking about a certain philosophy. I am simply stating a fact so simple you can observe it within yourself: your heart is beating now. It cannot beat in the past, it cannot beat in the future. The heart only knows the present, hence it is utterly pure. It is not polluted by the past memories, by knowledge, by experience, by all that you have been told and taught, by the scriptures, by the traditions. It knows nothing of all that nonsense! And it knows nothing of the future, of the morrow. For it, past exists no more, the future not yet. It is utterly here. It is immediate.

But the mind is just the opposite of the heart: the mind is never now, here. Either it thinks of beautiful experiences of the past or it desires the same beautiful experiences in the future. It goes on shuttling between past and future, it never stops at the present. It is utterly unaware of the present. For the mind, the present exists not. See the point: the present is the only thing that exists, but for the mind the present is the only thing that exists not. Past is nonexistential, future is nonexistential, but those are the things which are existential for the mind.

The head is the problem… and the heart is the solution. The child functions from the heart. As you start growing, you start moving from the heart to the head. When you graduate from the university you have completely forgotten about the heart. You are hung up in the head, your whole energy has moved to the head. Now you don’t know anything of reality. You are full of garbage — scholarly garbage, academic nonsense. You may be a Ph.D., a D.Litt. You know much, knowing nothing at all! — because real knowing happens in the heart, not in the head. And the universities exist to distract your energies from the heart to the head.

All the universities in the world up to now have been enemies of humanity. Their whole function is to serve the state and the church. They are agents of the status quo, they are agents of the vested interests. They don’t serve you, they serve the powers, the masters, the oppressors, the exploiters. Whosoever happens to be in power the universities serve. They are not in the service of humanity yet.

If they were really in the service of humanity, then the university would be the place to learn rebellion. The university would create revolutionaries. The university would not create conventionalists, conformists; the university would create nonconformists, nonconventional people. It would create rebels — adventurous, ready to risk their lives for truth. That has not happened yet.

It is a sad fact that in the name of education something ugly is continued, something very ugly. Behind a facade, something very criminal continues. And this is the crime: that they divert your energies from the heart to the head, they destroy your capacity to love and they force you to learn logic. Logic is more important than love for them, thinking is more important than sensitivity. This is just putting the bullocks behind the cart. It is totally topsy-turvy.

That’s why humanity is in such a mess: the untrue seems to be true and the true seems to be untrue. They have succeeded in distorting your vision. The buddhas have been fighting against all these vested interests.

Buddha says:

Mistaking the false for the true

and true for the false,

you overlook the heart

and fill yourself with desire.

Mind is desire, and you go on filling yourself with more and more desire, more and more ambition, more and more longing for power, prestige, wealth. And you completely forget that there is a heart beating within you which already lives in God, which is already part of the ultimate law — Aes Dhammo Sanantano — which is already part of the inexhaustible, eternal law. You are joined from the heart to God. Your hearts are the roots in the soil of God.

Your hearts are still being nourished by God, by truth, but you are not there. You have vacated the place. You live in your head. Day in, day out, you live in your head; you never descend from there. Even in the night while asleep you go on rumbling in the head… dreams, and dreams upon dreams. In the day thoughts, in the night dreams. They are not different.

The dream is only a translation of thinking in the language of sleep, and vice versa: thinking is nothing but a translation of dreaming in the language of the day. You go on moving between these two: dreaming and thinking. Both are desiring. What do you think? What is there to think except desire? And what do you dream except desire?

Buddha says the false appears to be true because you have become false to your own truth, to your own heart. Come back to the heart, and then you will be able to know the truth as the truth and the false as the false. That is enlightenment, that is coming home.

See the false as false.

But from where to begin? Begin from seeing the false as the false. That’s why all the buddhas appear to be negative, all buddhas appear to be destructive. They negate. Jesus negates. He says again and again: It has been told to you in the past, but I say to you…. And he changes the whole standpoint.

For example, he says: It has been told to you in the past that tit for tat is the law. If somebody throws a brick at you, react by throwing a rock. But I say unto you, if somebody hits you on one cheek, give him the other cheek too. And if somebody takes away your coat, give him your shirt too. And if somebody forces you to go one mile with him, go two miles.

Mohammed is against all kinds of images of God, because his people were worshipping for centuries; they had three hundred and sixty-five gods — one god for every day of the year. The Kaaba of Mohammed’s days was one of the greatest temples on the earth — dedicated to three hundred and sixty-five gods! Mohammed destroyed all those idols. It looks negative….

Buddha says: There is no truth in the Vedas, in the Upanishads. Beware of beautiful words, beware of philosophic speculation. Don’t waste your time with hairsplitting, with logic. Be silent! Throw the Vedas out of your head, only then can you be silent. He looks negative, he looks nihilistic, he look dangerous, but that is the only way you can be helped.

You have to be told the false is false. You have to begin with this: neti, neti — neither this nor that. The master has to say to you, “This is false, that is false.” He has to go on pointing out to you whatsoever is false first, because when you have known all that is false, suddenly a transformation happens in your consciousness. When you have become aware of the false, you start becoming aware of the true.

You cannot be taught what is truth, but you can certainly be taught what is not truth. You have been conditioned, you can be unconditioned. You have been hypnotized — as Hindus, Mohammedans, Christians, Jainas…. The function of a master is to dehypnotize you. Once you are dehypnotized, suddenly you will be able to see the truth. The truth need not be taught.

See the false as false, the true as true.

Look into your heart.

Follow your nature.

One of the most significant statements ever: Look into your heart. Follow your nature. He is not saying follow scriptures. He is not saying follow me. He is not saying follow certain rules of conduct. He is not teaching you any morality. He is not trying to create a certain character around you, because all characters are beautiful prison cells. He is not giving you a certain way of life. Rather he is giving you courage, encouragement, to follow your own nature. He wants you to be brave enough to listen to your own heart and go accordingly.

“Follow your nature” means flow with yourself. You are the scripture… and hidden deep down within you is a still, small voice. If you become silent you will be guided from there.

The master has only to make you aware of your inner master. Then his function is fulfilled. Then he can leave you to yourself; he can throw you back upon yourself. A master is not to enslave the disciple; a master is to free him, to give him total freedom. And this is the only possibility of attaining total freedom: Follow your nature. By “nature” Buddha means dhamma. Just as it is the nature of water to flow downwards and it is the nature of fire to rise upwards, so there is a certain nature hidden in you. If all the conditionings that have been put around you by the society are removed, suddenly you will discover your nature. Your nature has become God. Aes dhammo sanantano — this is the eternal, inexhaustible law: your nature is to become God.

Man is a potential god — a bodhisattva. Man is meant to become a god. Less than that won’t satisfy you, less than that is of no use. You can have all the money in the world, all the power, all the prestige possible, and still you will remain empty — unless your divine nature flowers, opens its buds, unless you become a lotus, a one-thousand-petaled lotus, unless your divinity is revealed to you, you can never be contented.

The ordinary religious person is told to remain satisfied, contented, with whatsoever is the case. The so-called religious saints go on teaching people: Be satisfied. Satisfaction is one of their fundamental teachings. That is not the way of the true masters.

The true master creates discontent in you — and such a discontent that nothing of this world can ever satisfy it. He creates such a longing in you, that unless you attain to the ultimate you will remain aflame, afire. He creates pain in your heart, he creates anguish… because life is slipping by every moment, and each moment gone is gone forever, and you have not attained to God yet, and one day is over.

He creates such a deep longing in you, such pain in the heart! He creates tears in your eyes, because only through such divine discontent will you move, will you take the quantum leap, the ultimate jump into the unknown. It is only through such divine discontent that you will gather together all your energies, and you will risk, and you will go on the ultimate adventure of finding who you are.

Follow your own nature. Your nature is consciousness. But you have been told by the priests: follow certain rules of conduct, the Ten Commandments, follow certain principles — not your nature. Priests are very much afraid of your nature, because if you follow your nature you will get out of their grip, you will be a slave no more. You won’t go to the churches and the temples and the mosques, and you won’t listen to your stupid priests, politicians, the so-called leaders. I call them “so-called leaders” because what is actually happening is that blind people are leading other blind people.

You won’t listen to them anymore if you listen to your own nature. If you know your own inner voice you will become free. Your inner voice has to be crushed, destroyed, utterly destroyed — at least distorted so much that even if you hear it you can’t understand it. And they have succeeded. Unless you struggle hard against them there is no possibility of succeeding. Their exploitation is so old, their oppression is so ancient, their strategies are so cunning… and they have infinite power in their hands. And what are you against them as an individual?

But if you go in, if you listen to your heart, you will attain to such power that no power on the earth can enslave you again.

Follow your nature.… But how to follow your nature if you don’t know what it is? And you are not allowed to know it! You are given precise instructions as to what to do: what to eat, when to get up in the morning, when to go to bed. You have been given precise instructions. Those instructions, if followed, make you a slave. If not followed, they make you a criminal. If followed, you become a saint —but a slave. People will worship you, respect you, but all that respect is a mutual understanding: “If you follow our instructions, we will respect you. If you don’t follow, you will be thrown into jail.”

Either you are made a slave spiritually or a prisoner physically: these are the two alternatives the society gives to you. And it never lets you become aware that there is a source of infinite guidance within you, from where God speaks.

God still speaks, he has not stopped speaking. He is not partial — it is not that he spoke to Mohammed and to Moses and he does not speak to you. He is speaking to you as much as he was speaking to Mohammed. The only difference is, Mohammed was ready to listen and you are not ready to listen. Mohammed was available and you are not available.

To become available to your inner nature is what I call meditation.

Remember these two words. ‘Character’ is an invention of the politicians and the priests; it is a conspiracy against you. Consciousness is your nature. Yes, a man of consciousness has a certain character, but that character follows his consciousness. It is not imposed by anybody else on him; it is his own decision. And he is not encaged in it; he is totally free to change it any moment. As circumstances change, his consciousness gives him different directions and he changes his character.

The man of character — the so-called man of character — is encaged. Even if circumstances change he goes on repeating the same character, although it is no longer relevant, it does not fit. The context in which it was meaningful has disappeared, but he goes on repeating the same nonsense. He is like a parrot. He is a machine: he does not respond, he only reacts.

A man of consciousness responds, and his responses are spontaneous. He is mirror like: he reflects whatsoever confronts him. And out of this spontaneity, out of this consciousness, a new kind of action is born. That action never creates any bondage, any karma. That action frees you. You remain a freedom if you listen to your nature.

But this simple advice seems to be very difficult for people. It should be the simplest thing in the world. Each child is born following his nature, but as you grow up, slowly you lose contact with it — you are forced to lose contact with it. The contact can be regained, it can be rediscovered. Later on, when you become very knowledgeable, encaged in a certain character, utterly blind to your own heart and nature, you start asking such questions.

Just the other day Prem Vijen asked:

“Beloved Master, what do you mean when you say ‘Go in’?” Such a simple statement — “Go in” — and you ask me, “What do you mean?” Can’t you understand these simple words, ‘go in’? I know you understand the words, but going in has become so difficult because you have been taught only how to go out. You can only go out, you only know how to go out. Your consciousness has been turned towards others; it has forgotten the way to itself. You go on knocking on others’ doors, and whenever it is said to you, “Go home,” you say, “What do you mean by ‘going home’?” You know only others’ houses, but you don’t know your own home. And you are carrying it within yourself. You have been forced to become extroverts. One has to learn again ways of inwardness.

Soren Kierkegaard has said: Religion means inwardness — going into your own interiority. But the simple words, ‘go in’, have become so difficult to understand. Mind only knows how to go out; it has no reverse gear in it.

I have heard that when Ford made his first cars they had no reverse gear. It was a later addition. Without a reverse gear it was really a problem: whenever you wanted to come back you had to go miles unnecessarily, you had to go round. Even if you wanted to go a few feet back, you might have to take a journey of miles. Then Ford became aware that a reverse gear was needed.

I am teaching you here that the reverse gear is there, built in, you have just forgotten about it. You know how to go out. Nobody asks, “What does it mean when you say ‘Go out’?” But everybody wants to ask, “What do you mean when you say ‘Go in’?” Simple words!

Thinking is going out: non-thinking is going in. Think, and you have started moving away from yourself. Thought is the way leading you farther away. Thought is a project. No-thought… and suddenly you are in. Without thought you cannot go out, without desire you cannot go out. You need the fuel of desire and the vehicle of thought to go out.

Sitting silently, doing nothing… not even thinking, not even desiring… and where will you be?

Going in is not really going in. It is simply stopping going out… and suddenly you find yourself in.

Prem Vijen, you need not go in because if you go you will always go out. Going means going out. Stop going! Stop going anywhere! Can’t you sit silently without going anywhere? Yes, physically you can sit, that is not very difficult. You can learn a yoga posture and you can make your body almost a statue, but the problem is — what are you doing inside? Desires, thoughts, memories, imagination, all kinds of projects? — stop them too.

How to stop them? Just become indifferent to them, unconcerned. Even if they are there, don’t pay attention to them. Even if they are there, don’t give them any importance. Even if they are there, let them be. You sit silently inside — watching. Remember that word ‘watching’ — witnessing, just being alert.

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Don’t start looking in the dictionaries or in the Encyclopedia Britannica. It is not a question of words! Words are simple to understand; when I say “Go in,” that’s exactly what I mean — go in! Don’t start asking about the words — listen to the hidden message; otherwise you will miss the train.[…]

If you become too much interested in words —”What does it mean to go in? What does it mean, verbally, linguistically?” — Vijen, you are going to miss the train. Don’t waste time with words!

And it is a particularly new kind of disease that has gripped the intellectuals of the world. For at least fifty years the philosophical world has become too much interested in words, linguistic analysis. They don’t ask anymore what God is. They don’t ask anymore whether God exists or not. The contemporary philosophers ask, “What does it mean when you use the word ‘God’?” It is not a question of whether God exists or not. It is not a question of what God is. It is not a question of how to attain God. Now the question has taken a very new turn: “What do you mean when you use the word ‘God’?”

What do you mean when you use the word ‘rose’? Now it is easy: you can take hold of the philosopher, force him to go to the garden, and you can show him the rose: “This is what I mean when I use the word ‘rose’.” But this cannot be done with the word ‘God’ — and this cannot be done with the word ‘meditation’ and this cannot be done with the words ‘going in’. These are subtle phenomena. Don’t become linguistically interested. I am not here to teach you linguistic analysis.

My whole approach is existential. If you really want to know what it means to go in, go in! And the way is: watch your thoughts and don’t get identified with them. Just remain a watcher, utterly indifferent, neither for nor against. Don’t judge, because every judgment brings identification. Don’t say, “These thoughts are wrong,” and don’t say, “These thoughts are good.” Don’t comment on the thoughts. Just let them pass as if it is just traffic passing by, and you are standing by the side of the road unconcerned, looking at the traffic.

It does not matter what is passing by — a bus, a truck, a bicycle. If you can watch the thought process of your mind with such unconcern, with such detachment, that moment is not very far away when one day the whole traffic disappears… because the traffic can exist only if you go on giving energy to it. If you stop giving energy to it….  And that’s what watching is: stopping giving energy to it, stopping energy moving into the traffic. It is your energy that makes those thoughts move. When your energy is not coming they start falling; they cannot stand on their own.

And when the road of the mind is utterly empty, you are in. That’s what I mean, Vijen, when I say “Go in.” And that’s what Buddha means when he says: Follow your nature.

-Osho

From Dhammapada: The Way of the Buddha V.1, Chapter Three

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