The Path of Intelligence – Osho

Can the intellect be a door to enlightenment, or is enlightenment only achieved through surrender? 

Enlightenment is always through surrender, but surrender is achieved through intelligence. Only idiots cannot surrender. To surrender you need great intelligence. To see the point of surrender is the climax of insight; to see the point that you are not separate from existence is the highest that intelligence can give to you.

There is no conflict between intelligence and surrender. Surrender is through intelligence, although when you surrender intelligence is also surrendered. Through surrender intellect commits a suicide. Seeing the futility of itself, seeing the absurdity of itself, seeing the anguish that it creates, it disappears. But it happens through intelligence. And especially in concern with Buddha, the path is of intelligence. The very word buddha means awakened intelligence.

In the Heart Sutra one-fourth of the words used mean intelligence. The word buddha means awake, bodhi means awakening, sambodhi means perfect awakening, abhisambuddha means the fully awake, bodhisattva means ready to become fully awake. All go back to the same root, budh, which means intelligence. The word buddhi, intellect, also comes from the same root. The root budh has many dimensions to it. There is no single English word that can translate it; it has many implications. It is very fluid and poetic. In no other language does any word like budh exist, with so many meanings. There are at least five meanings to the word budh.

The first is to awake, to wake oneself up, and to awaken others, to be awake. As such, it is opposed to being asleep, in the slumber of delusion from which the enlightened awakens as from a dream. That is the first meaning of intelligence, budh — to create an awakening in you.

Ordinarily man is asleep. Even while you think you are awake, you are not. Walking on the road, you are fully awake — in your mind. But looked at from the vision of a Buddha, you are fast asleep, because a thousand and one dreams and thoughts are clamoring inside you. Your inner light is very clouded. It is a kind of sleep. Yes, your eyes are open, obviously, but people can walk in a dream, in sleep, with eyes open. And Buddha says: You are also walking in sleep — with eyes open.

But your inner eye is not open. You don’t know yet who you are. You have not looked into your own reality. You are not awake. A mind full of thoughts is not awake, cannot be awake. Only a mind which has dropped thoughts and thinking, which has dispersed the clouds around it — and the sun is burning bright, and the sky is utterly empty of clouds — is the mind which has intelligence, which is awake.

Intelligence is the capacity to be in the present. The more you are in the past or are in the future, the less intelligent you are. Intelligence is the capacity to be here-now, to be in this moment and nowhere else. Then you are awake.

For example, you are sitting in a house and the house suddenly catches fire; your life is in danger. Then for a moment you will be awake. In that moment you will not think many thoughts. In that moment you forget your whole past. In that moment you will not be clamored at by your psychological memories — that you had loved a woman thirty years before, and boy, it was fantastic! Or, the other day you had been to the Chinese restaurant, and still the taste lingers on, and the aroma and the smell of the freshly cooked bread. You will not be in those thoughts. No, when your house is on fire you cannot afford this kind of thinking. Suddenly you will rush to this moment: the house is on fire and your life is at stake. You will not dream about the future, about what you are going to do tomorrow. Tomorrow is no longer relevant, yesterday is no longer relevant, even today is no longer relevant! — only this moment, this split moment. That is the first meaning of budh, intelligence.

And then there are great insights. A man who wants to be really awake, wants to be really a Buddha, has to live each moment in such intensity — as you live only rarely, rarely, in some danger.

The first meaning is opposite to sleep. And naturally, you can see reality only when you are not asleep. You can face it, you can look into the eyes of truth — or call it God — only when you are awake. Do you understand the point of intensity, the point of being on fire? Utterly awake, there is insight. That insight brings freedom, that insight brings truth.

The second meaning of budh is to recognize — as to become aware of, acquainted with, to notice, give heed to. And so, a Buddha is one who has recognized the false as the false, and has his eyes opened to the true as the true. To see the false as the false is the beginning of understanding what truth is. Only when you see the false as the false can you see what truth is. You cannot go on living in illusions, you cannot go on living in your beliefs, you cannot go on living in your prejudices if you want to know truth. The false has to be recognized as false. That is the second meaning of budh — recognition of the false as false, of the untrue as untrue.

For example, you have believed in God; you were born a Christian or a Hindu or a Mohammedan. You have been taught that God exists, you have been made afraid of God — that if you don’t believe you will suffer, that you will be punished, that God is very ferocious, that God will never forgive you. The Jewish God says, “I am a very jealous God. Worship only me and nobody else!” The Mohammedan God also says the same thing: “There is only one God, and no other God; and there is only one prophet of God — Mohammed —and there is no other prophet.”

This conditioning can go so deep in you that it can go on lingering even if you start disbelieving in God.

Just the other day Mulla Nasruddin was here, and I asked him, “Mulla Nasruddin, since you have turned into a communist, you have become a comrade, what about God?”

He said, “There is no God! — and Mohammed is the only prophet.”

A conditioning can go so deep: Mohammed remains the prophet.

You have been brought up to believe in God, and you have believed. This is a belief. Whether God exists or not has nothing to do with your belief. Truth has nothing to do with your belief. Whether you believe or not makes no difference to truth. But if you believe in God you will go on seeing — at least, thinking — that you see God. If you don’t believe in God, that disbelief in God will prevent you from knowing. All beliefs prevent, because they become prejudices around you, they become thought-coverings — what Buddha calls avarnas.

The man of intelligence does not believe in anything, and does not disbelieve in anything. The man of intelligence is simply open to recognizing whatsoever is the case. If God is there he will recognize — but not according to his belief; he has no belief. Only in a nonbelieving intelligence can truth appear. When you already believe you don’t allow truth any space to come to you. Your prejudice is enthroned, already enthroned. You cannot see something which goes against your belief; you will become afraid, you will become shaky, you will start trembling. You have put so much in your belief — so much life, so much time, so many prayers, five prayers every day. For fifty years a man has been devoted to his belief; now suddenly how can he recognize the fact that there is no God? A man has put his whole life into communism, believing that there is no God; how can he come to see if God is there? He will go on avoiding.

I’m not saying anything about whether God is or is not. What I am saying is something concerned with you, not with God. A mind, a clear mind, is needed, an intelligence is needed which does not cling to any belief. Then you are like a mirror: you reflect that which is, you don’t distort it. That is the second meaning of budh.

An intelligent person is neither a communist nor a Catholic. An intelligent person does not believe, does not disbelieve. That is not his way. He looks into life, and whatsoever is there he is ready to see it. He has no barriers to his vision; his vision is transparent. Only those few people attain to truth.

The third meaning of the root budh, intelligence, is to know, to understand. The Buddha knows that which is; he understands that which is, and in that very understanding is free from all bondage — to know in the sense of to understand, not in the sense of knowledgeability. Buddha is not knowledgeable. An intelligent person does not care much about information and knowledge. An intelligent person cares much more for the capacity to know. His real authentic interest is in knowing, not in knowledge.

Knowing gives you understanding; knowledge only gives you a feeling of understanding without giving you real understanding. Knowledge is a pseudo-coin, it is deceptive. It only gives you a feeling that you know, and you don’t know at all. You can go on accumulating knowledge as much as you want, you can go on hoarding, you can become very, very knowledgeable. You can write books, you can have degrees, you can have PhD’s, DLitt’s, and still you remain the same ignorant, stupid person you have always been. Those degrees don’t change you; they can’t change you. In fact, your stupidity becomes more strong… it has degrees now! It can prove itself through certificates. It cannot prove through life, but it can prove through the certificates. It cannot prove in any other way, but it will carry degrees, certificates, recognitions from the society; people think you know, and you also think you know.

Have you not seen this? The people who are thought to be very knowledgeable are as ignorant as anybody, sometimes more ignorant. It is very rare to find intelligent people in the academic world, very rare. I have been in the academic world, and I say it through my experience. I have seen intelligent farmers; I have not seen intelligent professors. I have seen intelligent woodcutters; I have not seen intelligent professors. Why? What has gone wrong with these people?

One thing has gone wrong: they can depend on knowledge. They need not become knowers, they can depend on knowledge. They have found a secondhand way. The firsthand needs courage. The firsthand, knowing, only few people can afford — the adventurers, people who go beyond the ordinary path where crowds move, people who take small footpaths into the jungle of the unknowable. The danger is they may get lost. The risk is high.

When you can get secondhand knowledge, why bother? You can just sit in your chair. You can go to the library or to the university, you can collect information. You can make a big pile of information and sit on top of it. Through knowledge your memory becomes bigger and bigger, but your intelligence does not become bigger. Sometimes it happens when you don’t know much, when you are not very knowledgeable, that you will have to be intelligent in some moments.

I have heard…

A woman bought a tin of fruit but she could not open the tin. She did not know how to open it. So she rushed to her study to look in the cookbook. By the time she looked in the book and found out the page and reference, and came rushing back ready to open the tin, the servant had already opened it.

She asked, “But how did you do it?”

The servant said, “Madam, when you can’t read, you have to use your mind.”

Yes, that’s how it happens. That’s why farmers, gardeners, woodcutters, are more intelligent, have a kind of freshness around them. They can’t read, so they have to use their minds. One has to live and one has to use one’s mind.

The third meaning of budh is to know, in the sense of understanding.

The Buddha has seen that which is. He understands that which is, and in that very understanding is free from all bondage. What does it mean? It means you are afraid.

For example, these Heart Sutra talks are making many people feel fear. Many people have sent their messages: “Osho, no more! You make us afraid of nothingness and death.” Prageet is very afraid. Vidya is very afraid, and many more. Why? You don’t want to get rid of fear? If you want to get rid of fear you will have to understand fear. You want to avoid the fact that the fear is there, the fear of death is there.

Now Prageet, on the surface, looks a strong man — a Rolfer — but deep down he’s very much afraid of death; he is one of the most afraid persons around here. Maybe that’s why on the surface he has taken the stance of strength, power, a bully. That’s what a Rolfer is!

I have heard that recently the devil in hell is appointing Rolfers: they torture people for their own sakes, and they torture very technically. If you are afraid inside, you will have to create something strong around you, like a hard shell, so nobody comes to know that you are afraid. And that is not the only point — you also will not know that you are afraid because of that hard shell. It will protect you from others, it will protect you from your own understanding.

An intelligent person does not escape from any fact. If it is fear he will go into it – because the way out is through. If he feels fear and trembling arising in him, he will leave everything aside: first this fear has to be gone through. He will go into it, he will try to understand. He will not try how not to be afraid; he will not ask that question. He will simply ask one question: “What is this fear? It is there, it is part of me, it is my reality. I have to go into it, I have to understand it. If I don’t understand it then a part of me will always remain unknown to me. And how am I going to know who I am if I go on avoiding parts? I will not understand fear, I will not understand death, I will not understand anger, I will not understand my hatred, I will not understand my jealousy, I will not understand this and that…” Then how are you going to know yourself?

All these things are you! This is your being. You have to go into everything that is there, every nook and corner. You have to explore fear. Even if you are trembling it is nothing to be worried about: tremble, but go in. It is far better to tremble than to escape, because once you escape, that part will remain unknown to you, and you will become more and more afraid to look at it because that fear will go on accumulating. It will become bigger and bigger if you don’t go into it right now, this moment. Tomorrow it will have lived twenty-four hours more. Beware! — it will have got more roots in you, it will have bigger foliage, it will become stronger; and then it will be more difficult to tackle. It is better to go right now; it is already late.

And if you go into it and you see it… And seeing means without prejudice. Seeing means that you don’t condemn fear as bad from the very beginning. Who knows? — it is not bad. Who knows that it is? The explorer has to remain open to all the possibilities; he cannot afford a closed mind. A closed mind and exploration don’t go together. He will go into it. If it brings suffering and pain, he will suffer the pain but he will go into it. Trembling, hesitant, but he will go into it: “It is my territory, I have to know what it is. Maybe it is carrying some treasure for me? Maybe the fear is only there to protect the treasure.”

That’s my experience, that’s my understanding: if you go deep into your fear you will find love. That’s why it happens that when you are in love, fear disappears. And when you are afraid you cannot be in love. What does this mean? A simple arithmetic — fear and love don’t exist together. That means it must be the same energy that becomes fear; then there is nothing left to become love. It becomes love; then there is nothing left to become fear.

Go into fear, Prageet, Vidya, and all others who are feeling afraid. Go into it, and you will find a great treasure. Hidden behind fear is love, and hidden behind anger is compassion, and hidden behind sex is samadhi.

Go into each negative thing and you will find the positive. And knowing the negative and the positive, the third, the ultimate happens — the transcendental. That is the meaning of understanding, budh, intelligence.

And the fourth meaning is to be enlightened and to enlighten. The Buddha is the light, he has become the light. And since he’s the light and he has become the light, he shows the light to others too, naturally, obviously. He is illumination. His darkness has disappeared, his inner flame is burning bright. Smokeless is his flame. This meaning is opposite to darkness and the corresponding blindness and ignorance. This is the fourth meaning: to become light, to become enlightened.

Ordinarily you are a darkness, a continent of darkness, a dark continent, unexplored. Man is a little strange: he goes on exploring the Himalayas, he goes on exploring the Pacific, he goes on reaching for the moon and Mars; there is just one thing he never tries — exploring his inner being. Man has landed on the moon, and man has not landed yet in his own being. This is strange. Maybe landing on the moon is just an escape, going to Everest is just an escape. Maybe he does not want to go inside, because he’s very much afraid. He substitutes with some other explorations to feel good, otherwise you will have to feel very, very guilty. You start climbing a mountain and you feel good, and the greatest mountain is within you and is yet unclimbed. You start going, diving deep into the Pacific, and the greatest Pacific is within you, and uncharted, unmapped. And you start going to the moon — what foolishness! And you are wasting your energy in going to the moon, and the real moon is within you — because the real light is within you.

The intelligent person will go inwards first. Before going anywhere else he will go into his own being; that is the first thing, and it should have the first preference. Only when you have known yourself can you go anywhere else. Then wherever you go you will carry a blissfulness around you, a peace, a silence, a celebration.

So, the fourth meaning is to be enlightened.

Intelligence is the spark. Helped, cooperated with, it can become the fire, and the light, and the warmth. It can become light, it can become life, it can become love: those are all included in the word enlightenment. An enlightened person has no dark corners in his being. All is like the morning — the sun is on the horizon; the darkness of the night and the dismalness of the night have disappeared, and the shadows of the night have disappeared. The earth is again awake. To be a Buddha is to attain to a morning, a dawn within you. That is the function of intelligence, the ultimate function.

And the fifth meaning of budh is to fathom. A depth is there in you, a bottomless depth, which has to be fathomed. Or, the fifth meaning can be to penetrate, to drop all that obstructs and penetrate to the very core of your being, the heart. That’s why this sutra is called the Heart SutraPrajnaparamita Hridayam Sutra — to penetrate.

People try to penetrate many things in life. Your urge, your great desire for sex is nothing but a kind of penetration. But that is a penetration into the other. The same penetration has to happen into your own being: you have to penetrate yourself. If you penetrate somebody else it can give you a momentary glimpse, but if you penetrate yourself you can attain to the universal cosmic orgasm that remains and remains and remains.

A man meets an outer woman, and a woman meets an outer man: this is a very superficial meeting — yet meaningful, yet it brings moments of joy. When the inner woman meets the inner man… And you are carrying both inside you: a part of you is feminine, a part of you is masculine. Whether you are man or woman does not matter; everybody is bisexual.

The fifth meaning of the root budh means penetration. When your inner man penetrates your inner woman there is a meeting; you become whole, you become one. And then all desires for the outer disappear. In that desirelessness is freedom, is nirvana.

The path of Buddha is the path of budh. Remember that ‘Buddha’ is not the name of Gautama the Buddha, Buddha is the state that he has attained. His name was Gautam Siddhartha. Then one day he became Buddha, one day his bodhi, his intelligence bloomed.

‘Buddha’ means exactly what ‘Christ’ means. Jesus’ name is not Christ: that is the ultimate flowering that happened to him. So is it with Buddha. There have been many Buddhas other than Gautam Siddartha.

Everybody has the capacity for budh. But budh, that capacity to see, is just like a seed in you — if it sprouts, becomes a big tree, blooms, starts dancing in the sky, starts whispering to the stars, you are a Buddha.

The path of Buddha is the path of intelligence. It is not an emotional path, no, not at all.

Not that emotional people cannot reach; there are other paths for them — the path of devotion, Bhakti Yoga. Buddha’s path is pure Gyan Yoga, the path of knowing. Buddha’s path is the path of meditation, not of love.

And just like budh, there is another root, gya, at the basis of gyanam. Gyanam means cognition, knowing. And the word prajna, which means wisdom — prajnaparamita – the wisdom of the beyond, or sangya, which means perception, sensitivity, or vigyanam which means consciousness — these roots come from gya. Gya means to know.

You will find these words repeated so many times in the sutra — not only in this sutra, but in all the sutras of the Buddha. You will find a few more words, repeated very often, and those words are ved — ved means to know; from ved comes the Hindu word veda — or man, which means mind; manan which means minding; or chit, which means consciousness; chaitanya, which again means consciousness. These words are almost like paving stones on the Buddha Way. His path is that of intelligence.

One thing more to be remembered: the sutra, it is true, points to something that lies far beyond the intellect. But the way to get to that is to follow the intellect as far as it will take you.

The intellect has to be used, not discarded; has to be transcended, not discarded. And it can be transcended only when you have reached to the uppermost rung of the ladder. You have to go on growing in intelligence. Then a moment comes when intelligence has done all that it can do. In that moment say goodbye to intelligence. It has helped you a long way, it has brought you long enough, it has been a good vehicle. It has been a boat you crossed with: you have reached the other shore, then you leave the boat. Then you don’t carry the boat on your head; that would be foolish.

The Buddha’s path goes through intelligence but goes beyond it. A moment comes when intelligence has given you all that it can give, then it is no longer needed. Then finally you drop it too, its work is finished. The disease is gone, now that medicine has to go too. And when you are free of the disease and the medicine too, then only are you free. Sometimes it happens that the disease is gone, and now you have become addicted to the medicine. This is not freedom.

A thorn is in your foot and is hurting. You take another thorn so that the thorn in your foot can be taken out with the help of the other. When you have taken the thorn out you throw both; you don’t save the one that has been helpful. It is now meaningless. The work of intelligence is to help you to become aware of your being. Once that work has happened and your being is there, now there is no need for this instrument. You can say goodbye, you can say thank you.

Buddha’s path is the path of intelligence, pure intelligence, although it goes beyond it.

-Osho

From The Heart Sutra, Discourse #8

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Start from the Outer – Osho

On the path of meditation many seekers find it difficult to know clearly whether they are making any progress or whether they are just suspended on one plane, simply moving in repetitions. Will you please explain in detail about those factors which indicate the meditator’s constant progress?

When meditating, working on yourself, if you wonder whether you are making any progress or not, know well that you are not making any progress – because when progress is made you know it. Why? It is just like when you are ill and you are taking medicine. Won’t you be able to feel whether you are getting healthy or not? If you do not feel it and the question arises whether you are getting well or not, know well that you are not getting well. Well-being is such a clear feeling that when you have it you know it.

But why does this question arise? This question arises for so many reasons. One, you are not really working. You are just deceiving yourself. You are playing tricks with yourself. Then you are less concerned with what you are doing and more concerned with what is happening. If you are really doing it, you can leave the result to the Divine. But our minds are such that we are less concerned with the cause and more concerned with the effect – because of greed.

Greed wants to have everything without doing anything. So the greedy mind goes on moving ahead. Then the greedy mind asks, “What is happening? Is something happening or not?” Be really concerned with what you are doing, and when something happens you will know it. It is going to happen to you. You need not ask anyone.

Another reason for asking this question is that we think that there are going to be some signs, some symbols, some milestones we can reach that show: “I have progressed so much,” that “to this plane or to that plane I have reached so much.” We want to calculate before the ultimate goal is reached. We want to be confident that we are progressing.

But, really, there are no milestones – because there is no fixed road. And everyone is on a different road; we are not on one road. Even if you are following one technique of meditation, you are not on the same road; you cannot be. There is no public path. Every path is individual and personal. So no one’s experiences on the path will be helpful to you; rather, they may be damaging.

Someone may be seeing something on his path. If he says to you that this is the sign of progress you may not meet the same sign on your path. The same trees may not be on your path; the same stones may not be on your path. So do not be a victim of all this nonsense. Only certain inner feelings are relevant. For example, if you are progressing, then certain things will begin to happen spontaneously. One, you will feel more and more contentment.

Really, when meditation is completely fulfilled, one becomes so contented that he forgets to meditate – because meditation is an effort, a discontent. If one day you forget to meditate and you do not feel any addiction, you do not feel any gap, you are as filled as ever, then know it is a good sign. There are many who will do meditation, and then if they are not doing it a strange phenomenon happens to them. If they do it, they do not feel anything. If they do not do it, then they feel the gap. If they do it, nothing happens to them. If they do not do it, then they feel that something is missing.

This is just a habit. Like smoking, like drinking, like anything, this is just a habit. Do not make meditation a habit. Let it be alive! Then discontent will disappear by and by; you will feel contentment. And not only while you are meditating. If something happens only while you are meditating, it is false! It is hypnotic! It does some good, but it is not going to be very deep. It is good only in comparison. If there is nothing happening, no meditation, no blissful moment, do not worry about it. If something is happening, do not cling to it. If meditation is going rightly, deep, you will feel transformed throughout the whole day. A subtle contentment will be present every moment. With whatsoever you are doing, you will feel a cool center inside – contentment.

Of course, there will be results. Anger will be less and less possible. It will go on disappearing. Why? Because anger shows a non-meditative mind – a mind that is not at ease with itself. That is why you get angry with others. Basically, you are angry with yourself. Because you are angry with yourself, you go on getting angry with others. 

Have you observed that you get angry only with those people who are very intimate with you? The more the intimacy, the more the anger. Why? The greater the gap between you and the person the less the anger that will be there. You do not get angry with a stranger. You get angry with your wife, with your husband, with your son, with your daughter, with your mother. Why? Why do you get more angry with the persons who are more intimate with you?

The reason is this: you are angry with yourself. The more intimate a person is with you, the more he has become identified with you. You are angry with yourself, so whenever someone is near to you. you can throw your anger upon him. He has become part of you. With meditation you will be more and more happy with yourself – remember, with yourself.

It is a miracle when someone becomes happier with himself. For us, either we are happy with someone or angry with someone. When one becomes happier with oneself, this is really falling in love with oneself. And when you are in love with yourself, it is difficult to be angry. The whole thing becomes absurd. Less and less anger will be there, more and more love, and more compassion. These will be signs – the general signs.

So do not think you are achieving much if you are beginning to see light or if you go on seeing beautiful colors. They are good, but do not feel satisfied unless real psychological changes are there: less anger, more love; less cruelty, more compassion.

Unless this happens your seeing lights and colors and hearing sounds are child’s play. They are beautiful, very beautiful; it is good to play with them – but that is not the aim of meditation. They happen on the road, they are just by-products, but do not be concerned.

Many people will come to me and they will say, “Now I am seeing a blue light, so what does this sign mean? How much have I progressed?” A blue light will not do because your anger is giving a red light. Basic psychological changes are meaningful, so do not go for toys. These are toys, spiritual toys, but you can become a paramahansa if you see a blue light!

These things are not the ends. In a relationship, observe what is happening. How are you behaving toward your wife now? Observe it. Is there any change? That change is meaningful. How are you behaving with your servant? Is there any change? That change is significant. And if there is no change, then throw your blue light. It is of no help. You are deceiving and you can go on deceiving. These are easily achieved tricks.

That is why a so-called religious man begins to feel himself religious: because now he is seeing this and that, but he remains the same. He even becomes worse! Your progress must be observed in your relationships. Relationship is the mirror: see your face there. Always remember that relationship is the mirror. If your meditation is going deep, your relationships will become different – totally different! Love will be the basic note of your relationships, not violence. As it is, violence is the basic note. Even if you look at someone, you look in a violent way. But you are accustomed to it.

Meditation for me is not a child’s play. It is a deep transformation. How to know this transformation?  It is being reflected every moment in your relationships. Do you try to possess someone? Then you are violent. How can one possess anyone? Are you trying to dominate someone? Then you are violent. How can one dominate anyone? Love cannot dominate, love cannot possess. 

So whatsoever you are doing, be aware, observe it, and then go on meditating. Soon you will begin to feel the change. Now there is no possessiveness in relationships. By and by, possessiveness disappears, and when possessiveness is not there relationship has a beauty of its own. When possessiveness is there, everything becomes dirty, ugly, inhuman. But we are such deceivers that we will not look at ourselves in relationships – because there the real face can be seen. So we close our eyes to our relationships and we go on thinking that something is going to be seen inside.

You cannot see anything inside. First you will feel your inner transformation in your outer relationships, and then you will go deep. Then only will you begin to feel something inner. But we have a settled attitude about ourselves. We do not want to look into our relationships at all because then the naked face comes up.

Mulla Nasrudin’s marriage was arranged by his father. It was an arranged marriage, so Mulla had not seen the face of his would-be wife. Then on the wedding day, when the ceremony was over, the wife unveiled her face. She was terribly ugly, and while Mulla was just stunned by the shock she asked, “Now tell me, my love, your commands.” That is a Mohammedan system. The first thing the wife asks is, “Tell me your commands, my love. To whom do I have to remain veiled? To whom am I allowed to show my face?”

Mulla Nasrudin said – rather, groaned – “You can show your face to anyone you like, as long as you do not show it to me! This is a contract.”

We are also in a contract with ourselves. We go on showing our faces to everyone, but never to ourselves. That is a deep contract we have with ourselves – not to feel one’s face. And the way to remain veiled is not to look into your relationships, because relationship is the only mirror. So probe, penetrate into your relationships, and look there to see whether your meditation is progressing or not.

If you feel a growing love, unconditional love, if you feel a compassion without cause, if you feel a deep concern for everyone’s welfare, well-being, your meditation is growing. Then forget all other things. With this observation you will also observe many things in yourself. You will be more silent, less noise within. When there is need you will talk, when there is no need you will be silent. As the case is now, you cannot be silent within. You will feel more at ease, relaxed. Whatsoever you are doing, it will be a relaxed effort; there will be no strain. You will become less and less ambitious.

Ultimately, there will be no ambition. Even the ambition to reach moksha will not be there. When you feel that even the desire to reach moksha has disappeared, you have reached moksha. Now you are free, because desire is the bondage. Even the desire for liberation is bondage. Even the desire to be desireless is bondage.

Whenever the desire for anything disappears, you move into the unknown. The meditation has reached to its end. Then samsara is moksha. Then this very world is liberation. Then this shore is the other shore. But do not go for childish signs. Do not go! They are easy to create. If you think, if you imagine, you can create them.

I do not mean that every feeling of those signs is imagination, but if you think in those terms you can imagine them. If you think that a blue light will happen at a particular stage, you can create it without reaching to that stage. This is very easy; to reach to that stage is very difficult. To create this blue light is very easy. Close your eyes, concentrate on it, and within a few days you will begin to feel it. Then your ego will be strengthened. Now you are “on a spiritual path”. Think of kundalini, and you will begin to feel it in your spine. That is imagination. It is easy, not difficult. But then you are misleading yourself.

I do not say that every experience of that type is imagination, but if you are concerned, it is going to be imagination. Forget it completely. Be concerned with meditation, with your changing relationships, with your silence, with your contentment, with your love. Be concerned with these, and suddenly sometimes, there will be an upsurge of energy into your spine. But do not be concerned with it. Note it down and forget it. Suddenly, you will see a particular light: note it and forget. Suddenly a particular chakra will begin to revolve: note it and forget it. Do not be concerned with it. Your concern is harmful. Remain concerned with contentment, peace, silence, love, compassion, meditation.

These things will go on happening. Then they are real. When you are not concerned and they happen, then they are real. And they show many things, but you need not know what they show because when they happen you know what they are showing. Because the human mind is stupid, if I tell you what they show you will be less concerned with love, silence and compassion. These are very difficult things. It is easy to create a blue light and it is very easy to feel a snake rising in your spine. It is very easy; there is nothing difficult about it.

So, remember, there are two types of inner experience. One type is created by your imagination, another is of happenings. But for happenings, you are not needed; for imagination you are. Do not play with imagination. It is a dangerous game. One can imagine anything, you can imagine anything, but that is not going to help you in any way. And the mind is such that it always tries to find some false substitute, because false substitutes are cheap.

If you have to grow a real rose in your garden, it takes time. It demands patience, effort, and then too nothing is certain. The rose may come, it may not come. It is easy to buy a rose, but then it is not yours. It looks just as if it has come up in your garden, but it has not come up. When you purchase a rose-flower, it has no roots in you: it is just in your hand. It has not been a part of your being. You have never waited for it; you were not patient for it. It is not a child – not your child. You have purchased it. It is there, but like a foreign element in you, not an inner growth.

But there are even more cunning people. They will not purchase a real flower. They will purchase a paper flower, a plastic flower, because it is more permanent. A real flower will fade away. By the evening it will be no more – “So purchase a plastic flower! It is economical, less troublesome, permanent!” But then you are deceiving. Real growth needs time, patience, work. Imaginative growth is imitation. Remember this distinction always.

One thing more: whatsoever you are doing, do not think that results will be coming in the future. If you are doing something real, results are here and now. In inner work, if you have meditated today, results are not going to be tomorrow. If you have meditated today. the perfume of it, howsoever little, will be there. If you are sensitive you can feel it. Whenever something real is done, it affects you here and now.

So do not think that something will happen in the future. If whatsoever you are doing is not changing you now, it is not going to change you at all. Time will not help. Time alone will not help. Time will deepen it, but time alone will not help.

But you may not be sensitive. Whatsoever you are doing, you may not be sensitive. We have become insensitive because in insensitivity there is a certain security. If you do not feel much, you suffer less. The person who feels much suffers much. Because of this, we have tried to make ourselves insensitive. So when something happens so intensely that it is impossible to avoid it, then only do we become aware. Otherwise we go dead, asleep. We move on. That insensitivity will create problems. Then when you meditate, you will not be sensitive to what is happening to you.

So be more sensitive. And you cannot be sensitive in one dimension. Either one is sensitive in all dimensions or one is not sensitive in any. Sensitivity belongs to your total being. So be more sensitive; then every day you will be able to feel what is happening.

For example, you are walking under the sun, feel the rays on your face; be sensitive. A subtle touch is there. They are hitting you. If you can feel them, then you will also feel the inner light when it hits you; otherwise you will not be able to.

When you are lying in a park, feel the grass. Feel the greenness that surrounds you, feel the difference of moisture, feel the odor that comes from the earth. If you cannot feel it, you will not be able to feel when inner things begin to happen. Then you will go on asking whether you are progressing or not.

Start from the outer, because that is easier. And if you cannot feel the outer, you cannot feel the inner. Be more poetic and less businesslike in life. And sometimes it costs nothing to be sensitive. You are taking your bath: have you felt the water? You simply take it as a business routine, and then you are out. Feel it for a few minutes. Just be under the shower and feel the water: feel it flowing on you. It can become a deep experience, because water is life. You are ninety percent water. And if you cannot feel water falling on you, you will not be able to feel the inner tides of your own water.

Life was born in the sea and you have some water within your body with a certain quantity of salt. Go on swimming in the sea and feel the water outside. Soon you will know that you are part of the sea and that the inner part belongs to the sea. Then you can feel that also. And when the moon is there and the ocean is waving in response to it, your body will also wave in response. It waves, but you cannot feel it. So if you cannot feel such gross things, it will be difficult for you to feel such subtle things as meditation.

How can you feel love? Everyone is suffering. I have seen thousands and thousands of people deeply in pain. The suffering is for love. They want to love and they want to be loved, but the problem is that if you ever love them they cannot feel it. They will go on asking, “Do you love me?” So what to do? If you say yes, they won’t believe it because they cannot feel it. If you say no, they feel hurt.

If you cannot feel sun rays, if you cannot feel rains, if you cannot feel grass, if you cannot feel anything that surrounds you – the atmosphere, then you cannot feel deeper things such as love or compassion; it is very difficult. You can feel only anger, violence, sadness, because they are so crude. Subtle is the path that goes inward – and the more subtle your meditation goes, the more subtle will be the feelings. But then you have to be ready. 

So meditation is not just a certain thing which you do for one hour and forget. Really, the whole life has to be meditative. Only then will you begin to feel things. And when I say that the whole life is to be meditative, I do not mean to go and close your eyes for twenty-four hours and sit and meditate – no! Wherever you are you can be sensitive and that sensitivity will pay. Then there will be no need to ask, “Am I progressing or not?”

You are like a blind man. You cannot feel the path because you have never felt anything. And the way we are taught, educated, cultivated, is for insensitivity. A child is weeping; the whole house is against him: “Do not weep! Guests are coming.” Guests are very important, and the child weeping is not at all important. Now you are crushing him for his whole life.

He will stop his weeping, but to-stop weeping is a serious affair. It will change the whole metabolism of his body. To stop weeping he will have to be tense; he cannot be relaxed. He has to push something under which is coming up. He will have to change his breathing. Really, he will stop his breathing – because if the breathing moves easily, weeping will move with it. He will pull in his stomach; everything will be disturbed in his body. Then he will not weep, but he cannot laugh either. Then you are crippling him for his whole life.

Everyone is crippled and paralyzed. We live in a paralyzed world. Now there will be continuous suppression. He cannot laugh, he cannot weep, he cannot dance, he cannot jump. Whatsoever his body feels to do, he cannot do. Whenever the body feels to have something, it cannot have it. And then, when you allow him to play, it is not spontaneous. Even his play becomes fake. You say, “Now you can play.” He was not allowed to play when his whole being was ready to play, and now you tell him to play. But now he tries to play, and it is a work.

Ultimately we create a human being who is more or less an automaton. Can you weep? Can you laugh spontaneously? Can you dance spontaneously? Can you love spontaneously? If you cannot, how can you meditate? Can you play? It is difficult!

Everything has become difficult. Man has become insensitive. Bring your sensitivity back again. Reclaim it! Play a little! To be playful is to be religious. Laugh, weep, sing, do something spontaneously with your full heart. Relax your body, relax your breathing, and move as if you are a child again. Then when you meditate, you will not ask, “What is happening to me? Am I progressing or not, or am I moving in a circle?” You will know.

I understand your difficulty. You cannot feel it now because you have lost feeling. Regain feeling – less thought, more feeling. Live more by heart, less by head. Sometimes, live totally in the body; forget about soul, Self, atman. Live totally in the body – because if you cannot even feel your body, you are not going to feel your soul. Remember this. Come back into the body. We are really hanging around the body; we are not in the body. Everyone is afraid to be in the body. Society has created the fear; it is deep-rooted. Go back into your body; move again; be like an innocent animal.

Look at animals jumping, running. Sometimes run and jump like them, then you will come back to your body. Then you will be able to feel your body, the rays of the sun, the rains, and the wind blowing. Only with this capacity of being aware of all things happening around you will you develop the capacity to feel what is happening within.

-Osho

From The Ultimate Alchemy, V.2, Chapter 18

Copyright© OSHO International Foundation

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

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Right Initiation Cannot be Given – Osho

In spiritual quest, deeksha, initiation, holds a very important place. Its special ceremonies are carried out under special conditions. Buddha and Mahavira used to give initiation. How many types of initiation are there? What is their significance and use and why are they needed?

A little talk on initiation will be useful. For one thing, deeksha, initiation, is never given; initiation takes place, it is a happening. For example, a person stays with Mahavira and it takes years for his initiation to take place. Mahavira tells him to stay, to be with him, to walk with him, to stand in such a way, to sit in such a way, to meditate such a way. Then a moment comes when the person is fully prepared. Then Mahavira is only the medium. Perhaps it is not proper even to say that he is the medium – rather, in a very deep sense he remains only a witness and initiation takes place in front of him.

Initiation is always from the divine, but it can happen in the presence of Mahavira. Now the person to whom it is happening sees Mahavira in front of him, but the divine he cannot see. It happens to him in front of Mahavira so naturally he becomes grateful to Mahavira – and this is fitting also. But Mahavira does not accept his gratitude. He can only accept his gratitude if he acknowledges that he initiated him.

So there are two types of initiation. One is that which happens and which I call ”right” initiation, because in this you establish your relationship with the divine. Then your journey through life takes a new turn: you become someone else now; you are no longer the same that you were; everything within you is transformed. You have seen something new. Something new has happened to you, a ray has entered you, and now everything within you is different.

In the real initiation the guru stands aside like a witness and he can confirm that initiation has taken place. He can see the full process but you see only half. You can only see what is happening to you; he sees that from where the initiation takes place. So you are not a complete witness of the happening; all you can say is that a great transformation has taken place. But whether initiation has taken place or not, whether you have been accepted or not, that you cannot say for certain.

Even after you are initiated you will still wonder, “Have I been accepted? Have I been chosen? Have I been accepted by the divine? Can I now take it that I am his? On my part I have surrendered, but has he taken me to him?” This you cannot know at once. You will come to know after some time, but this interval can be long also. So the second person, whom we call the guru, can know this because he has watched the happening from both the sides.

Right initiation cannot be given, nor can it be taken. It comes from the divine; you are merely the recipient.

Now the other type of initiation, which we may call false initiation, can be given as well as taken.The divine is completely absent there; there is only the guru and the disciple. The guru gives, the disciple takes, but the third, real factor is absent.

Where there are only two present – the guru and the disciple – the initiation is false. Where three are present – the guru, the disciple and he from whom it takes place – everything changes. This giving of initiation is not only improper but also dangerous, fatal, because in this illusion of initiation right initiation cannot take place. You will merely live under the illusion that initiation has taken place.

A seeker came to me who had been initiated by someone. He said, “I have been initiated by such and such a guru and I have come to you to learn meditation.”

I asked him, “Why then did you take initiation? And if you did not even attain meditation, what have you obtained from your initiation? All you received is clothes and a name. If you are still seeking meditation, then what is the meaning of your initiation?”

The truth is that initiation can only happen after meditation. Meditation after initiation has no meaning. It is like a man who proclaims that he is healthy and still he knocks at the physician’s door and asks for medicine. Initiation is the acceptance obtained after meditation. It is a sanction given of your acceptance – a consent. The divine has been advised of you and your entrance into his realm has happened. Initiation is only a confirmation of this fact.

Such initiation is now lost, and I feel it should be revived again: initiation where the guru is not the giver and the disciple is not the recipient – and the giver, God. This can be; this should be. If I am a witness to someone’s initiation I do not become his guru. Then his guru is the divine. If he is grateful it is his business. But to demand gratefulness is senseless and to accept it is meaningless.

Gurudom, the web of the so-called gurus, was created by giving a new form to initiation. Words are whispered in the ears, mantras are given, and anybody initiates anyone. Whether he himself is initiated is also not certain; whether the divine has accepted him is not known. Perhaps he too has been initiated in the same manner. Someone had whispered into his ears, he whispers into someone else’s, and this one in his turn will whisper into someone else’s ears again.

Man creates lies and deceptions in everything – and the more mysterious a happening the more deceptions there are, because there is nothing substantial to show as proof.

I intend carrying out this method also. About ten or twenty people are preparing for it. They will take initiation from the divine. The others who are present will be the witnesses, and their work will be to confirm whether the initiation has been accepted by the divine; that is all. You will experience but you will not be able to recognize at once what has taken place. It is so unfamiliar to you, how will you recognize that the thing has happened? Confirmation can be made by the presence of the enlightened one. This alone is the basis of its evaluation.

So the supreme guru is the paramatman – existence. If the gurus in between would step back initiation would be easier, but the intermediary guru stands fixed. His ego exults at making a god of himself and displaying himself. Many kinds of initiations are given around this ego. They have no value, however, and in terms of spirituality they are all criminal acts. If some day we should start punishing spiritual criminals, these should not go unpunished.

The unsuspecting seeker takes it for granted that he has been initiated. Then he goes about with pride that he has received his initiation, that he has received his mantra, and that all that was to happen has happened to him. So all his search for the right happening stops.

When anyone approached Buddha he was never initiated immediately; sometimes it took years. Buddha would keep on postponing by telling him to perform this practice and that. Then, when the moment came, he would tell him to stand up for initiation.

There were three parts to Buddha’s initiation. One who came for it went through three types of surrender. First he said, “I surrender unto Buddha – Buddham sharanam gachchhami.” By this he did not mean Gautam Buddha; this meant surrendering himself to the awakened one.

Once a seeker came up to Buddha and said, “I surrender unto buddha.” Buddha listened and remained silent.

Then someone asked him, “This man says, ’I surrender unto buddha,’ and you were only listening to him?”

Buddha replied, “He is not surrendering to me, he is surrendering to the awakened one. I am a mere excuse. There have been many buddhas before me, there will be many after me. I am just an excuse. I am just a peg. He is surrendering himself to the awakened one, so who am I to stop him? If he surrenders to me I shall certainly stop him, but he has said three times that he is surrendering himself unto the awakened one.”

Then there is the second surrender which is still more wonderful. In this the person says, “I surrender myself to the assembly of the awakened ones – sangham sharanam gachchhami.” Now what does this assembly mean? Generally the followers of Buddha take it to mean Buddha’s assembly, but this is not the meaning. This assembly is the collective gathering of all awakened ones. There is not only one Buddha who has become awakened; there have been many buddhas before and there will be many buddhas after who will awaken. They all belong to one community, to one collectivity. Now the Buddhists think this term means an association of Buddhists, but this is wrong.

The very first invocation, in which Buddha explains that the seeker surrenders himself to the awakened one and not to him as a person, makes everything clear. The second invocation makes it all the more clear. In this the person offers himself to the community of awakened ones.

First he bows down to the awakened one who is right there in front of him. As he is right there it is easy to approach him, to talk to him. Then he surrenders himself to the brotherhood of the awakened ones that have awakened since long and whom he does not know, and to those who will awaken in the future and whom he does not know. He surrenders to all of them and he proceeds a step further towards the subtle.

The third surrender is to dhamma – religion. The third time the seeker says, “I surrender unto the dhamma – dhammam sharanam gachchhami.” The first surrender is to the awakened one, the second is the brotherhood of the awakened ones, and now the third surrender is to that which is the ultimate state of awakening – to the dhamma. That is, to our nature, where there is no individual, no community; where there is only the dhamma, the law. He says, “I surrender unto that dhamma.”

When these three surrenders were completed then only the initiation was recognized. Buddha was only a witness of this happening. This was not a matter of mere repetition. When these three were completed – and Buddha could see whether they had been completed – only then was the individual initiated. Buddha remained a witness to the happening.

So later on also Buddha would tell the seeker, “Do not believe what I say just because I am an awakened one; do not believe what I say just because I am famous or because I have many followers or because the scriptures confirm it. Now only believe what your inner understanding tells you.”

Buddha never became a guru. At the time of his death, when he was asked for his final message, he said, “Be a light unto yourself. Do not go after others; do not follow others. Be a light unto yourself. This is my last message.”

Such a person as Buddha cannot be a guru. Such a person is a witness. Jesus has said many a time, “On the final day of judgment I shall be your witness.” In other words, on the last day Jesus will testify, “Yes, he is a man who had striven to become awakened. This man wanted to surrender to the divine.” This is talking in symbols. What Christ meant to say is also this: “I am your witness, not your guru.”

There is no guru; therefore, beware of the initiation where someone becomes your guru. The initiation where you become immediately and directly connected with the divine is a unique initiation.

Remember, in this initiation you have not to leave your house and go away, you have not to become either a Hindu or a Mohammedan or a Christian, nor are you required to be tied to someone. You remain where you are in your full freedom; the change will take place only from within.

In the false type of initiation you will be tied to a religion: you will be a Hindu or a Mohammedan or a Christian. You will be a part of an organization. Some belief, some religious order, some dogma, some person, some guru, will catch hold of you and they will kill your freedom.

That initiation which does not bring freedom is no initiation. That initiation which gives you absolute freedom is alone the right initiation.

-Osho

From In Search of the Miraculous, V.2, Discourse #21

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

You Are Forgiven – Osho

Jesus says: God is love. But I say unto you: Love is God. ‘Love’ is a far more important word than the word ‘God’; ‘love’ has existential meaning. The word ‘God’ is utterly empty; it signifies nothing, it relates to nothing in you. It is a pure word, pure in the sense that it has no corresponding reality in your experience.

Although both words indicate the same truth: ‘love’ is the poet’s word, ‘God’ is the word of the theologian. But obviously the poetic insight is deeper, profounder, and the poet’s sensibility is also far more refined, far more subtle than that of the theologian. The poet’s vision is more aesthetic too, more beautiful, more exquisite; it has more grace, more meaning, more significance. And moreover, the theologian’s choice has been contaminated down the ages by so many people – Hindus, Christians, Mohammedans – by so many churches, so many religions, that have pretended to be religious and were not.

Love still remains uncontaminated; it is still virgin.

So let me repeat: rather than saying God is love, say love is God, and you will be closer to the truth. And not only closer – you will be immediately related to truth, because love is your experience. It may not be so profound that it becomes God, but still, even unrefined gold is gold. Even the uncut, unpolished diamond is diamond. The diamond may be lost in the mud, but it can be cleaned any moment; the mud cannot enter into its being.

Love is your being. And the moment we use the word ‘God’ great controversies arise. Use the word ‘love’, and theism, atheism, and all kinds of unnecessary arguments are discarded.

Love also represents the innermost core of existence itself. Existence is not indifferent to you, it is not detached. It is committed to you, it cares for you. It may not care the way you want to be cared for, but it still cares in its own way. And what you expect may not really be your need, it may be just the opposite.

Existence really fulfills your needs – not your likes and dislikes, not your wants, but your real, true, authentic needs are always taken care of. Existence cannot be indifferent to you: you are part of it. To be indifferent to you will mean it is indifferent to itself – that is impossible. Existence would have disappeared long ago if it was so.

We are its waves. We are flowers of this tree of life and existence. Your desire to be loved, and your desire to love, is your supreme most desire. It must show something of your basic fundamental nature, it must represent your innermost core – it does represent it.

Once you understand love as God, your whole vision of life will change. Then you will not go to worship in a temple or a church or a mosque: then love will be your worship. And then you will not be afraid of existence, because it cares for you. Fear will disappear. You will not be afraid even of death, because death can take away only that which is not needed any more, but it cannot destroy you. 

Existence is your mother, it cannot allow destruction. Nothing is ever destroyed. Now even physicists agree with it: nothing is ever destroyed and nothing is ever created. Not even a small grain of sand can be destroyed or created. Existence contains the same quantity of matter, life, love and energy as it has contained always, as it will contain always.

Martin Luther has said a tremendously significant thing. He says “Pecca fortiter: sin boldly.” It is strange. The statement seems to be unbelievable – a man like Luther saying, “Sin boldly.” But the meaning is really worth pondering over. He is saying: Love permeates the whole of existence, so don’t be afraid. Even if you are in sin, be boldly in it, because existence is always ready to forgive, is forgiving. Love always is forgiving. He does not mean that you should go and sin. He is simply saying: Your greatest sin is nothing compared to the forgiveness that goes on flowing from existence towards you.

Just the other day, somebody asked me, “I am a great sinner. Can I also realize God?”

You cannot be that great a sinner. You cannot be so fallen that God’s hand cannot reach you, you cannot be so weighted and burdened by sin that God cannot uplift you. The gravitation of sin cannot be more than the grace of God.

This is one of the fundamentals of Sufism that God is unconditionally forgiving – he has to be, because his nature is love. Love is his reality. It is not that love forgives: love is forgiveness. There is no question of forgiving you. The question arises only if God has already becomes angry with you. Only then does the question of forgiving arise.

But God cannot be angry with you. You are the way he has made you, you are not your own creation. How can he be angry with you? That would amount to being angry with himself; that would be a self-condemnation.

But you start thinking about small things as if you are doing great sins. The ego always loves to do great things. Even if you are doing something wrong, you want to pretend that this is the greatest wrong that has ever been done or will ever be done. You want it to be unique, incomparable; you want it to be on the top. The ego always feels good if something great is being done. It may be a sin – that doesn’t matter.

What great sin can you commit? All our sins are nothing but small things: we are small, our sins cannot be great. Our hands are small: whatsoever we do is going to remain small, because it will have our signature on it.

Your life, virtuous or wicked, is not going to be a barrier or a bridge – because you are already bridged, and there is no way of disconnecting yourself from God. And it is not a question that when you sin, God forgives you. He is forgiveness: he is continuously flowing in tremendous love towards you.

His love is like a flood; your sins are like straw: the flood will take them away. And the flood does not come to take your sins away; it is already there. To understand this, to see the point of it, is a great relief, as if a mountain suddenly disappears off your chest. You become light, weightless. And only in that weightlessness can you worship.

The sinner cannot worship, he is continuously frightened. Fear cannot create prayer. Prayer created by fear remains political, a strategy of the mind to persuade God; it is a kind of bribery. Real prayer arises out of understanding, out of love.

Luther is really right when he says, “Pecca fortiter: sin boldly.” Whatsoever you are doing, do it boldly. You belong to God and God belongs to you. This is your home. Don’t live like a stranger; don’t be here like a guest: you are part of the host. Live without fear.

But our egos continuously go on magnifying things.

A man was in love with a woman for many years. And the woman was waiting and waiting, “Now he is going to propose. Now he is going to propose.” And one day he proposed. She could not believe her own ears; she could not believe her own eyes. She has waited so long that she had almost become settled into believing that it was not going to happen.

She hugged the man, she kissed the man, and she said, “I cannot believe my own ears. I have waited so long for this!”

The man said, “Will you marry me?” And she said, “Yes, yes! A thousand times, yes!”

The man took out a small black box from his pocket, opened it, and gave her a ring. She looked very minutely at it – the diamond was so small that it was almost impossible to see it with bare eyes.

The man said, “Don’t be worried” – because she looked worried, shocked too, that after waiting so many years this man brings a wedding ring with such a small diamond. And the man was very rich. The man said, “Don’t be worried, don’t look puzzled.” And from another pocket he pulled out a magnifying glass, and he said, “Look! Look through this glass.”

Our minds are continuously magnifying. That’s how the ego exists. We magnify our virtues, we magnify our sins, we magnify everything. We make much fuss about nothing, much ado about nothing.

This magnifying glass has to be dropped absolutely. And then suddenly you see things in their perspective. We are small: our virtues are small, our sins are small. Neither are our virtues of any worth, nor are our sins of any worth. All that we can do is so small that it is irrelevant.

Your sins are not going to take you to hell. All those priests who go on telling you that are simply magnifying. And your virtues are not going to take you to heaven either, because all those virtues are so tiny, so shallow.

Then is there any hope, or not? There is no need of any hope. You are already in paradise. All that is needed is an unburdened heart to look around. You are already in paradise: you need not go anywhere. You are in God. Drop the magnifying glass, and your sins and your virtues both will disappear, because they both are creations of the magnifying glass.

An elephant was having an awful time in the jungle because a horsefly kept biting her near her tail and there was nothing she could do about it. She kept swinging her trunk, but he was far out of reach.

A little sparrow observed this and snipped the horsefly in half with his beak.

“Oh, thank you!” said the elephant. “That was such a relief.”

“My pleasure, ma’am,” said the sparrow.

“Listen, Mr. Sparrow, if there’s anything I can ever do for you, don’t hesitate to ask.”

The sparrow hesitated. “Well, ma’am…” he said.

“What is it?” said the elephant. “You needn’t be shy with me.”

“Well,” said the sparrow, “the truth is that all my life I wondered how it would feel to make love to an elephant.”

“Go right ahead,” said the elephant. “Be my guest!”

The sparrow flew around behind the elephant and began to make love immediately. Up above them, a monkey in the tree watched and began to get very excited. He started to shake the tree, and a coconut got loose and fell from the tree, hitting the elephant smack on the head. “Ouch!” said the elephant.

At which point, the sparrow looked from behind and said, “Am I hurting you, dear?”

Drop the magnifying glass, and there is neither sin nor virtue, and there are neither sinners nor saints – simple human beings, just simple human beings.

In that simplicity, God arrives. In that simplicity, existence starts pouring love. It is already pouring, but because of your ideas, great ideas about yourself, you are not receptive.

Hakim Sanai says:

From him forgiveness comes so fast,
It reaches us before repentance
Has even taken shape on our lips.

See the beauty of Sanai’s statement. This sutra is worth writing in gold in your heart.

From him forgiveness comes so fast,
It reaches us before repentance
Has even taken shape on our lips.

He is forgiveness, he is already flowing towards you. You need not even repent. You have just to be simple, unpretentious; you have to drop your sinners’ and saints’ masks. And even before repentance has taken any shape on our lips, even without that, you are forgiven.

This is the experience of all the great mystics of the world. Luther is right when he says, “Pecca fortiter: sin boldly” – because his forgiveness is immense, infinite. And whatever you do is just tiny straws: the flood will come and take them all away.

Sufism is the path of grace. No effort is needed on your part: only receptivity, openness, a loving heart, a state of surrender, a let-go. And all that so-called yogis cannot attain in millions of lives, you attain in a single instant. His forgiveness comes so fast: it is immediate, because God knows only one time, and that is now. God cannot postpone; he has no future. He cannot say ‘Tomorrow’, because there is no tomorrow for him – time means this time, this moment.

For God, all is the present. Because our vision is limited, that’s why something is past and something is future and something is present. Our vision is so limited that our present is very tiny. That is the proportion of our vision. We are looking through a keyhole into reality: we can see only this much, all else is the past.

Just sit behind a keyhole and watch. Somebody comes: you see a person suddenly emerge out of nowhere, because just a moment ago you were not able to see him. When he comes in front of the keyhole you see him, and then next moment he is gone, he has passed, again he is no more. Just a moment ago he was in the future, just a moment afterwards he is in the past.

Do you think that man has disappeared? Do you think that man suddenly appeared from nowhere and now suddenly disappears into nowhere again, and he appeared only for a single moment? It is our vision that is creating the fallacy. Come out of your hiding place, open the door, and you will be surprised: he was before you saw him, and he is after you see him. Now you will have a better vision.

For God, all is eternal now.

The thief who was crucified with Jesus asked him, “Lord, will I be able to see you again sometime in the future?” Jesus says, “Today you will be able to see me in the kingdom of my God.”

The word is ‘today’ – that is very significant. “Today you will see me in my kingdom of God.” There cannot be any question of tomorrow.

God is immediate, God is always present, so all that happens through God happens now. And it is not happening to you, God is not happening to you, because you live either in the past or in the future, and he is never in the past and never in the future.

Hence the science of meditation: it brings you to the present, it brings you to this moment. The past is a thought; it disappears when thoughts disappear. The future is also a thought; it disappears when you drop thinking. When you are in a state of no-thought – there is no past, no future, there is only the present – in that state of no-thought you are ONE, in tune with God. And suddenly the flood is there: you are flooded with light, with love, with grace. You are no more a man, you are divine. You have surpassed humanity.

-Osho

Excerpt from Unio Mystica, V. 2, Discourse #5

Copyright© OSHO International Foundation

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

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Deceptions of the Mind – Osho

If I try this method of being aware of my breathing, If I pay attention to my breathing, then I cannot do anything else, the whole attention goes to it. And if I am to do anything else then I cannot be aware of my breathing.

This will happen, so in the beginning choose a particular period in the morning, or in the evening, or at any time. For one hour just do the exercise; do not do anything else. Just do the exercise. Once you become attuned to it, then it will not be a problem. You can walk on the street and you can be aware.

Between ‘awareness’ and ‘attention’ there is a difference. When you pay attention to anything it is exclusive; you have to withdraw your attention from everywhere else. So it is a tension really. That is why it is called attention. You pay attention to one thing at the cost of everything else. If you pay attention to your breathing, you cannot pay attention to your walking or to your driving. Do not try it while you are driving because you cannot pay attention to both.

Attention means one thing exclusively. Awareness is a very different thing; it is not exclusive. It is not paying attention, it is being attentive; it is just being conscious. You are conscious when you are inclusively conscious. Your breathing is in your consciousness. You are walking and someone is passing, and you are also conscious of him. Someone is making noise on the road, some train passes by, some airplane flies by – everything is included. Awareness is inclusive, attention exclusive. But in the beginning, it will be attention.

So first try in selected periods. For one hour just be attentive to your breathing. By and by you will be able to change your attention into awareness. Then do simple things – for example, walking, walk attentively with full awareness of walking and also of breathing. Do not create any opposition between the two actions of walking and breathing. Be a watcher of both. It is not difficult. Look! For example, I can pay attention to one face here. If I pay attention to one face, all the faces will not be here for me. If I pay my attention to one face, then all the rest are bracketed out. If I pay attention only to the nose on that face, then the whole face, the remaining face, is bracketed out. I can go on narrowing down my attention to a single point.

The reverse is also possible. I pay attention to the whole face; then eyes and nose and everything are there. Then I have made my focus wider. I look at you not as individuals, but as a group. Then the whole group is in my attention. If I take you as different from the noise that is going on the street, then I am bracketing out the street. But I can look at you and the street as one whole. Then I can be aware of both you and the street. I can be aware of the whole cosmos. It depends on your focus – on its becoming greater and greater. But first start from attention and remember that you have to grow into awareness. So choose a small period. The morning is good because you are fresh, energies are vital, everything is rising; you are more alive in the morning.

Physiologists say that not only are you more alive, but your height is a little more in the morning than in the evening. If you are six feet tall, then in the morning you are six feet and one half inch and in the evening you go back to six feet. Half an inch is lost because your spine settles down when it is tired. So in the morning you are fresh, young, alive with energy.

Do this: do not make meditation the last thing on your schedule. Make it the first. Then when you feel that now it is not an effort, when you can sit for an hour together completely immersed in breathing – aware, attentive – when you only know this, that you have achieved attention of breathing without any effort; when you are relaxed and enjoying it without any forcing, then you have attained it.

Then add something else – for example, walking. Remember both; then go on adding things. After a certain period you will be capable of being aware of your breath continuously, even in sleep. And unless you are aware even in sleep you will not be able to know the depth. But this comes, by and by this comes.

One has to be patient and one has to start rightly. Know this, because the cunning mind will always try to give you a wrong start. Then you can leave it after two or three days and say, “This is hopeless.” The mind will give you a wrong start. So always remember to begin rightly, because rightly begun means half done. But we start wrongly.

You know very well that attention is a difficult thing. This is because you are totally asleep. So, if you start being attentive to breathing while you are doing something else, you cannot do it. And you are not going to leave the task, you will leave the effort of being attentive to breathing.

So do not create unnecessary problems for yourself. In twenty-four hours you can find a small corner. Forty minutes will do… so do the technique there. But the mind will give many excuses. The mind will say, “Where is the time? There is already too much work to be done. Where is the time?” Or the mind will say, “It is not possible now, so postpone it. Sometime in the future when things are better, then you will do it.” Beware of what your mind says to you. Do not be too trusting of the mind. And we are never doubtful. We can doubt everyone but we never doubt our own minds.

Even those who talk so much of skepticism, of doubt, of reason, even they never doubt their own minds. And your mind has brought you to the state you are in. If you are in a hell, your mind has brought you to this hell, and you never doubt this guide. You can doubt any teacher, any master, but you never doubt your mind. With unflinching faith, you move with your mind as the guru. And your mind has brought you to the mess, to the misery that you are. If you are going to doubt anything, doubt first your own mind. And whenever your mind says something, think twice.

Is it true that you do not have any time? Really? You do not have any time to meditate – to give one hour to meditation? Think twice. Ask again and again to the mind, “Is this the case, that I do not have any time?”

I don’t see it. I have not seen a man who does not have more than enough time. I go on seeing people who are playing cards, and they say, “We are killing time.” They are going to the movies and they say, “What to do?” They are killing time, gossiping, reading the same newspaper again and again, talking about the same things they have been talking about for their whole lives, and they say, “We don’t have any time.” For unnecessary things they have enough time. Why?

With an unnecessary thing mind is not in any danger. The moment you think of meditation, mind becomes alert. Now you are moving in a dangerous dimension, because meditation means the death of the mind. If you move into meditation, sooner or later your mind will have to dissolve, retire completely. The mind becomes alert and it begins to say many things to you: “Where is the time? And even if there is time, then more important things are to be done. First postpone it until later. You can meditate at any time. Money is more important. Gather money first, then meditate at your leisure. How can you meditate without money? So pay attention to money, then meditate later on.”

Meditation can be postponed easily, you feel, because it is not concerned with your immediate survival. Bread cannot be postponed – you will die. Money cannot be postponed – it is needed for your basic necessities. Meditation can be postponed; you can survive without it. Really, you can survive without it easily.

The moment you go deep in meditation, you will not survive on this earth at least – you will disappear. From the circle of this life, this wheel, you will disappear. Meditation is like death, so the mind becomes afraid. Meditation is like love, so the mind becomes afraid. “Postpone,” it says, and you can go on postponing ad infinitum. Your mind is always saying things like this. And do not think I am talking about others. I am talking particularly about you.

I have come across many intelligent people who go on saying very unintelligent things about meditation. One man came from Delhi; he is a big government official. He came only for the purpose of learning meditation here. He had come from Delhi, and he stayed seven days here. I told him to go to the morning meditation class on Chowpatty beach in Bombay, but he said, “But that is difficult. I cannot get up so early.” And he will never think over what his mind has told him. Is this so difficult? Now you will know: the exercise can be simple, but your mind is not so simple. The mind says, “How can I get up in the morning at six o’clock?”

I was in a big city, and the collector of that city came to meet me at eleven o’clock at night. I was just going to my bed, and he came and said, “No! It is urgent. I am very disturbed. It is a question of life and death,” he told me. “So please give me at least half an hour. Teach me meditation; otherwise I might commit suicide. I am very much disturbed, and I am so frustrated that something must happen in my inner world. My outer world is lost completely.”

I told him, “Come in the morning at five o’clock.” He said, “That is not possible.” It is a question of life and death, but he cannot get up at five o’clock. He said, “That is not possible. I never get up so early.”

“Okay,” I told him, “Then come at ten.”

He said, “That will also be difficult because by ten-thirty I am to be present at my office.”

He cannot take one day’s leave, and it is a question of life and death. So I told him, ”Is it a question of your life and death or my life and death? Whose?” And he was not an unintelligent man, he was intelligent enough. These tricks were very intelligent.

So do not think that your mind is not playing the same tricks. It is very intelligent, and because you think it is your mind you never doubt it. It is not yours; it is just a social product. It is not yours! It has been given to you, it has been forced upon you. You have been taught and conditioned in a certain way. From the very childhood your mind has been created by others – parents, society, teachers. The past is creating your mind, influencing your mind. The dead past is forcing itself upon the living continuously. The teachers are just the agents – agents of the dead against the living. They go on forcing things upon your mind. But the mind is so intimate with you, the gap is so small, that you become identified with it.

You say, “I am a Hindu.” Think again, reconsider it. You are not a Hindu. You have been given a Hindu mind. You were born just a simple, innocent being – not a Hindu, not a Mohammedan. But you were given a Mohammedan mind, a Hindu mind. You were forced, encaged, imprisoned in a particular condition, and then life goes on adding to this mind and this mind becomes heavy – heavy on you. You cannot do anything; the mind starts forcing its own way upon you. Your experiences are being added to the mind. Constantly, your past is conditioning your every present moment. If I say something to you, you are not going to think about it in a fresh way, in an open way. Your old mind, your past will come in between, will begin to talk and chatter for or against.

Remember, your mind is not yours, your body is not yours; it comes from your parents. Your mind is also not yours; it also comes from your parents. Who are you?

Either one is identified with the body or with the mind. You think you are young, you think you are old, you think you are a Hindu, you think you are a Jain, you are a Parsi. You are not! You were born as a pure consciousness. These are all imprisonments. These techniques which look so simple to you will not be so simple, because this mind will create constantly many, many complexities and problems.

Just a few days before, a man came to me and he said, “I am trying your method of meditation, but tell me, in what scripture is it given? If you can convince me that it is given in my religious scripture, then it will be easier for me to do.” But why will it be easier for him to do if it is written in a scripture? Because then the mind will not create a problem. The mind will say, “Okay! This belongs to us, so do it.” If it is not written in any scripture then the mind will say, “What are you doing?” The mind goes against it.

I said to the man, “You have been doing this method for three months. How are you feeling?” He said, “Wonderful. I am feeling very wonderful. But tell me… give some authority from the scriptures.” His own feeling is not an authority at all. He says, “I am feeling wonderful. I have become more silent, more peaceful, more loving. I am feeling wonderful.” But his own experience is not the authority. The mind asks for an authority from the past.

I told him, “It is not written anywhere in your scriptures. Rather, many things which are against this technique are written.” His face became sad. And then he said, “Then it will be difficult for me to do it and to continue it.”

Why is his own experience not of any value?

The past – the conditioning, the mind – is constantly molding you and destroying your present. So remember, and be aware. Be skeptical and doubting about your mind. Do not trust it. If you can attain to this maturity of not trusting your mind, only then will these techniques be really simple, helpful, functioning. They will work miracles – they can work miracles.

These techniques, these methods cannot be understood intellectually at all. I am trying the impossible, but then why am I trying? If they cannot be understood intellectually, then why am I talking to you? They cannot be understood intellectually, but there is no other way to make you aware of certain techniques which can change your life totally. You can understand only intellect, and this is a problem. You cannot understand anything else; you can understand only the intellect. And these techniques cannot be understood intellectually, so how to communicate?

Either you should become capable of understanding without intellect being brought in, or some method should be found so that these techniques can be made intellectually understandable. The second is not possible, but the first is possible. 

You will have to start intellectually, but do not cling to it. When I say “Do,” try doing. If something begins to happen within you, then you will be capable of throwing your intellect aside and reaching toward me directly without the intellect, without any effort, without the meditator. But start doing something. We can go on talking for years and years, your mind can be stuffed with many things, but that is not going to help. Rather, it may harm you because you will begin to know many things. And if you know many things you will become confused. It is not good to know many things. It is good to know a little and to practice it. A single technique can be helpful; something done is always helpful. What is the difficulty in doing it?

Deep down somewhere there is fear. The fear is that if you do it, it may be that something stops happening – that is the fear. It may look paradoxical, but I have been meeting so many – so many persons – who think they want to change. They say they need meditation; they ask for a deep transformation, but deep down they are also afraid. They are dual – double; they have two minds. They go on asking about what to do, never doing it. Why then do they go on asking? Just to deceive themselves that they are really interested in transforming themselves. That is why they are asking.

This gives a facade, an appearance that they are really, sincerely interested in changing themselves. That is why they are asking, going to this guru and that, finding, trying, but they never do anything. Deep down they are afraid.

Eric Fromm has written a book, Fear of Freedom. The title seems contradictory. Everyone thinks that they like freedom; everyone thinks that they are endeavoring for freedom – in this world and in “that world” also. “We want moksha – liberation – we want to be freed from all limitations, from all slaveries. We want to be totally free,” they say. But Eric Fromm says that man is afraid of freedom. We want it, we go on saying that we want it, we go on convincing ourselves that we want it, but deep down we are afraid of freedom. We do not want it! Why? Why this duality?

Freedom creates fear, and meditation is the deepest freedom possible. You are not freed only from outward limitations, you are freed from inner slavery – the very mind, the base of slavery. You are freed from the whole past. The moment you have no mind, the past has disappeared. You have transcended history; now there is no society, no religion, no scripture, no tradition, because they all have their abode in the mind. Now there is no past, no future, because past and future are part of the mind, the memory and the imagination.

Then you are here and now in the present. Now there is not going to be any future. There will be now and now and now – eternal now. Then you are freed completely; you transcend all tradition, all history, body, mind, everything. One becomes free of the fearful. Such freedom? Then where will you be? In such freedom, can you exist? In such freedom, in such vastness, can you have your small “I” – your ego? Can you say “I am?”

You can say, “I am in bondage,” because you can know your boundary. When there is no bondage there is no boundary. You become just a state, nothing more… absolute nothingness, emptiness. That creates fear, so one goes on talking about meditation, about how to do it, and one goes on without doing it.

All the questions arise out of this fear. Feel this fear. If you know it, it will disappear. If you do not know it, it will continue. Are you ready to die in the spiritual sense? Are you ready to be not?

Whenever anyone came to Buddha he would say, “This is the basic truth – that you are not. And because you are not you cannot die, you cannot be born; and because you are not you cannot be in suffering, in bondage. Are you ready to accept this?” Buddha would ask, “Are you ready to accept this? If you are not ready to accept this, then do not try meditation now. First try to find out whether you really are or you are not. Meditate on this first: is there any self? Is there any substance within or are you just a combination?”

If you manage to find out, you will find that your body is a combination. Something has come from your mother, something has come from your father, and all else has come from food. This is your body. In this body you are not, there is no self. Contemplate on the mind: something has come from here, something from there. Mind has nothing that is original. It is just accumulation.

Find out if there is any self in the mind. If you move deep, you will find that your identity is just like an onion. You peel off one layer and another layer comes up; you peel off another layer and still another layer comes up. You go on peeling layers off, and ultimately you come to a nothingness. With all the layers thrown off, there is nothing inside. Body and mind are like onions. When you have peeled off both body and mind, then you come to encounter a nothingness, an abyss, a bottomless void. Buddha called it shunya.

To encounter this shunya, to encounter this void, creates fear. That fear is there. That is why we never do meditation. We talk about it, but we never do anything about it. That fear is there. You know deep down that there is a void, but you cannot escape this fear. Whatsoever you do, the fear will remain unless you encounter it. That is the only way. Once you encounter your nothingness, once you know that within you are just like a space, shunya, then there will be no fear. Then there cannot be any fear, because this shunya, this void, cannot be destroyed. This void is not going to die. That which was going to die is no more; it was nothing but the layers of an onion.

That is why many times in deep meditation, when one comes nearer to this nothingness, one becomes afraid and starts trembling. One feels that one is going to die, one wants to escape from this nothingness back to the world. And many go back; then they never turn within again. As I see it, every one of you have tried in some life or other some meditative technique. You have been near to the nothingness, and then fear gripped you and you escaped. And deep in your past memories, that memory is there; that becomes the hindrance. Whenever you again think of trying meditation, that past memory deep down in your unconscious mind again disturbs you and says, “Go on thinking; do not do it. You have done it once.”

It is difficult to find a man – and I have looked into many – who has not tried meditation once or twice in some life. The memory is there, but you are not conscious of it, you are not aware of where the memory is. It is there. Whenever you begin to do something that becomes a barrier, this and that begin to stop you in many ways. So, if you are really interested in meditation, find out about your own fear of it. Be sincere about it: are you afraid? If you are afraid, then first something has to be done about your fear, not about meditation.

Buddha used to try many devices. Sometimes someone would say to him, “I am afraid of trying meditation.” And this is a must: the master must be told that you are afraid. You cannot deceive the master… and there is no need – it is deceiving yourself. So whenever someone would say, “I am afraid of meditation,” Buddha would say, “You are fulfilling the first requirement.” If you say yourself that you are afraid of meditation, then something becomes possible. Then something can be done because you have uncovered a deep thing. So what is the fear? Meditate on it. Go and dig out where it comes from, what the source is.

All fear is basically death-oriented. Whatsoever its form, mode, whatsoever its shape, name, all fear is death-oriented. If you move deep, you will find that you are afraid of death.

If someone came to Buddha and said, “I am afraid of death, I have found this out,” Buddha would say, “Then go to the burning ghat, go to the cemetery, and meditate on a funeral pyre. People are dying daily – they will be burned. Just remain there at the marghat – cemetery – and meditate on the burning pyre. When their family members have gone, you remain there. Just look into the fire, at the burning body. When everything is becoming smoke, you just look at it deeply. Do not think, just meditate on it for three months, six months, nine months.

“When it becomes a certainty to you that death cannot be escaped, when it becomes absolutely certain that death is the way of life, that death is implied in life, that death is going to be, that there is no way out and you are already in it, only then come to me.”

After meditating on death, after seeing every day, night and day, dead bodies being burned, dissolved into ashes – just a smoke remains and then disappears – after meditating for months together, a certainty will arise: the certainty that death is inevitable. It is the only certainty really. The only thing certain in life is death. Everything else is uncertain: it may be or it may not be. But you cannot say that it may be or it may not be for death. It is; it is going to be. It has already occurred. The moment you entered life, you entered death. Now nothing can be done about it.

When death is certain there is no fear. Fear is always with things which can be changed. If death is to be, fear disappears. If you can change, if you can do something about death, then fear will remain. If nothing can be done, if you are already in it, then it is absolutely certain that fear will disappear. When fear of death had disappeared, Buddha would allow you to meditate. He would say, “Now you can meditate.”

So you also go deep into your mind. And listening to these techniques will be helpful only when your inner barriers are broken, when inner fears disappear and you are certain that death is the reality. So if you die in meditation there is no fear – death is certain. Even if death occurs in meditation, there is no fear. Only then can you move – and then you can move at rocket speed because the barriers are not there.

It is not distance that takes time, but the barriers. You can move this very moment if there is no barrier. You are already there but for the barrier. It is a hurdle race, and you go on putting up more and more hurdles. You feel good when you cross a hurdle; you feel good that now you have crossed the hurdle. And the idiocy of it, the foolishness of it, is that the hurdle was placed there by you in the first place. It was never there. You go on putting up hurdles, then jumping over them, then feeling good; then you go on putting up more hurdles, then jumping. You move in a circle and never, never reach to the center.

Mind creates hurdles because mind is afraid. It will give you many explanations as to why you are not doing meditation. Do not believe it. Go deep, find out the basic cause. Why does a person go on talking about food and yet never eat? What is the problem? The man seems mad!

Another man goes on talking about love and never loves, another man goes on talking about something else and never does anything about it. This talking becomes obsessive; it becomes a compulsion. One goes on, one sees talking as a doing. By talking you feel that you are doing something, so you feel at ease. You are doing something – at least talking, at least reading, at least listening. This is not doing. This is deceptive; do not fall into the deception.

I will be talking here about these one hundred and twelve methods not to feed your mind, not to make you more knowledgeable, not to make you more informed. I am not trying to make you a pundit. I am talking here in order to give you a certain technique which can change your life. So whichever method appeals to you, do not start talking about it – do it! Be silent about it and do it. Your mind will raise many questions. Just inquire deeply first before asking me. Inquire deeply first whether those questions are really significant or if your mind is just deceiving you.

Do, then ask. Then your questions become practical. And I know which question has been asked through doing and which question has been asked just through curiosity, just through intellect. So by and by I will not answer your intellectual questions at all. Do something – then your questions become significant. These questions which say, “This exercise is a very simple one,” are not asked after doing. This is not so simple. In the end I must repeat again: You are already the truth.

Only a certain awakening is needed.

You are not to go anywhere else. You are to go into yourself, and the going is possible this very moment. If you can put aside your mind, you enter here and now.

These techniques are for putting your mind aside. These techniques are not really for meditation; they are for putting the mind aside. Once the mind is not there, you are!

I think this is enough for today, or even more than enough.

-Osho

From The Book of Secrets, Discourse #4

Copyright© OSHO International Foundation

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

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Remaining Loose and Natural – Osho

Without making an effort, but remaining loose and natural….

And this is the whole method of Tilopa, and the whole method of Tantra: Without making an effort… because if you make an effort, the ego is strengthened. If you make an effort, you come in.

So love is not an effort, you cannot make an effort to love. If you make an effort, there is no love. You flow into it, you don’t make an effort, you simply allow it to happen, you don’t make an effort It is not a doing, it is a happening: Without making an effort…. And the same is the case with the total, the final: you don’t make an effort, you simply float with it… But remaining loose and natural. This is the way, this is the very ground of Tantra.

Yoga says make an effort, and Tantra says don’t make any effort. Yoga is ego-oriented, finally it will take the jump, but Tantra is, from the very beginning, non-ego-oriented. Yoga, in the end, attains to such significance, such meaning, such depth, that it says to its seeker, “Now drop the ego” – only in the end; Tantra from the very beginning, from the very first step….

I would like to say it in this way, in such a way: where Yoga ends, Tantra starts. The highest peak of Yoga is the beginning of Tantra – and Tantra leads you to the ultimate goal. Yoga can prepare you for Tantra, that’s all, because the final thing is to be effortless, “loose and natural.”

What does Tilopa mean by “loose and natural”? Don’t fight with yourself, be loose. Don’t try to make a structure around yourself of character, of morality. Don’t discipline yourself too much; otherwise your very discipline will become the bondage. Don’t create an imprisonment around you. Remain loose, floating, move with the situation, respond to the situation. Don’t move with a character jacket around you, don’t move with a fixed attitude. Remain loose like water, not fixed like ice. Remain moving and flowing; wherever the nature leads you, go. Don’t resist, don’t try to impose anything on you, your being.

But the whole society teaches you to impose something or other: be good, be moral, be this and that. And Tantra is absolutely beyond society, culture and civilization. It says if you are too much cultured you will lose all that is natural, and then you will be a mechanical thing, not floating, not flowing. So don’t force a structure around you – live moment to moment, live with alertness. And this is a deep thing to be understood.

Why do people try to create a structure around them? So that they don’t need alertness – because if you have no character around you, you will need to be very very aware: because each moment the decision has to be taken. You don’t have a prefabricated decision, you don’t have an attitude.
You have to respond to the situation. Something is there, and you are absolutely unprepared for it – you will have to be very very aware.

To avoid awareness people have created a trick, and the trick is character. Force yourself into a certain discipline so that whether you are aware or not, the discipline will take care of you. Make a habit of always saying the truth; make it a habit, then you need not be worried about it. Somebody asks, you will say the truth, out of habit – but out of habit a truth is dead.

And life is not so simple. Life is a very very complex phenomenon. Sometimes a lie is needed, and sometimes a truth can be dangerous – and one has to be aware. For example, if through your lie somebody’s life is saved, and through your lie nobody is harmed and somebody’s life is saved, what will you do? If you have a fixed mind that you have to be true, then you will kill a life.

Nothing is more valuable than life, no truth, nothing is more valuable than life. And sometimes your truth can kill somebody’s life. What will you do? Just saving your own old pattern and habit, your own ego that “I am a truthful man,” you will sacrifice a life – just being a truthful man, just to be that? This is too much, you are completely mad! If a life can be saved, even if people think that you are a liar, what is wrong in it? Why bother too much about what people say about you?

It is difficult! It is not so easy to create a fixed pattern because life goes on moving and changing, and every moment there is a new situation and one has to respond to it. Respond with full awareness, that’s all. And let the decision come out of the situation itself, not prefabricated, not imposed. Don’t carry a built-in mind just remain loose and aware and natural.

And this is how a real religious man is; otherwise, the so-called religious persons are just dead. They act out of their habits, they go on acting out of their habits – this is a conditioning, this is not a freedom. Consciousness needs freedom.

Be loose: remember this word as deeply as possible. Let it penetrate you. Be loose – so in every situation you can flow, easily, water-like; so if the water is poured into a glass, it takes the shape of the glass. It doesn’t resist, it doesn’t say, “This is not my form.” If the water is poured into a jar, into
a jug, it takes the shape of that. It has no resistance, it is loose. Remain loose like water.

Sometimes you will have to move south and sometimes north, you will have to change directions; according to the situations you will have to flow. But if you know how to flow, it is enough. The ocean is not very far away if you know how to flow.

So don’t create a pattern – and the whole society tries to create a pattern, and all the religions try to create a pattern. Only very few enlightened persons have been courageous enough to say the truth – the truth that: Be loose and natural! If you are loose you will be natural, of course.

Tilopa doesn’t say, “Be moral,” he says, “Be natural.” And these are completely, diametrically opposite dimensions. A moral man is never natural, cannot be. If he feels angry he cannot be angry because the morality doesn’t allow it. If he feels loving he cannot be loving because the morality is there. It is always according to the morality that he acts; it is never according to his nature.

And I tell you: if you start moving according to moral patterns and not according to your nature, you will never reach the state of Mahamudra, because it is a natural state, the highest peak of being natural. I tell you: if you feel angry, be angry – but perfect awareness has to be retained. Anger
should not overpower your consciousness, that’s all.

Let anger be there, let it happen, but be fully alert to what is happening. Remain loose, natural, aware, watching what is happening. By and by, you will see many things have simply disappeared, they don’t happen any more – and without making any effort on your part. You never tried to kill them and they have simply disappeared.

When one is aware, anger by and by disappears. It becomes simply stupid – not bad, remember, because “bad” is a loaded value. It becomes simply stupid! It is not that because it is bad you don’t move into it, it is simply foolish; it is not a sin, but simply stupid. Greed disappears, it is stupid.
Jealousy disappears, it is stupid.

Remember this valuation. In morality there is something good and something bad. In being natural there is something wise and something stupid. A man who is natural is wise, not good. A man who is not natural is stupid, not bad. There is nothing bad and nothing good, only wise things and foolish things. And if you are foolish you harm yourself and others, and if you are wise you don’t harm anybody – neither others, nor you. There is nothing like sin and there is nothing like virtue – wisdom is all. If you want to call it virtue, call it virtue. And ignorance is there if you want to call it sin – that is the only sin.

So how to transform your ignorance into wisdom? That is the only transformation – and you cannot force it: it happens when you are loose and natural.

... Remaining loose and natural, one can break the yoke – Thus gaining liberation.

And one becomes totally free. It will be difficult in the beginning, because constantly the old habits will be there forcing you to do something: you would like to be angry – but the old habit simply starts a smile on your face. There are people that, whenever they smile, you can be certain that they are
angry. In their very smile they show their anger. They are hiding something, a false smile spreads on their faces. These are the hypocrites.

A hypocrite is an unnatural man: if anger is there he will smile; if hate is there he will show love; if he feels murderous, he will pretend compassion. A hypocrite is a perfect moralist – absolutely artificial, a plastic flower, ugly, of no use; not a flower at all, just a pretension.

Tantra is the natural way: be loose and natural. It will be difficult because the old habits have to be broken. It is difficult because you will have to live in a society of hypocrites. It will be difficult because everywhere you will find a conflict with the hypocrites – but one has to go through it. It will be arduous because there are many investments in false, artificial pretensions. You may feel completely alone, but this will be only a passing phase. Soon others will start feeling your authenticity. And remember, even an authentic anger is better than a pretended smile, because at least it is authentic. And a
man who cannot be authentically angry, cannot be authentic at all. At least he is authentic, true to his being. Whatsoever is happening, you can rely on him that it is true.

And this is my observation: that a true anger is beautiful and a false smile is ugly; and a true hate has its own beauty, just like true love – because beauty is concerned with truth. Neither is it concerned with hate, nor with love – beauty is of the true. Truth is beautiful in whatsoever form. A truly dead
man is more beautiful than a falsely alive man, because at least the basic quality is there of being true.

Mulla Nasruddin’s wife died, and the neighbors gathered, but Mulla Nasruddin was standing there completely unaffected, as if nothing had happened. Neighbors started crying and weeping and they said, “What are you standing there for, Nasruddin? She is dead.”

Nasruddin said, “Wait! She is such a liar – at least for three days I have to wait and see whether it is true or not.”

Remember this – that beauty of truth, authenticity. Become more authentic and you will have a flowering. And the more authentic you become, by and by you will feel many things are falling away – of their own accord. You never made any effort to do it; they are falling of their own accord. And
once you know the knack of it, then you become more and more loose, more and more natural, authentic. And, says Tilopa:

One can break the yoke – Thus gaining liberation.

The liberation is not very far away, it is just hidden behind you. Once you are authentic and the door is open – but you are such a liar, you are such a pretender, you are such a hypocrite, you are so deeply false; that’s why you feel that the liberation is very very far away. It is not! For an authentic
being, liberation is just natural. It is as natural as anything.

As water flows towards the ocean, as vapor rises towards the sky, as the sun is hot and the moon is cool, so for an authentic being is liberation. It is nothing to be bragged about. It is nothing that you have to tell people that you have gained something.

When Lin Chi was asked, “What has happened to you? People say that you have become enlightened,” he shrugged his shoulders and said, “Happened? Nothing. I cut wood in the forest, and carry water to the ashram – carry water from the well, cut wood because the winter is approaching.” He shrugged his shoulders – a very meaningful gesture.

He is saying, “Nothing has happened. What nonsense you are asking! It is natural: carrying water from the well, cutting wood in the forest. Life is absolutely natural.” Says Lin Chi, “When I feel sleepy, I go to sleep; and when I feel hungry, I eat. Life has become absolutely natural.”

Liberation is your being perfectly natural. Liberation is not something to be bragged about, that you have attained something very great. It is nothing great, it is nothing extraordinary. It is just being natural, just being yourself.

So what to do?

Drop pretensions, drop hypocrisies, drop all that you have cultivated around your natural being – become natural. In the beginning it will be a very very arduous thing, but only in the beginning. Once you get attuned to it, others will also start feeling something has happened to you, because an
authentic being is such a force, such a magnetism. They will start feeling something has happened: “This man no more moves as part of us, he has become totally different.” And you will not be at a loss, because only artificial things will drop.

And once the emptiness is created by throwing away artificial things, pretensions, masks, then the natural being starts flowing. It needs space.
Be empty, loose and natural. Let that be the most fundamental principle in your life.

-Osho

Excerpt from Tantra: The Supreme Understanding, Discourse #1

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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Surrender and 112 Meditation Techniques – Osho

On the path of surrender, how does the seeker come to the right technique out of one hundred and twelve methods? 

On the path of will there are methods – these one hundred and twelve methods. On the path of surrender, surrender itself is the method, there are no other methods – remember this. All methods are non-surrendering, because a method means depending on yourself. You can do something; the technique is there, so you do it. On the path of surrender, you are no more, so you cannot do anything. You have done the ultimate, the last: you have surrendered. On the path of surrender, surrender is the only method.

All these one hundred and twelve methods require a certain will; they require something to be done by you. You manipulate your energy, you balance your energy, you create a center in your chaos. You do something. Your effort is significant, basic, required. On the path of surrender only one thing is required – you surrender. We will go deep into these one hundred and twelve methods, so it is good to say something about surrender because it has no method.

In these one hundred and twelve methods there will be nothing about surrender. Why has Shiva not said anything about surrender? Because nothing can be said. Bhairavi herself, Devi herself, has reached Shiva not through any method. She has simply surrendered. So this must be noted. She is asking these questions not for herself, these questions are asked for the whole humanity. She has attained Shiva. She is already in his lap; she is already embraced by him. She has become one with him, but still she is asking.

So remember one thing, she is not asking for herself; there is no need. She is asking for the whole humanity. But if she has attained, why is she asking Shiva? Can she herself not speak to the humanity? She has come through the path of surrender, so she doesn’t know anything about method. She herself has come through love; love is enough unto itself. Love doesn’t need anything more. She has come through love, so she doesn’t know anything about any methods, techniques. That is why she is asking.

So Shiva relates one hundred and twelve methods. He also will not talk about surrender because surrender is not a method really. You surrender only when every method has become futile, when you cannot reach by any method. You have tried your best. You have knocked on every door and no door opens, and you have passed through all the routes and no route reaches. You have done whatsoever you can do, and now you feel helpless. In that total helplessness surrender happens. So, on the path of surrender there is no method.

But what is surrender and how does it work? And if surrender works, then what is the need of one hundred and twelve methods? Then why go into them unnecessarily? – the mind will ask. Then okay! If surrender works, it is better to surrender. Why go on hankering after methods? And who knows whether a particular method will suit you or not? And it may take lives to find out. So, it is good to surrender, but it is difficult. It is the most difficult thing in the world.

Methods are not difficult. They are easy; you can train yourself. But for surrender you cannot train yourself… no training! You cannot ask how to surrender; the very question is absurd. How can you ask how to surrender? Can you ask how to love?

Either there is love or there is not, but you cannot ask how to love. And if someone tells you and teaches you how to love, remember, then you will never be capable of love. Once a technique is given to you for love, you will cling to the technique. That is why actors cannot love. They know so many techniques, so many methods – and we are all actors. Once you know the trick how to love, then love will not flower because you can create a facade, a deception. And with the deception you are out of it, not involved. You are protected.

Love is being totally open, vulnerable. It is dangerous. You become insecure. We cannot ask how to love; we cannot ask how to surrender. It happens! Love happens, surrender happens. Love and surrender are deeply one. But what is it? And if we cannot know how to surrender, at least we can know how we are maintaining ourselves from surrendering, how we are preventing ourselves from surrendering. That can be known and that is helpful.

How is it that you have not surrendered yet? What is your technique of non-surrendering? If you have not fallen in love yet, then the real problem is not how to love. The real problem is to dig deep to find out how you have lived without love, what is your trick, what is your technique, what is your structure – your defense structure, how you have lived without love. That can be understood, and that should be understood.

First thing: we live with the ego, in the ego, centered in the ego. I am without knowing who I am. I go on announcing, “I am.” This “I-am-ness” is false, because I do not know who I am. And unless I know who I am, how can I say “I”? This “I” is a false “I”. This false “I” is the ego. This is the defense. This protects you from surrendering.

You cannot surrender, but you can become aware of this defense measure. If you have become aware of it, it dissolves. By and by, you are not strengthening it, and one day you come to feel, “I am not.” The moment you come to feel “I am not,” surrender happens. So try to find out whether you are. Really, is there any center in you that you can call your “I”?. Go deep down within yourself, go on trying to find out where is this “I”, where is the abode of this ego.

Rinzai went to his master and he said, “Give me freedom!” The master said, “Bring yourself. If you are, I will make you free. But if you are not, then how can I make you free? You are already free. And freedom,” his master said, “is not your freedom. Really, freedom is freedom from ‘you’. So go and find out where this ‘I’ is, where you are, then come to me. This is the meditation. Go and meditate.”

So the disciple Rinzai goes and meditates for weeks, months, and then he comes. Then he says, “I am not the body. Only this much I have found.” So the master says, “This much you have become free. Go again. Try to find out.” Then he tries, meditates, and he finds that “I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” He comes and says, “I am not my mind.” So his master says, “Now you are three-fourths liberated. Now go again and find out who you are.”

So he was thinking, “I am not my body. I am not my mind.” He had read, studied, he was well informed, so he was thinking, “I am not my body, not my mind, so I must be my soul, my atma.” But he meditated, and then he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies.

So he came running one day and he said, “Now I am no more!” Then his master said, “Am I now to teach you the methods for freedom?” Rinzai said, “I am free because I am no more. There is no one to be in bondage. I am just a wide emptiness, a nothingness.”

Only nothingness can be free. If you are something, you will be in bondage. If you are, you will be in bondage. Only a void, a vacant space, can be free. Then you cannot bind it. Rinzai came running and said, “I am no more. Nowhere am I to be found.” This is freedom. And for the first time he touched his master’s feet – for the first time! Not actually, because he had touched them many times before also. But the master said, “For the first time you have touched my feet.”

Rinzai asked, “Why do you say for the first time? I have touched your feet many times.” The master said, “But you were there, so how could you touch my feet while you were already there? While you are there how can you touch my feet?” The “I” can never touch anybody’s feet. Even though it apparently looks like it touches somebody’s feet, it is touching its own feet, just in a round-about way. “You have touched my feet for the first time,” the master said, “because now you are no more. And this is also the last time,” the master said. “The first and the last.”

Surrender happens when you are not, so you cannot surrender. That is why surrender cannot be a technique. You cannot surrender – you are the hindrance. When you are not, surrender is there. So you and surrender cannot cohabit, there is no coexistence between you and surrender. Either you are or surrender is. So, find out where you are, who you are. This inquiry creates many, many surprising results.

Raman Maharshi used to say, “Inquire ‘Who am I?’” It was misunderstood. Even his nearest disciples have not understood the meaning of it. They think that this is an inquiry to find out really “Who am I?” It is not! if you go on inquiring “Who am I?” you are bound to come to the conclusion that you are not. This is not really an inquiry to find out “Who am I?” Really, this is an inquiry to dissolve.

I have given many this technique, to inquire within “Who am I?” Then a month or two months later, they will come to me and say, “I have still not found ‘Who am I?’ The question is still the same; there is no answer.”

So I tell them, “Continue. Someday the answer will come.” And they hope that the answer will come. There is going to be no answer. It is only that the question will dissolve. There is not going to be an answer, that “You are this.” Only the question will dissolve. There will be no one to ask even “Who am I?” And then you know.

When the “I” is not, the real “I” opens. When the ego is not, you are for the first time encountering your being. That being is void. Then you can surrender; then you have surrendered. You are surrender now. So there can be no techniques, or only negative techniques like this inquiry into “Who am I?”

How does surrender work? If you surrender, what happens? We will come to understand how methods work. We will go deep into methods, and we will come to know how they work. They have a scientific basis of working.

When you surrender you become a valley; when you are an ego you are like a peak. Ego means you are above everyone else, you are somebody. The others may recognize you, may not recognize you – that is another thing. You recognize that you are above everyone. You are like a peak; nothing can enter you.

When one surrenders, one becomes like a valley. One becomes depth, not height. Then the whole existence begins to pour into him from everywhere. He is just a vacuum, just a depth, an abyss, bottomless. The whole existence begins to pour from everywhere. You can say God runs from everywhere to him, enters him from every pore, fills him totally.

This surrender, this becoming a valley, an abyss, can be felt in many ways. There are minor surrenders; there are major surrenders. Even in minor surrenders you feel it. Surrendering to a master is a minor surrender, but you begin to feel it because the master begins to flow into you immediately. If you surrender to a master, suddenly you feel his energy flowing into you. If you cannot feel energy flowing into you, then know well you have not surrendered even in a minor way.

There are so many stories which have become meaningless for us because we do not know how they happened. Mahakashyap came to Buddha, and Buddha just touched his head with his hand, and the thing happened. And Mahakashyap began to dance. So, Ananda asked Buddha, “What has happened to him? And I have been for forty years with you! Is he mad? Or is he just fooling others? What has happened to him? And I have touched your feet thousands and thousands of times.”

Of course, to Ananda, this Mahakashyap will either look like he is mad or as if he is just deceiving. He was with Buddha for forty years, but there was a problem. He was his elder brother, Buddha’s elder brother; that was the problem. When Ananda came to Buddha forty years before, the first thing he said to Buddha was this: “I am your elder brother, and when you will initiate me, I will become your disciple. So allow me three things before I become your disciple, because then I cannot demand. One, I will always be with you. Give me this promise, that you will not say to me, ‘Go somewhere else.’ I will follow you.

“Secondly, I will sleep in the same room where you sleep. You cannot say to me, ‘Go out.’ I will be with you like your shadow. And thirdly, if I bring anyone at any time, even at midnight, you will have to answer him. You cannot say, ‘This is not the time.’ And give me these three promises while I am still your elder brother, because once I become your disciple I will have to follow you. You are still younger than me, so give me these promises.”

So Buddha promised, and this became the problem. For forty years Ananda was with Buddha, but he could never surrender, because this is not the spirit of surrender. Ananda asked many, many times, “When am I going to attain?” Buddha said, “Unless I die, you will not attain.” And Ananda could attain only when Buddha died.

What happened to this Mahakashyap suddenly? Is Buddha partial – partial to Mahakashyap? He is not! He is flowing, constantly flowing. But you have to be a valley, a womb, to receive him. If you are above him, how can you receive? That flowing energy cannot come to you, it will miss you. So bow down. Even in a minor surrender with a master, energy begins to flow. Suddenly, immediately, you become a vehicle of a great force.

There are thousands and thousands of stories… just by a touch, just by a look, someone became enlightened. They do not appear rational to us. How is this possible? This is possible! Even a look from the master into your eyes will change your total being, but it can change only if your eyes are just vacant, valley-like. If you can absorb the look of the master, immediately you will be different.

So these are minor surrenders that happen before you surrender totally. And these minor surrenders prepare you for the total surrender. Once you have known that through surrender you receive something unknown, unbelievable, unexpected, never even dreamed of, then you are ready for a major surrender. And that is the work of the master – to help you in minor surrenders so that you can gather courage for a major surrender, for a total surrender.

-Osho

From The Book of Secrets, Discourse #2

Copyright© OSHO International Foundation

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

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Enlightenment is the Key – Osho

Enlightenment is certainly the key, but almost all the traditions are against it – and there is a reason why they are against it. The most fundamental reason is that if enlightenment is a reality, God becomes an unreality. If your own illumination is the ultimate, then nothing can be above it. Then man’s own consciousness becomes the highest reality.

Religions and traditions believing in God cannot allow enlightenment. It goes against all their fictions. Their fictions can exist only in the darkness, not in the light. To keep their fictions alive, to keep their dreams real, they don’t allow human beings to be awake. You don’t hear of Christian mystics as enlightened, you don’t hear of Jewish mystics as awakened. In fact, enlightenment is the alternative of God.

All that belongs to the ritualistic religions is endangered by enlightenment, because enlightenment has no ritual, it has no prayer, it has no scriptures. It so totally believes in you, its respect for humanity is so absolute and irrevocable … It is natural that all the priests are going to be against it, because the whole profession of the priests depends on fictions, and enlightenment destroys fictions.

All theologies are fabrications of the mind, and enlightenment is a transcendence going beyond the mind. All that belongs to the mind is a nightmare. Where do your gods exist?

Where is your heaven, your hell? Where are your angels and your ghosts? They all constitute the entity called the mind.

Enlightenment is the greatest revolution you can conceive of because it destroys all fictions, all rituals, all gods, all traditions, all scriptures. It leaves you with only the essential consciousness of your own being. Its trust in consciousness is so total that there is no need of anything else.

It has not been said as clearly as I am putting it … I want to make it absolutely clear that the very idea of enlightenment is against all religions. Or, in other words, the only authentic religion is that of enlightenment. All other religions are part of the marketplace; they are businesses exploiting human helplessness, exploiting human weakness, exploiting human limitations.

Religions have done so much harm to man that it is unparalleled. Nothing else has been so dangerous. In every possible way they have been preventing man from even hearing the word ‘enlightenment’. You should not become aware that raising your hands to the sky is stupid—there is no one to answer your prayers, no prayer has ever been answered. All your gods are your own creations. You sculpt them, and you never think about it – that you go on worshipping things which you have created. The Christian Bible says, “God created man in his own image.” The truth is just the contrary: man has created God in his own image. And then—the ultimate foolishness—you worship your own image. In fact, if you were a little intelligent, you could just purchase a mirror and worship.

All your gods are nothing but your own reflections. There is no need to go to a temple or to a church; you can just keep a small mirror. Perhaps ladies are very intelligent about it—they go on looking again and again in the mirror, they believe in the mirror.

But all your gods are the same, all your rituals are created by crafty priests. None of your scriptures are even first-rate literature; they are very third-class contributions. But just because they are holy … Who makes them holy? There are people who have their vested interests … It is a long chain from God to the prophets, to the messiahs, to the holy scripture, to the church. But the only reality in this whole long line of fictions is the priest, and his whole effort through the ages has been to exploit you. And not only to exploit—exploitation is possible only if certain conditions are fulfilled: you have to be made to feel guilty.

Strange ways have been invented to make you feel guilty. The Hindus say that you are suffering, in misery, not because of your stupidities, not because of your unconsciousness, not because of your unmeditativeness, not because you have made no effort to become enlightened, but because of the evil acts you have done in millions of past lives. Now you cannot undo them; there is no way backwards. That burden you have to carry, and under that burden you lose all your dignity, all your pride. All that you can do is pray to God to help you, to save you.

Christians—because they don’t have the idea of many, many lives, but only one life – cannot use the same strategy. They have found their own strategy: the Hindu is suffering because of millions of past lives; the Christian is suffering because Adam and Eve, faraway, back in the very beginning, disobeyed God. The idea is so far-fetched … In what way can I be responsible if Adam disobeyed God?

But Christianity goes on insisting, and Christianity means half of humanity, that you were born in sin because your forefathers, Adam and Eve, disobeyed God. You are born of sinners; hence, you are miserable. And you will remain miserable unless you repent and unless you are forgiven. Only the son of God, Jesus, can save you. He is going to plead on your behalf; he is going to be your advocate. You have just to believe in him and at the last Day of Judgment he will choose the people who believe in him, and will ask God to forgive them. The remainder of humanity is going to fall into eternal hell.

These are great strategies to bring people into the fold of Christianity … because that is the only way to save your future; otherwise there is no hope. Every religion has in some way taken away your beauty, your greatness, has destroyed the very idea that you have any worth, any meaning, any significance, that you have any potential.

Enlightenment is a rebellion against all traditions, against all priests, against all religions, because it declares that there is nothing higher than man’s consciousness. And man is not suffering because some stupid man in the past disobeyed a fictitious God; man is not suffering because of millions of lives of evil acts. Man is suffering for the simple reason that he does not know himself. His ignorance about himself is the only cause of his suffering, misery, torture.

Enlightenment brings everything to a very simple and scientific conclusion. It pinpoints that all that you need is to learn the art of awareness.

Ta Hui is right to say that enlightenment is the key, the only key which opens all the realities and all the blessings and all the potentials which have been hidden within you. You are a seed: enlightenment is nothing but finding the right soil and waiting for the spring to come.

Enlightenment is such a radical standpoint. It is not another religion. It is the only religion. All other religions are pseudo.

-Osho

From The Great Zen Master Ta Hui, Discourse #34

Copyright© OSHO International Foundation

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

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

A Bridge to No-body – Osho

Truth is always here. It is already the case. It is not something to be achieved in the future. You are the truth just here and now, so it is not something which is to be created or something which is to be devised or something which is to be sought. Understand this very clearly; then these techniques will be easy to understand and also to do.

Mind is a mechanism of desiring. Mind is always in desire, always seeking something, asking for something. Always the object is in the future; mind is not concerned with the present at all. In this very moment the mind cannot move – there is no space. The mind needs the future in order to move. It can move either in the past or in the future. It cannot move in the present; there is no space. The truth is in the present, and mind is always in the future or in the past, so there is no meeting between mind and truth.

When the mind is seeking worldly objects it is not so difficult, the problem is not absurd; it can be solved. But when the mind starts seeking the truth the very effort becomes nonsense, because the truth is here and now and the mind is always then and there. There is no meeting. So understand the first thing: you cannot seek truth. You can find it, but you cannot seek it. The very seeking is the hindrance.

The moment you start seeking you have moved away from the present, away from yourself, because you are always in the present. The seeker is always in the present and the seeking is in the future, you are not going to meet whatsoever you are seeking. Lao Tzu says, “Seek not; otherwise you will miss. Seek not and find. Don’t seek and find.”

All these techniques of Shiva’s are simply turning the mind from the future or the past to the present. That which you are seeking is already there, it is the case already. The mind has to be turned from seeking to non-seeking. It is difficult. If you think about it intellectually it is very difficult. How to turn the mind from seeking to non-seeking? – Because then the mind makes non-seeking itself the object! Then the mind says, “Don’t seek.” Then the mind says, “I should not seek.” Then the mind says, “Now non-seeking is my object. Now I desire the state of desirelessness.” The seeking has entered again, the desire has come again through the back door. That is why there are people who are seeking worldly objects, and there are people who think they are seeking non-worldly objects. All objects are worldly because “seeking” is the world.

So you cannot seek anything non-worldly. The moment you seek, it becomes the world. If you are seeking God, your God is part of the world. If you are seeking moksha – liberation – nirvana, your liberation is part of the world, your liberation is not something that transcends the world, because seeking is the world, desiring is the world. So you cannot desire nirvana, you cannot desire non-desire. If you try to understand intellectually, it will become a puzzle.

Shiva says nothing about it, he immediately proceeds to give techniques. They are non-intellectual. He doesn’t say to Devi, “The truth is here. Don’t seek it and you will find it.” He immediately gives techniques. Those techniques are non-intellectual. Do them, and the mind turns. The turning is just a consequence, just a by-product – not an object. The turning is just a by-product.

If you do a technique, your mind will turn from its journey into the future or the past. Suddenly you will find yourself in the present. That is why Buddha has given techniques, Lao Tzu has given techniques, Krishna has given techniques. But they always introduce their techniques with intellectual concepts. Only Shiva is different. He immediately gives techniques, and no intellectual understanding, no intellectual introduction, because he knows that the mind is tricky, the most cunning thing possible. It can turn anything into a problem. Non-seeking will become the problem.

There are people who come to me who ask how not to desire. They are desiring non-desire. Somebody has told them, or they have read somewhere, or they have heard spiritual gossip that if you do not desire you will reach bliss, if you do not desire you will be free, if you do not desire there will be no suffering. Now their minds hanker to attain that state where there is no suffering, so they ask how not to desire. Their minds are playing tricks. They are still desiring, it is only that now the object has changed. They were desiring money, they were desiring fame, they were desiring prestige, they were desiring power. Now they are desiring non-desire. Only the object has changed, and they remain the same and their desiring remains the same. But now the desire has become more deceptive.

Because of this, Shiva proceeds immediately with no introduction whatsoever. He immediately starts talking about techniques. Those techniques, if followed, suddenly turn your mind: it comes to the present. And when the mind comes to the present it stops, it is no more. You cannot be a mind in the present; that is impossible. Just now, if you are here and now, how can you be a mind? Thoughts cease because they cannot move. The present has no space in which to move; you cannot think. If you are in this very moment, how can you move? Mind stops, you attain to no-mind.

So the real thing is how to be here and now. You can try, but effort may prove futile – because if you make it a point to be in the present, then this point has moved into the future. When you ask how to be in the present, again you are asking about the future. This moment is passing in the inquiry, “How to be present? How to be here and now?” This present moment is passing in the inquiry, and your mind will begin to weave and create dreams in the future: some day you will be in a state of mind where there is no movement, no motive, no seeking, and then there will be bliss – so how to be in the present?

Shiva doesn’t say anything about it, he simply gives a technique. You do it, and suddenly you find you are here and now. And your being here and now is the truth, and your being here and now is the freedom, and your being here and now is the nirvana.

The first nine techniques are concerned with breathing. So let us understand something about breathing, and then we will proceed to the techniques. We are breathing continuously from the moment of birth to the moment of death. Everything changes between these two points. Everything changes, nothing remains the same, only breathing is a constant thing between birth and death.

The child will become a youth; the youth will become old. He will be diseased, his body will become ugly, ill, everything will change. He will be happy, unhappy, in suffering; everything will go on changing. But whatsoever happens between these two points, one must breathe. Whether happy or unhappy, young or old, successful or unsuccessful – whatsoever you are, it is irrelevant – one thing is certain: between these two points of birth and death you must breathe.

Breathing will be a continuous flow; no gap is possible. If even for a single moment you forget to breathe, you will be no more. That is why you are not required to breathe, because then it would be difficult. Someone might forget to breathe for a single moment, and then nothing could be done. So, really, you are not breathing, because you are not needed. You are fast asleep, and breathing goes on; you are unconscious, and breathing goes on; you are in a deep coma, and breathing goes on. YOU are not required; breathing is something which goes on in spite of you.

It is one of the constant factors in your personality – that is the first thing. It is something which is very essential and basic to life – that is the second thing. You cannot be alive without breath. So breath and life have become synonymous. Breathing is the mechanism of life, and life is deeply related with breathing. That is why in India we call it prana. We have given one word for both – prana means the vitality, the aliveness. Your life is your breath.

Thirdly, your breath is a bridge between you and your body. Constantly, breath is bridging you to your body, connecting you, relating you to your body. Not only is the breath a bridge to your body, it is also a bridge between you and the universe. The body is just the universe which has come to you, which is nearer to you.

Your body is part of the universe. Everything in the body is part of the universe – every particle, every cell. It is the nearest approach to the universe. Breath is the bridge. If the bridge is broken, you are no more in the body. If the bridge is broken, you are no more in the universe. You move into some unknown dimension; then you cannot be found in space and time. So, thirdly, breath is also the bridge between you, and space and time.

Breath, therefore, becomes very significant – the most significant thing. So the first nine techniques are concerned with breath. If you can do something with the breath, you will suddenly turn to the present. If you can do something with breath, you will attain to the source of life. If you can do something with breath, you can transcend time and space. If you can do something with breath, you will be in the world and also beyond it.

Breath has two points. One is where it touches the body and the universe, and another is where it touches you and that which transcends the universe. We know only one part of the breath. When it moves into the universe, into the body, we know it. But it is always moving from the body to the “no-body,” from the “no-body” to the body. We do not know the other point. If you become aware of the other point, the other part of the bridge, the other pole of the bridge, suddenly you will be transformed, transplanted into a different dimension.

But remember, what Shiva is going to say is not yoga, it is tantra. Yoga also works on breath, but the work of yoga and tantra is basically different. Yoga tries to systematize breathing. If you systematize your breathing your health will improve. If you systematize your breathing, if you know the secrets of breathing, your life will become longer; you will be more healthy and you will live longer. You will be stronger, more filled with energy, more vital, alive, young, fresh.

But tantra is not concerned with that. Tantra is concerned not with any systematization of breath, but with using breath just as a technique to turn inward. One has not to practice a particular style of breathing, a particular system of breathing or a particular rhythm of breathing – no! One has to take breathing as it is. One has just to become aware of certain points in the breathing.

There are certain points, but we are not aware of them. We have been breathing and we will go on breathing – we are born breathing and we will die breathing – but we are not aware of certain points.

And this is strange. Man is searching, probing deep into space. Man is going to the moon; man is trying to reach farther, from earth into space, and man has not yet learned the nearest part of his life. There are certain points in breathing which you have never observed, and those points are the doors – the nearest doors to you from where you can enter into a different world, into a different being, into a different consciousness. But they are very subtle.

To observe a moon is not very difficult. Even to reach the moon is not very difficult; it is a gross journey. You need mechanization, you need technology, you need accumulated information, and then you can reach it. Breathing is the nearest thing to you, and the nearer a thing is, the more difficult it is to perceive it. The nearer it is, the more difficult; the more obvious it is, the more difficult. It is so near to you that again there is no space between you and your breathing. Or, there is such a small space that you will need a very minute observation, only then will you become aware of certain  points. These points are the basis of these techniques.

-Osho

From The Book of Secrets, Discourse #3

Copyright© OSHO International Foundation

Osho describes the first technique here Between Two Breaths.

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.

Your Aloneness Cannot be Destroyed – Osho

Death is always there. You may be unaware of it, but it is always confronting you with immediacy.

You cannot be certain of the next moment.

But we go on living – and nobody believes that he is going to die; it is always the other who dies. You have seen people dying, many people of all kinds – children, young people, old people – but you have never seen yourself dying. So obviously somewhere in your mind the idea persists that it is always the other who dies. But remember, those who are dead also had the same idea; for them you are the other. And one day you will be dying, and the people who will take you to the graveyard will not feel at all the immediacy of death.

It is always there – just like a shadow to you. From the very first moment of your birth you have been dying. It is a fallacy to think that death comes like an accident, suddenly when you are seventy, eighty, ninety. No. Death and life are together. The moment you are born you start dying.

But man is very clever in deceiving himself.

Each of your birthdays is an effort to forget that it is not your birthday, it is your death day; you have died one year more. But with flowers and candles and cakes, one forgets the immediacy of death.

It is always with you. Birth is the beginning of death. […]

This immediacy of death should wake you up. Now there is no more time for you to fool around, no time for you to deceive yourself. Death is just there waiting for you, and you are fortunate that you know it. Knowing of your death can become a transformation. […]

Otherwise people are always postponing; they will meditate tomorrow – and tomorrow never comes. And there are so many other things to do, you don’t have time for meditation. […]

But a man who is fully aware that now there is no way, that tomorrow is finished, all that you have in your hands is this moment…. […]

The time for meditation has come. Now you can forget those small, stupid things in which you were involved.

There are millions of people who are playing cards, watching football matches – not at all aware of what they are doing. And if you ask them, they say they are killing time. Great! Time is killing you, and you remain with the idea that you are killing time. How can you kill time? You have never even seen it. Your swords cannot cut it, even your nuclear weapons are unable to touch it. How are you going to kill time?

But time is killing you every moment.

The very closeness of death makes it possible for you to understand the deathless which is within you. That’s the whole art of meditation: to go within as deep as you can to the very center of your being. And you will be surprised, amazed that at the center of your being you are eternal. There is no death, there has never been any death. Nothing dies in reality, it only changes forms. […]

No help from the outside is available, you have to depend on your inside. You are left alone.

In fact everybody has always been alone.

From birth to death, the whole journey is alone.

You may be in the crowd, but your aloneness cannot be destroyed. It is there. You make every effort to camouflage your aloneness, but nobody has ever succeeded in it. A truth is a truth – you may postpone it a little bit…. Whatever has to be done has to be done now! […]

You cannot find a better time for meditation, at least in my commune. And don’t feel serious, because death is natural; what causes it is meaningless. Don’t be in a paranoia. In fact, rejoice that you are the chosen few; everybody else is in darkness about his death, you are not. And the very fact that you know death is coming is bound to create space for you to know yourself.[…]

And knowing your eternal being, knowing that you have been here always and you will be here always, is a tremendous revelation.

In that revelation is celebration.

-Osho

From From Death to Deathlessness, Discourse #21

Copyright© OSHO International Foundation

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

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.