Divine Love – Meher Baba

Love

The functioning of love and reason is of three types. In the first type, the sphere of thought and the sphere of love are kept as separate as possible, i.e., the sphere of love is practically inaccessible to the operation of reason; and love is allowed little or no access to the objects of thought. Complete separation between these two aspects of the spirit is of course never possible; but when there is an alternate functioning of love and reason (with both oscillating in their predominance) we have a love which is un-illumined by reason or a reason which is unenlivened by love. In the second type, love and reason are both simultaneously operative but they do not work in harmony with each other. But though this conflict creates confusion it is a necessary phase in the evolution of the higher state where there is a real synthesis of love and reason. In the third type of love this synthesis between love and reason is an accomplished fact with the result that both love as well as reason are so completely transformed that they precipitate the emergence of a new level of con-sciousness which (in comparison with the normal human consciousness) is best described as super-consciousness.

Infatuation, lust and greed might be looked upon as perverted and lower forms of love. In infatuation a person gets enamoured of a sensual object; in lust he develops a craving for sensations in relation to it; and in greed he desires to possess it.

In infatuation, the person is a passive victim of the spell of conceived attraction of the object; but in love there is an active appreciation of the intrinsic worth of the object of love.

Love is also different from lust. In lust, there is a reliance upon the object of sense and consequent spiritual subordination of the soul in relation to it; but love puts the soul into direct and coordinate relation with the Reality which is behind the form. Therefore, lust is experienced as being heavy and love is ex-perienced as being light. In lust, there is a narrowing down of life and in love there is an expansion in being. To have loved one soul is like adding its life to your own, your life is, as it were multiplied and you virtually live in two centres. If you love the whole world, you vicariously live in the whole world. But in lust there is the ebbing down of life and the general sense of hopeless dependence upon a form which is regarded as another. Thus, in lust there is the accentuation of separateness and suffering; but in love—there is the feeling of unity and joy. Lust is dissipation; love is recreation. Lust is a craving of the senses; love is the expression of the spirit. Lust seeks fulfilment but love experiences fulfilment. In lust, there is excitement; but in love there is tranquility.

Love is equally different from greed. Greed is possess-iveness in all its gross and subtle forms. It seeks to appropriate gross things and persons as well as the abstract and intangible things like fame and power. In love the annexation of the other person to your individual life is out of the question and there is a free and creative outpouring that enlivens and replenishes the psychic being of the beloved independ-ently of any expectation for the self. And we have the paradox, that greed which seeks for the self the appropriation of another object does in fact lead to the opposite result of bringing the self under the tutelage of the object; and love which aims at giving away the self to the object does in fact lead to a spiritual incorporation of the beloved in the very being of the lover. In greed the self tries to possess the object, but is itself spiritually possessed by the object; and in love the self offers itself to the beloved without any reservations, but in that very act it finds that it has included the beloved in its own being.

Pure love, which is awakened through the Grace of the Master is more valuable than any other method which may be adopted by the aspirant. Such love not only combines in itself the merits of all the discipline but excels them all in its efficacy to lead the aspirant to his Goal. When this love is born the aspirant has only one desire; and that one desire is to be united with the Divine Beloved. Such withdrawal of consciousness from all other desires leads to infinite purity; nothing purifies the aspirant more completely than this love. The aspirant is ever willing to offer everything for the Divine Beloved; and no sacrifice is too difficult for him. All his thoughts are turned away from the self and come to be exclusively centered on the Divine Beloved. And through the intensity of this ever-growing love he eventually breaks through the shackles of the self and becomes united with the Beloved. This is the consummation of love. When love has thus found its fruition it has become Divine.

Divine Love is qualitatively different from human love. Human love is for the many in the One and Divine Love is for the One in the many. Human Love leads to innumerable complications and tangles; but Divine Love leads to integration and freedom. In human love the duality of the lover and the Beloved persists; but in Divine Love the lover and the Beloved become one. At this stage, the aspirant has stepped out of the domain of duality and become one with God; for Divine Love is God. When the lover and the Beloved are one, that is the end and the beginning.

It is because of love that the contacts and relations between individual souls become significant; and it is love which gives meaning and value to all the happenings in the world of duality. But, while love gives meaning to the world of duality, it is at the same time, a standing challenge to duality. As love gathers strength, it generates creative restlessness and becomes the main driving power of that spiritual dynamic which ultimately succeeds in restoring to consciousness the original Unity of Being.

From Discourses

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The Ego and its Termination – Meher Baba

The formation of the Ego serves the purpose of giving a certain amount of stability to conscious processes and also secures a working equilibrium which makes for a planned and organized life. It would therefore, be a mistake to imagine that the arising of the Ego is without any purpose. Though it arises only to vanish in the end, it does temporarily fulfill a need which could not have been ignored in the long-drawn journey of the soul.

The Ego thus marks and fulfils a certain necessity in the further progress of consciousness. But since the Ego takes its shelter in the false idea of being the body, it is a source of much illusion which vitiates experience. It is of the essence of the Ego that it should feel separate from the rest of life by contrasting itself against the other forms of life.

In the ripeness of evolution, comes the momentous discovery that life cannot be understood and lived fully as long as it is made to move around the pivot of the Ego: and man is, therefore, driven by the logic of his own experience to find the true centre of experience and reorganize his life in the Truth. This entails the wearing out of the Ego and its replacement by Truth-consciousness. The disintegration of the Ego is a condition of realising the Truth.

The false nucleus of the consolidated sanskaras must disappear if there is to be a true integration and fulfilment of life.

While provisionally serving a useful purpose in the development and progress of consciousness, the Ego, as an affirmation of separateness, constitutes the chief hindrance to the spiritual emancipation and enlighten-ment of consciousness.

Every thought, feeling or action which springs from the idea of exclusive or separate existence binds; all experiences—small or great—and all aspirations— good or bad—create a load of impressions and nourish the sense of the ‘I’. The only experience which makes for the slimming down of the Ego is the experience of love and the only aspiration which makes for relieving the sense of separateness is the longing for becoming one -with the Beloved. Craving, hatred, anger, fear and jealousy are all exclusive attitudes which create a gulf between oneself and the rest of life; love alone is an inclusive attitude which helps towards the bridging over of this artificial and self-created gulf and which tends to break through the separative barrier of false imagination. The lover longs too; but he longs for union with the Beloved; and in seeking or experiencing union with the Beloved the sense of the ‘I’ becomes feeble. In love, the ‘I’ does not think of self-preservation, just as the moth is not at all afraid of getting burnt in the fire. The Ego is the affirmation of being separate from the other: and love is the affirmation of being one with the other: so, the Ego can be dissolved only through real love.

The Ego is implemented by desires of varied types. The failure in the fulfillment of desires is a failure of the Ego; and success in the attainment of desired objects is a success of the Ego. Through the fulfilled desires as well as through the unfulfilled ones the Ego gets accentuated. The Ego can even feed upon the comparative lull in the surging desires and asserts its separative tendency through feeling that it is desireless. But, when there is a real cessation of all desires, there is a cessation of the desire to assert separativeness in any form: therefore, a real freedom from all desires brings about the end of the existence of the Ego. The bundle of the Ego is made of the faggots of multi-coloured desires; and the breaking of these faggots amounts to the destruction of the Ego.

The limited Ego of explicit consciousness is only a small fragment of the real being of the Ego. The Ego is like the iceberg floating in the sea. About one-eighth of the iceberg remains above the surface of the water and is visible to the onlooker; and about seven-eighths of the iceberg remains submerged below the level of the water and remains invisible to the onlooker. In the same way, only a small portion of the real Ego becomes manifest in consciousness in the form of an explicit I; and the major portion of the real Ego remains submerged in the dark and inarticulate sanctuaries of the subconscious mind.

If the Ego is submitted to curtailment in one direction it seeks compensating expansion in another direction: and, if is overpowered by a flood of spiritual notions and actions, it even tends to fasten upon this very force which is originally brought into play for the ousting of the Ego.

When, through the grace of the Master, the ignorance which constitutes the Ego is dispelled, there is the dawn of Truth, which is the goal of all creation.

The superiority complex and the inferiority complex have to be brought into intelligent relation with each other if they are to counteract each other; and this requires a psychic situation, in which they will both, for the time being, be allowed to have their play at one and the same time, without requiring the repression of the one in order to secure the expression of the other. When the soul enters into a dynamic and vital relation with the Master, the complexes concerned with the sense of inferiority and the sense of superiority are both brought into play and they are so intelligently accommodated with each other that they counteract each other. In himself, the disciple feels that he is nothing; but in and through the Master, he is enlivened by the prospect of being everything. Thus, at one stroke, the two complexes are brought into mutual tension and tend to annihilate each other, through the attempt which the person makes for adjusting himself to the Master. With the dissolution of these opposite complexes there comes the breaking down of the separative barriers of the Ego in all its forms; with the breaking down of the barriers of separation there arises Divine Love; and with the arising of Divine Love, the separate feeling of the ‘I’, as distinguished from ‘you’, is swallowed up in the sense of their unity.

The Master, when truly understood, is a standing affirmation of the unity of all life; allegiance to the Master therefore brings about a gradual dissociation with the Ego-nucleus which affirms separateness. When the Ego-nucleus is completely bankrupt and devoid of any power or being, the Master as Truth is firmly established in consciousness as its guiding genius and animating principle. This is at once the attainment of union with the Master and the realization of the Infinite Truth.

The long journey of the soul consists in developing from animal consciousness the explicit self-consciousness as a limited ‘I’ and then to transcending the state of the limited Ithrough the medium of the Master, in order to get initiated into the consciousness of the Supreme and Real Self, as an everlasting and Infinite ’I Am’, in which there is no separateness and which includes all existence.

– Meher Baba

From Discourses

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No Way – Osho

Osho, the Fourth Way, as taught by Gurdjieff, has been called the way of conscience. What place has conscience in your teaching?

The question is from Cecil Lewis.

No place at all. I don’t believe in conscience, I believe only in consciousness. I don’t believe in morality, I believe only in religion. I am amoral. Conscience is a trick of the society played upon you. The society creates conscience so that you may never need consciousness. You have been deceived. For example, when Jesus says ‘Love is God’ it is not out of his conscience, it is out of his consciousness. He knows it. It is not a belief, it is his experience. When a Christian says ‘Love is God’ it is his conscience, not his consciousness. He has not known it, he has not lived it. He has only heard it repeated again and again – he has become hypnotized by it.

Each child is being hypnotized by the parents, the priests, the politicians, the society. Constant repetition of a certain thing becomes conscience. You go on teaching to the child, ‘this is right. This is right. This is right.’ Hearing it again and again, his mind is being conditioned. After many years he will also say ‘This is right’ – it will be automatic. It will not be from his own being, it will come from the gramophone record that the society has placed in his being. It is like an electrode of Delgado. It is the dangerous trick that the society has been playing on everybody, down the centuries.

That’s why there are so many consciences in the world – the Hindu has one type of conscience, the Mohammedan has another type of conscience. How can consciences be so many? Truth is one. And consciences are so many?

From my childhood I was taught a very, very, strict vegetarianism. I was born in a Jaina family, absolutely dogmatic about vegetarianism. Not even tomatoes were allowed in my house, because tomatoes look a little like red meat. Poor innocent tomatoes, they were not allowed. Nobody has ever heard of anybody eating in the night; the sunset was the last limit. For eighteen years I had not eaten anything in the night, it was a great sin.

Then for the first time I went on a picnic with a few friends to the mountains. And they were all Hindus and I was the only Jaina. And they were not worried to cook in the day. Mm? The mountains were so beautiful and there was so much to explore – so they didn’t bother about cooking at all, they cooked in the night. Now it was a great problem for me to eat or not to eat? And I was feeling really hungry. The whole day moving in the mountains, it had been arduous. And I was really feeling hungry – for the first time so hungry in my life.

And then they started cooking. And the aroma and the food smell. And I was just sitting there, a Jaina. Now it was too difficult for me – what to do? The idea of eating in the night was impossible – the whole conditioning of eighteen years. And to sleep in that kind of hunger was impossible. And then they all started persuading me. And they said, ‘There is nobody here to know that you have eaten, and we will not tell your family at all. Don’t be worried.’ And I was ready to be seduced, so they seduced me and I ate. But then I could not sleep – I had to vomit two or three times in the night, the whole night became nightmarish. It would have been better if I had not eaten.

Conditioning for eighteen years that to eat in the night is sin. Now nobody else was vomiting, they were all fast asleep and snoring. They have all committed sin and they are all sleeping perfectly well. And they have been committing the sin for eighteen years, and I have committed it for the first time and I am being punished. This seems unjust!

Conscience is created; it is a conditioning. All that you think is good or bad is nothing but a conditioning. But this conditioning can go on managing your whole life. The society has entered in you and controls you from there, from within. It has become your inner voice. And because it has become your inner voice, you cannot hear your real inner voice. So my suggestion is: Unburden yourself of conscience. Throw all the conditioning out, cathart it, be free from it. That’s what I mean when I say don’t be a Christian, a Hindu, a Jaina, a Buddhist.

Just be. And be alert. In that alertness you will always know what is right and what is wrong. And the right and the wrong is not a fixed thing – something may be right in the morning and may be wrong in the evening, and something may be wrong in the evening and may be right in the night. Circumstances change. An alert man, a conscious man, has no fixed ideas. He has spontaneous responses but no fixed ideas. Because of fixed ideas you never act spontaneously. Your action is always a kind of reaction – not action really.

When you act out of spontaneity, with no idea, with no prejudice, then there is real action. And action has passion in it, intensity in it. And it is original and it is first-hand. And action makes your life creative and action makes your life continuously a celebration; because each act becomes an expression of your being. Conscience is a false being.

I think the French language is the only language which has only one word for consciousness and conscience – a single word, meaning both. That is beautiful. Real conscience should be only consciousness, nothing else. You should become more conscious.

But about consciousness also, I have differences with George Gurdjieff. When he says ‘be conscious’ he says ‘Be conscious that you are.’ He insists for self-remembering. Now, this has to be understood. Your consciousness has two polarities. One polarity is the content. For example, a cloud of anger is inside you – that is the content. And you are aware of the cloud of anger – that is consciousness, the witness, watchfulness, the observer. So your consciousness can be divided in two – the observer and the observed.

Gurdjieff says: Go on remembering the observer – self-remembering. Buddha says: Forget the observer, just watch the observed. And if you have to choose between Buddha and Gurdjieff, I will suggest choose Buddha. Because there is a danger with Gurdjieff you may become too self-conscious – rather than becoming self-aware, you may become self-conscious. You may become an egoist. And that I have felt in many Gurdjieff disciples – they have become very, very, great egoists. Not that Gurdjieff was an egoist – he was one of the rarest enlightened men of this age. But the method has a danger in it: it is very difficult to make a distinction between self-consciousness and self-remembering. It is almost impossible to make the distinction, it is so subtle. And for the ignorant masses it is almost always self-consciousness that will take possession of them; it will not be self-remembering.

The very word ‘self’ is dangerous – you become more and more settled in the idea of the self. And the idea of the self isolates you from existence.

Buddha says: Forget the self, because there is no self. The self is just in the grammar, in the language; it is not anything existential. You just observe the content. By observing the content, the content starts disappearing. Once the content disappears, watch your anger – and watching it, you will see it is disappearing. Once the anger has disappeared there is silence. There is no self, no observer, and nothing to be observed. There is silence. This silence is brought by vipassana, Buddha’s method of awareness.

Ordinary man does both. He goes on changing his gear – sometimes he observes the self, sometimes he observes the content. He goes on moving from this to that, he is a constant wavering. Gurdjieff says the one thing is: Be settled in the observer. Buddha says: Look at the observed.

My own approach is different from both. My approach is that Gurdjieff’s method is more dangerous than Buddha’s method, but even in Buddha’s method there is bound to be some tension – the effort to watch. The very effort to watch will make you tense.

A Buddhist monk was brought to me from Ceylon. He was unable to sleep – for three years he had not slept. And all kinds of medications had been tried upon him but nothing was helping, no tranquillizer was of any help. And nobody had bothered that he goes on doing vipassana, the Buddha’s method of insight – nobody had thought about it. When he came to me, the first thing I asked him was, ‘Are you doing vipassana?’– Because he is a Buddhist monk, he must be doing it. He said, ‘Yes – for three years.’ I said, ‘Then that is the cause of your sleeplessness.’

If you are continuously making effort to watch, then in the night you will not be able to relax and fall into sleep – the watching will become continuous. And if you are watching even in the night, how can you fall asleep? You cannot relax, the tension has become fixed. It is a known fact that Buddhist monks sleep only three, four hours at the most. It is not a gain. They think, and others also think, that this is a gain – they have attained something, they sleep only three, four hours. It is not. They are losing something very valuable – relaxation. And they will look tense; on their faces they will look tense. They will look very quiet, but tense. They will look very silent – but their silence is not the silence of relaxation, but of effort. You can see the effort in the comer, defining them.

My own method is: You relax. Neither watch the watcher nor watch the watched. Just relax, be passive. If something floats and you cannot help seeing it, see it. But don’t make any effort to see it deliberately. If you are relaxed like a mirror, if some cloud passes by, it will be reflected. Be like a mirror – lucid, passive. Drop both – the Gurdjieffian method of self-remembering, and the Buddhist method of watching.

But if you have to choose between Gurdjieff and Buddha, choose Buddha. If you have to choose between Buddha and me, choose me.

Relax. And just see things. And there is nothing much – if you miss something, it is not of worth. You can miss, you are allowed to miss. Take life easy, take it easy.

So people who have been in some kind of effort – and Gurdjieff’s work is of great effort – will be puzzled here. That’s why Lewis is puzzled, a little bit confused. And sooner or later, either he has to understand me or he has to condemn me – both are open. And condemnation will be easier.

Because for thirty years working hard – and now suddenly he has become attracted to a man who does not believe in effort at all. Who does not believe in improvement, who does not believe in growth, who does not believe in going anywhere, who does not believe in any way.

He says, the Fourth Way, as taught by Gurdjieff.

What I am teaching here is: No Way. There is really no way, because truth is not a goal. All ways lead away from where we are. All roads, all ways, all paths, distract you from truth. And there is nowhere to go, either, and nobody to go. There is no way of being here and now but to be here and now. When I say ‘Be here and now’ don’t ask how – the ‘how’ will take you away. When I say ‘Be here and now’ don’t ask ‘What is the way to be here and now?’ There is no way of being here and now but to BE here and now. There is no way to be still, and no need of any way. To see, wholly to see, that there is no way, is at once to be still. Seeing that – is stillness. All ways lead everywhere but here.

To live one’s life as it comes and goes, is awareness; passive, lucid, mirror-like, with no tension. So I don’t teach you attention, because attention has the word ‘tension’ in it. And the phenomenon of attention has the feeling of tension in it – hence the word ‘attention’. Enjoy, relax. Just understanding this, that there is nowhere to go, is liberation. Liberation is not like a goal somewhere else waiting for you. Liberation is understanding that you are already liberated.

It is impious for us to assert so flatly what should be, in the face of what is. What is, is the truth. Yatha Bhutam – that which is, is the truth. To assert what should be, is impious, sacrilegious, it is a sin. ‘Should’ is a sin. That which is – relax with it, float with it. I don’t teach even swimming, I simply say float with it. It is our responsibility to know how to accept and live through that which is.

So I don’t teach any way – fourth or fifth or sixth. And I don’t teach conscience, I teach a lucid relaxed consciousness. Out of that, many flowerings happen. Out of that, many songs are born.

But they are born on their own. You cannot be the doer of them and you cannot feel enhanced that ‘I have done’. You cannot feel your ego fulfilled through them. The more those flowers will come, the more you will disappear. And one day there is flowering, but you are not. That is the day, the moment, of liberation.

– OSHO

From This Very Body the Buddha, Chapter 4

Copyright© OSHO International Foundation

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That NOW Which is the Harmony of Reason and Love – J. Krishnamurti

The following was a morning talk given in Ommen, Holland in 1929.

This morning I want to go over the whole of my subject in a condensed form, so that if you will use your keenest intelligence there will be no possibility of misunderstanding. It is very difficult to pierce through the illusion of words. Many of you here understand English and many do not; but even those who understand English will interpret the words in their own manner, and that is where the difficulty lies. I wish it were possible to invent a new language! Please give me your intelligent attention, analyze, criticize and make up your minds. Either what I say is entirely false or it is entirely true. If it is false, then every one of you must shout it down, destroy it. If it is true, then everything else must go, because Truth cannot exist with, cannot be set beside falsehood. Truth and falsehood cannot exist together. My purpose this morning is to make myself perfectly clear, so that you will be able to decide if what I say is true. If it is, then you must shout from the housetops, then you must live it, then it must be the one thing that matters for you. But if it is false, do not make a weak compromise with it -set about to destroy it. You must either be for the Truth entirely, or against it entirely, you cannot compromise. You cannot build in any other manner. You cannot stand in the shade and worship the sun; you must come out of the shade and delight in the sun, rejoice in its purity, so that you yourself become pure, perfect, incorruptible. You cannot compromise, for Truth does not lie in dead hopes.

In the minds of the majority who listen to me, there is an inclination to believe that what I say is purely destructive, and hence negative, that I am all the time merely pulling down, that as I do not put anything in the place of what I pull down I am not constructive. What I say is neither constructive nor destructive, because I speak of Life, and in Life there is neither destruction nor construction. It is the foolish that divide Life into the destructive and the creative. But when I say that certain things are childish, unnecessary, foolish, unessential, false, it is because I wish to make the one essential thing clear, positive, outstanding, and distinctive. On you alone therefore, on every individual alone, depends the destruction and the rebuilding. In the very process of pulling down you are building. That is what you do not realize. As soon as you have withdrawn from all childish things, from all crutches, from all unessential, futile, trivial things, inside you begins to grow that assured certainty, which is above all transient things, which is constant, which is your true measure of understanding. So it is not a matter of destruction, but rather of the desire to discover for yourself the true value, the true meaning, the true purpose of life. To discover that, you must set aside everything that is of little value, as otherwise your mind is perverted, your judgment made crooked.

As the river must go to the sea, must wander through many lands, urged on by the great volume of water behind it, so must every individual, through his own experience, through his own struggles, through his own suffering, ecstasy, rejoicing, enter that sea, which is boundless, limitless, immeasurable, which is Eternity itself. The sea cannot enter the river; the river is too limited. So the river must go to the sea. In like manner I have attained. All your worships, your fears, your anxieties, your ambitions have thrilled me, your hopes, your gurus, your discipleships have held me, but only by putting all these aside have I found. You must come to that Truth unburdened, fearless. You must not come to it with a prejudiced mind, with preconceived ideas, with false hopes, false fears, ambitions and personal glory. By putting aside everything which I held as glory before, I found that which is everlasting, unconditioned, which is Truth itself; by cutting away the past entirely, ruthlessly within myself, I found that which is eternal, which is neither past nor future, which has no beginning, no end, which is Eternal. Having by this means found that which is everlasting -and there is no other means- I would give of that understanding to others.

What is it therefore that all of you, who gather here year after year, are seeking? Please, when I ask this question, put it to yourselves, do not let it pass by. What is it that everyone is seeking? Why do you attend these Camps? To enjoy a pleasure resort? To pass a few days together with those whom you have not met for a whole year? To indulge yourselves in your petty passions? To listen to words of comfort? To be made certain in your doubtful beliefs? What is it you are seeking? What is it that every one of you desires? I will tell you what you desire -not what you desire individually, but what the world is seeking.

Ignorance has no beginning but it has an end, and every one of you is seeking to end that ignorance, because ignorance is a limitation and causes sorrow. To be unaware of the self is ignorance, and knowledge is fully to understand the self. Ignorance is the intermingling of the false and the real. Being uncertain, being doubtful, you are not sure of what is true and what is false, of what is essential and what is transient, of what is bitter and what is sweet. To know what is true, to know what is false; to recognize the truth in the true, and the falsehood in the false, is true knowledge of the self. That knowledge of the self creates no barriers and no limitations, and hence gives lasting happiness. You are seeking the power to destroy for yourselves all the limitations that are placed upon you by yourself, and thereby attain freedom, which is happiness. Anything that leads to freedom, to poise, to the boundless, immeasurable vastness of Life leads essentially to Truth. Anything which creates a barrier, a weakness, anything which imposes a bondage, a limitation, a belief, anything which acts as a crutch, which leads to reliance on another, is false, and will not lead you to Truth. So the intermingling of the true (which is the choice of the essential that shall set you free) and the false (which places a limitation on you and hence binds you) is ignorance. The falsehoods, the unessentials, the childishnesses, the weaknesses on which you depend, the fears which you take to your heart, cannot lead you to freedom, and hence they are false, they are a limitation to be set aside.

This constant struggle to discriminate between what is real and what is false, what is bondage and what is freedom, what is misery and what is happiness, this struggle, pain, this constant battle is going on within each one. It is this problem you must solve. It is this to which you must pay attention, give your concentration, and not to the trivial things created by man, not the forms that the perverted life creates. They will exist but they are of little importance. What you have to concern yourself with is how and in what manner you will distinguish for yourself, without the authority of another, that which is true and that which is false. When you have decided for yourself you must no longer play with them, you must be either firmly for one or for the other. There can be no compromise, for compromise cannot exist in spirituality.

What is it for which everyone in the world is struggling, groping, fighting, crying? It is to be sure for himself, to grow for himself, eternally, to acquire that inward peace which cannot be disturbed either by the false or by the true. This is what everyone is seeking, and it is to this that you must give your minds, your hearts, your whole concentration. I tell you that the only manner in which you can find it is as I have found it, by setting aside all trivial things -worships, gurus, fears, paths, everything- to discover this one thing. If you want that happiness you must do likewise. I am not urging you to do it. It is not my authority that should impel you. It is because you are unhappy, because your faces are shrouded with misery, because there are tears, and laughter that is bound by sorrow, that you must seek.

There are two elements in every human being -this is not a dogma or a philosophy or a theory- one eternal and the other progressive. You must concern yourself with changing the progressive self into the eternal. In every human being, in every one of you there is this progressive self that is struggling -struggling to advance to that which is immeasurable, limitless, eternal. In making that progressive self incorruptible, by the union with that which is eternal in you, lies the acquisition of Truth. I am dividing the self into the eternal and the progressive purely for explanation, but do not translate it into other words and make a theory, a dogma, a complicated system out of it, and thereby destroy what you are seeking. The whole process of existence consists in changing the progressive into the eternal. The progressive self that is in limitation, created by itself, is the cause of sorrow. The progressive self, because it is small, because it chooses the unessential, the false, the limited, is constantly creating barriers. That progressive self is constantly asserting itself, and that assertion will exist, must exist, until there is that union with the eternal.

This progressive self is ever seeking that eternity, which is not the eternity of the individual, but of the whole, which is not limited to individuals, but is the consummation of all life, individual as well as universal. The progressive self is in process of advancing, is all the time climbing, through struggle, by the destruction of barriers, and in that advancement, in that climb, it is creating, by its self-assertion, echoes. Those echoes return to it as sorrow, pain, and pleasure. That self-assertion of the progressive self will always exist and is bound to exist, until you are made one with the eternal. Existence itself, that is, the life that you are leading, is self-assertion, and that very self-assertion in limitation creates sorrow and that sorrow perverts your judgement, complicates your life. You are constantly led astray by things that are of no value, by things that are unessential, by things that place greater limitations on your search. If your search is not constantly watched over, guided, helped, encouraged, you are caught up in things that are trivial, absurd, and childish. Therefore, I say again, you cannot escape from the self-assertion, which is the cause of sorrow, but that self-assertion can be made so vast that it becomes boundless. Because what you perceive you desire. Your desire is transformed by that which you perceive. If your perception is narrow, limited, then your desires will be small. But if your perception of life is limitless, vast, whole, complete, then your desire becomes whole, vast, limitless.

The self-assertion of the “I” which does not create sorrow is timeless. The present, the immediate now, is ever the past. The moment I have done something it is over, it belongs to the past, it is dead. Every action, which takes place in the present, instantly becomes the past, and to that past belongs whatever you have understood of the progressive self. Whatever you have understood, whatever you have dominated, conquered, is over, it belongs to the past, it is dead, finished with.

All that you have understood and conquered, dominated brings you nearer to that future which is NOW. To that past which is the ever-changing present, belongs birth, acquisition, renunciation, all the qualities that you have developed. The moment you understand something of the progressive self it is over, it is finished with and belongs to the past. It is dead, dust, and nothing of it remains except that you are nearer to eternity.

The present being the ever-changing past, there remains the future, to which you all look with such delight, with such hopes, with such variation of longing that you create theories, innumerable philosophies, which have very little importance, because, as I will show you, the future is not real.

To that future, which is the mystery in which you take so much delight, to that future belong what remains of the unsolved, progressive self. Whatever you have not solved of the progressive self is a mystery, and in that mystery you are caught. That is the future, because that is the mystery of the self, which you have not conquered, which you have not gained, attained and solved.

So it remains a mystery. To the mystery of the future, which is the unsolved “I”, belongs death, of which you are so afraid. Directly you understand, there is no birth, no death. Whatever remains to be understood has not come to an end. Whatever has not come to an end is a mystery, and in that mystery you place death. Because you do not understand it, it belongs to that unsolved portion of the “I” and from that insoluble mystery comes fear -fear of death, fear of the entanglements of love (love which is not returned, jealousy, envy), fear of loneliness, fear of friendship, fear of all that is of the future and belongs to the unsolved “I”. You should seek that happiness you desire neither in the future nor in the past, but now. What is the good of being happy in ten years’ time? What is the good of being companionable, full of friendship in ten years’ time if you are lonely now, if every moment creates tears, sorrow, and misery? When you are hungry you want to be satisfied immediately, now.

To solve the mystery of the unsolved “I”, of the self, you cannot look to the future, because the future, if you have not solved it, is never-ending; it is continuous. But to the man who understands, the solution is at that point where the past and the present and the future meet, which is now. The moment you understand, there is no mystery.

The eternity, which the progressive self is seeking, is neither in the past nor in the future. If it is neither in the past nor in the future, it is now. Now is the moment of eternity. When you understand that, you have transcended all laws, limitations, karma and reincarnation. These, though they may be facts, have no value, because you are living in the eternal.

You cannot solve your problems in the future; your fears, your anxieties, your ambitions, your deaths and births cannot be solved either in the future or in the past, you must solve them NOW. That progressive self, which is constantly seeking, through its limitations, through its sorrow, to find eternity, must be made incorruptible NOW. Not with whether you will be corruptible or incorruptible in the future, but with whether you are corruptible or incorruptible NOW must you concern yourself, because you are concerned with sorrow now, and not in the future. You must make that progressive self incorruptible, strong, whole, complete in the immediate NOW, which is the moment of eternity.

As you should have nothing to do with the past or with the future (I am afraid you have, but that does not matter!), you must concentrate your whole attention, focus every action, every thought, towards the incorruptibility of the mind and the heart, because there is the seat of self. The moment you are incorruptible, you will be a light and cast no shadow, so that all happiness, all rejoicing will be concentrated in you; then you can truly help, and give light to those around you who dwell in darkness.

To live in that immediate NOW, which is eternity you must withdraw from all trivial things that belong to the past or to the future. Your dead hopes, your false theories, your goals, everything must go, and you must live -as the flower lives, giving its perfume to everyone- fully concentrated in that moment of time, in that NOW which is neither the future nor the past, which is neither distant nor near, that NOW which is the harmony of reason and of love.

That NOW is Truth, because in it is the whole consummation of life. To dwell in that NOW is true creation, for creation is poise, it is absolute, unconditioned, it is the consummation of all life. If you would dwell in that eternity which is now, you must look neither to the future nor to the past, but with the desire to make that progressive self incorruptible, free, unconditioned, you must live concentrated, focused, acute, in every action, in every thought, in every love. Because that NOW exists where ever you are; that NOW abides in each one, whole, complete, unconditioned. It is that eternity which the progressive self, bound in limitation which is sorrow, is ever seeking.

– J. Krishnamurti

From Morning Talk, Ommen, Holland, 1929
Collection of Jiddu Krishnamurti Early Writings

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The Flame – J. Krishnamurti

The following was a talk given in 1928.

Some years ago I was talking with a great friend of mine, one who is not altogether of my way of thinking, though he agrees with me in many things -but he is not quite so uncompromising as I am. He said to me that I was as sweet as the meandering waters without the necessary fire for the destruction of useless things, and the creation of essential things. And he ended up by saying: If you would do anything in life, you must have the white flame to carry through your purpose. Because you will be opposed in your ideas, the sweet meandering waters will be dammed and turned to other purposes of irrigation rather than give life to the parched lands. I have been thinking considerably about what he said during the last two years, and wondering if the time has come for the white flame to burn. I hold that the white flame of which my friend spoke is necessary, but it is also necessary to have patience.

This spring in Ojai I was watching a sparrow, building her nest just outside my sleeping-porch. It was the most precarious nest, because it was built in the sunblind. Any person who came along and unconsciously pulled up that awning would necessarily have destroyed the nest. I watched it day after day, and saw the nest coming into being, the immense efforts of the mother bird, its gigantic struggles to create the lovely nest, in which it laid three eggs successively, night after night. In the building of that nest in that precarious position and in the bringing forth of the young birds in spite of the carelessness of human beings and the cruelty of other animals, that little sparrow was contending against the whole world in its creation. It had the white flame, necessary to contend, struggle and assert itself. And that sparrow gave me the necessary understanding that the white flame comes, not by a sudden onrush but by patience, by continual assertion of the essential truth, by continually contending against the small things of life, against narrowness of belief and small understanding. It would have been very easy for me to have hurled myself against the wall of orthodoxy and tradition and sets of beliefs some years ago, but it would have been unwise, because the wall was much too strong; there were very few people who really understood, and therefore would have helped to create a breach in that wall. But now, since I have been here, that white flame has grown strong within me, and I will not ever again compromise with anything, I will never try to reconcile the things which are not of the truth, I, personally, will never put aside the eternal for the sake of the passing.

I have been wondering how many of you have the flame, how many of you are like the steel, forged by your own hands, by your own understanding and by your own contention against life. I am now certain for myself, I am certain of that of which I speak. Even though everyone disagrees with me, though everyone contends against me, though everyone misunderstands that which I say. The more there is misunderstanding, the more there is divergence of opinion, the more certain I am. I would that you could be likewise, not because of what I say, but because you have perceived for yourself. Then that knowledge and wisdom shall give stability to your understanding, so that nothing can destroy it, so that you will constantly have the white flame that shall burn away the dross, the useless things of life, and destroy your innumerable crutches and the divisions which hold people apart. The sweet meandering waters are very pleasant to behold and delightful to sail upon, but if you would go out to sea where there are many waves, storms and tempests, you will have to leave the sweet meandering waters behind, you will have to put them aside and venture forth to discover your own strength, to contend with your own wisdom and knowledge against those things which are unessential and unimportant. For that one needs to have courage, not the stupid courage born out of lack of thought, but courage born out of understanding, courage born out of intelligence. As perhaps some of you agree with me, and see and feel and know and understand with me: if you will not compromise with the truth, then the realization of happiness and the bringing about of that happiness in the world will become a certainty. But if you who have perceived, who have known, who have considered and understood with me, have not the white flame but are merely meandering as the sweet waters, you will not create, you will not stand against the old beliefs and traditions. The time for sweet meandering is over, not for you perhaps, but for me. Not for those who have not understood, but for those who have seen, who have known, who have understood; not for the people who are all the time concerned with reconciliation and compromise, but for those who have invited doubt and have conquered doubt, and who have set aside reconciliation.

You cannot reconcile with truth -truth cannot be twisted, warped to your purpose. You will never bend truth to your particular understanding, but rather you will have to unbend your understanding to the truth; make straight those things which are crooked in order to understand the truth. In order to straighten out those things which have been made crooked, you need a flame. If you would bend the steel to a particular shape, you heat it; so if you would unbend and make straight those things in yourself, which are crooked, you must be heated by the white-hot flame of truth. You must be like the sea, against which nothing shall stand, whose waters are in continual motion, never still, always destroying those barriers that men create to hold them back. If a person is dying, and you would revive him and bring him back to life, your sweet fear of hurting him does not hold you back from inviting the surgeon who shall heal. It is no true affection that is afraid to hurt; no love that will not contend against false sentiment, vain hopes and fleeting pleasures. If you who have seen will stand for truth without compromise, we shall go forward together; if not, you will be on the sweet meandering waters, sailing smoothly along, with your particular pleasures and your delightful, smooth reconciliation, and Truth and I will be far away.

What is the use of you all agreeing with me, sympathizing with me, smiling with delight at my sayings, if there is not the true alteration of your mind and heart, if there is no straightening of those things that are crooked? I tell you that Truth is much too serious to play with; it is much too dangerous to have one part of your heart in the temple of truth and another part in the temple of unrealities and half-truths. For that way is the way of sorrow, is the way of contention, is the way of vain beliefs which shall decay. If you have not that white flame, which comes from understanding, which is born out of patience, you will not enter into that kingdom where Truth abides. As a sweet flower that decays and perishes, so shall be he who merely holds to sweet enjoyments, but if you would be as the tree that withstands every storm and dances in every breeze, you must delight in truth and walk in the light of truth.

– J. Krishnamurti

From Collection of Jiddu Krishnamurti Early Writing, 1928

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God is the End of All Desire and Knowledge – Nisargadatta Maharaj

Maharaj: Where are you coming from? What have you come for?

Questioner: I come from America and my friend is from the Republic of Ireland. I came about six months ago and I was travelling from Ashram to Ashram. My friend came on his own.

M: What have you seen?

Q: I have been at Sri Ramanashram and also I have visited Rishikesh. Can I ask you what is your opinion of Sri Ramana Maharshi?

M: We are both in the same ancient state. But what do you know of Maharshi? You take yourself to be a name and a body, so all you perceive are names and bodies.

Q: Were you to meet the Maharshi, what would happen?

M: Probably we would feel quite happy. We may even exchange a few words.

Q: But would he recognise you as a liberated man?

M: Of course. As a man recognises a man, so a jnani recognises a jnani. You cannot appreciate what you have not experienced. You are what you think yourself to be, but you cannot think yourself to be what you have not experienced.

Q: To become an engineer I must learn engineering. To become God, what must I learn?

M: You must unlearn everything. God is the end of all desire and knowledge.

Q: You mean to say that I become God merely by giving up the desire to become God?

M: All desires must be given up, because by desiring you take the shape of your desires. When no desires remain, you revert to your natural state.

Q: How do I come to know that I have achieved perfection?

M: You can not know perfection, you can know only imperfection. For knowledge to be, there must be separation and disharmony. You can know what you are not, but you can not know your real being. You can be only what you are. The entire approach is through understanding, which is in the seeing of the false as false. But to understand, you must observe from outside.

Q: The Vedantic concept of Maya, illusion, applies to the manifested. Therefore our knowledge of the manifested is unreliable. But we should be able to trust our knowledge of the unmanifested.

M: There can be no knowledge of the unmanifested. The potential is unknowable. Only the actual can be known.

Q: Why should the knower remain unknown?

M: The knower knows the known. Do you know the knower? Who is the knower of the knower? You want to know the unmanifested. Can you say you know the manifested?

Q: I know things and ideas and their relations. It is the sum total of all my experiences.

M: All?

Q: Well, all actual experiences. I admit I cannot know what did not happen.

M: If the manifested is the sum total of all actual experiences, including their experiencers, how much of the total do you know? A very small part indeed. And what is the little you know?

Q: Some sensory experiences as related to myself.

M: Not even that. You only know that you react. Who reacts and to what, you do not know. You know on contact that you exist — ‘I am’. The ‘I am this’, ‘I am that’ are imaginary.

Q: I know the manifested because I participate in it. I admit, my part in it is very small, yet it is as real as the totality of it. And what is more important, I give it meaning. Without me the world is dark and silent.

M: A firefly illumining the world! You don’t give meaning to the world, you find it. Dive deep into yourself and find the source from where all meaning flows. Surely it is not the superficial mind that can give meaning.

Q: What makes me limited and superficial?

M: The total is open and available, but you will not take it. You are attached to the little person you think yourself to be. Your desires are narrow, your ambitions — petty. After all, without a centre of perception where would be the manifested? Unperceived, the manifested is as good as the unmanifested. And you are the perceiving point, the non-dimensional source of all dimensions. Know yourself as the total.

Q: How can a point contain a universe?

M: There is enough space in a point for an infinity of universes. There is no lack of capacity. Self-limitation is the only problem. But you cannot run away from yourself. However far you go, you come back to yourself and to the need of understanding this point, which is as nothing and yet the source of everything.

Q: I came to India in search of a Yoga teacher. I am still in search.

M: What kind of Yoga do you want to practice, the Yoga of getting, or the Yoga of giving up?

Q: Don’t they come to the same in the end?

M: How can they? One enslaves, the other liberates. The motive matters supremely. Freedom comes through renunciation. All possession is bondage.

Q: What I have the strength and the courage to hold on to, why should I give up? And if I have not the strength, how can I give up? I do not understand this need of giving up. When I want something, why should I not pursue it? Renunciation is for the weak.

M: If you do not have the wisdom and the strength to give up, just look at your possessions. Your mere looking will burn them up. If you can stand outside your mind, you will soon find that total renunciation of possessions and desires is the most obviously reasonable thing to do. You create the world and then worry about it. Becoming selfish makes you weak. If you think you have the strength and courage to desire, it is because you are young and inexperienced. Invariably the object of desire destroys the means of acquiring it and then itself withers away. It is all for the best, because it teaches you to shun desire like poison.

Q: How am I to practice desirelessness?

M: No need of practice. No need of any acts of renunciation. Just turn your mind away, that is all. Desire is merely the fixation of the mind on an idea. Get it out of its groove by denying it attention.

Q: That is all?

M: Yes, that is all. Whatever may be the desire or fear, don’t dwell upon it. Try and see for yourself. Here and there you may forget, it does not matter. Go back to your attempts till the brushing away of every desire and fear, of every reaction becomes automatic.

Q: How can one live without emotions?

M: You can have all the emotions you want, but beware of reactions, of induced emotions. Be entirely self-determined and ruled from within, not from without. Merely giving up a thing to secure a better one is not true relinquishment. Give it up because you see its valuelessness. As you keep on giving up, you will find that you grow spontaneously in intelligence and power and inexhaustible love and joy.

Q: Why so much insistence on relinquishing all desires and fears? Are they not natural?

M: They are not. They are entirely mind-made. You have to give up everything to know that you need nothing, not even your body. Your needs are unreal and your efforts are meaningless. You imagine that your possessions protect you. In reality they make you vulnerable. realise yourself as away from all that can be pointed at as ‘this’ or ‘that’. You are unreachable by any sensory experience or verbal construction. Turn away from them. Refuse to impersonate.

Q: After I have heard you, what am I to do?

M: Only hearing will not help you much. You must keep it in mind and ponder over it and try to understand the state of mind which makes me say what I say. I speak from truth; stretch your hand and take it. You are not what you think yourself to be, I assure you. The image you have of yourself is made up from memories and is purely accidental.

Q: What I am is the result of my karma.

M: What you appear to be, you are not. Karma is only a word you have learnt to repeat. You have never been, nor shall ever be a person. Refuse to consider yourself as one. But as long as you do not even doubt yourself to be a Mr. S0-and-so, there is little hope. When you refuse to open your eyes, what can you be shown?

Q: I imagine karma to be a mysterious power that urges me towards perfection.

M: That’s what people told you. You are already perfect, here and now. The perfectible is not you. You imagine yourself to be what you are not — stop it. It is the cessation that is important, not what you are going to stop.

Q: Did not karma compel me to become what I am?

M: Nothing compels. You are as you believe yourself to be. Stop believing.

Q: Here you are sitting on your seat and talking to me. What compels you is your karma.

M: Nothing compels me. I do what needs doing. But you do so many unnecessary things. It is your refusal to examine that creates karma. It is the indifference to your own suffering that perpetuates it.

Q: Yes, it is true. What can put an end to this indifference?

M: The urge must come from within as a wave of detachment, or compassion.

Q: Could I meet this urge half way?

M: Of course. See your own condition, see the condition of the world.

Q: We were told about karma and reincarnation, evolution and Yoga, masters and disciples. What are we to do with all this knowledge?

M: Leave it all behind you. Forget it. Go forth, unburdened with ideas and beliefs. Abandon all verbal structures, all relative truth, all tangible objectives. The Absolute can be reached by absolute devotion only. Don’t be half-hearted.

Q: I must begin with some absolute truth. Is there any?

M: Yes, there is, the feeling: ‘I am’. Begin with that.

Q: Nothing else is true?

M: All else is neither true nor false. It seems real when it appears, it disappears when it is denied. A transient thing is a mystery.

Q: I thought the real is the mystery.

M: How can it be? The real is simple, open, clear and kind, beautiful and joyous. It is completely free of contradictions. It is ever new, ever fresh, endlessly creative. Being and non-being, life and death, all distinctions merge in it.

Q: I can admit that all is false. But, does it make my mind nonexistent?

M: The mind is what it thinks. To make it true, think true.

Q: If the shape of things is mere appearance, what are they in reality?

M: In reality there is only perception. The perceiver and the perceived are conceptual, the fact of perceiving is actual.

Q: Where does the Absolute come in?

M: The Absolute is the birthplace of Perceiving. It makes perception possible.

But too much analysis leads you nowhere. There is in you the core of being which is beyond analysis, beyond the mind. You can know it in action only. Express it in daily life and its light will grow ever brighter. The legitimate function of the mind is to tell you what is not. But if you want positive knowledge, you must go beyond the mind.

Q: In all the universe is there one single thing of value?

M: Yes, the power of love.

– Nisargadatta Maharaj

I Am That, chapter 70.

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The Four Dimensions of Man – Osho

Man is not a meaning but an opportunity. The meaning is possible, but is not given. The meaning can be created, but it is not already there. It is a task not a gift. Life is a gift, but life is open opportunity. Meaning is not a gift, meaning is a search. Those who seek will certainly find it. But those who simply wait will go on missing. The meaning, the Logos, has to be created by man. Man has to transform himself into that meaning. It cannot be something exterior to man; it can only be something interior.

Man’s inner being has to become illumined.

Before we enter into these sutras, a few things will be helpful to understand about man, because only then is the work possible.

The first thing to be understood is that man is a four-dimensional space-time continuum, just as the whole existence is. Three dimensions are of space, one dimension is of time. They are not separate: the dimension of time is but the fourth dimension of space. The three dimensions of space are static; the fourth dimension of time brings movement, makes life a process. Then existence is not a thing, but becomes an event.

And so is man. Man is the miniature universe. If you could understand man in his totality, you would have understood the whole existence. Man contains all – in seed. Man is a condensed universe. And these are the four dimensions of man.

The first dimension is what Patanjali calls sushupti, deep sleep, where not even a dream exists. One is utterly silent, not even a thought stirring, no wind blowing. All is absent That absence, in deep sleep, is the first dimension. It is from that that we start. And we have to understand our sleep, only then can we go through a transformation. Only then can we build our house on a rock, otherwise not. But very few people are there who understand their sleep.

You sleep every day, you live one-third of your life in deep sleep, but you don’t understand what it is. You go into it every night, and you also gain much out of it. But it is all unconscious: you don’t know exactly where it leads you. It leads you to the most simple dimension of your life – the first dimension. It is very simple because there is no duality. It is very simple because there is no complexity. It is very simple because there is only oneness. You have not yet arisen as an ego, you have not yet become divided – but the unity is unconscious.

If this unity becomes conscious you will have samadhi instead of sushupti. If this unity becomes conscious, illumined, then you will have attained God. That’s why Patanjali says: Deep sleep and samadhi, the ultimate state of consciousness, are very much alike, alike, because they are simple, alike, because in both there is no duality, alike, because in both the ego exists not.

In the first, the ego has not arisen yet; in the second, the ego has been dissolved – but there is a great difference too. The difference is that in samadhi you know what sleep is. Even while asleep your consciousness is there, your awareness is there. Your awareness goes on burning like a small light inside you.

A Zen Master was asked… It is a very famous saying in Zen:

Thus we are told that before we study Zen the mountains are mountains and the rivers are rivers. While we are studying Zen, however, the mountains are no longer mountains and the rivers are no longer rivers. But then when our study of Zen is completed, the mountains are once again mountains and the rivers are once again rivers.

‘What is meant by this?’ a disciple asked a great Master.

The Master explained this: ‘It simply means that the first and the last states are alike. Only just in the middle… the disturbance. First the mountains are mountains and again in the end the mountains are again mountains. But in the middle the mountains are no more mountains and rivers are no more rivers – everything is disturbed and confused and clouded. That clouding, that confusion, that chaos, exists only in the middle. In sushupti everything is as it should be; in samadhi, again everything is as it should be. Between the two is the problem, is the world, is the mind, is the ego, is the whole complex of misery, hell.

When the Master explained this, the disciple exclaimed ‘Well, if that’s true, then there is no difference between the ordinary man and the enlightened man.’

‘That’s true’ replied the Master. ‘There is no difference really. The only thing is, the enlightened man is six inches off the ground.’

But those six inches make all the difference. Why is the Master six inches off the ground? He lives in the world and is yet not in it – those are the six inches, the difference. He eats, and yet he is not the eater; he remains a witness – those six inches. He is ill, he knows the pain of illness but still he is not in pain; that difference – those six inches. He dies, he knows death is happening, and yet he is not dying: that difference – those six inches. He is asleep and yet he is not asleep, he is alert too.

The first state is of sushupti. We will call it ‘the first dimension’. It is dreamless undividedness, it is unconscious unity, it is ignorance, but very blissful. But the bliss too is unconscious. Only in the morning when you are awake again do you start feeling that there has been a good sleep in the night, that you have been in some faraway land, that you are feeling rejuvenated, that you are feeling very fresh, again young and alive; but only in the morning – not exactly at the time when you are in the sleep, only later on. Just some fragrance remains lingering in the memory. It reminds you that you have been to some inner depth, but where? What? – You cannot figure it out. You cannot give any account of it. Just a vague memory, a remembrance that somewhere you have been in a good space. There is no ego yet, so there is no misery possible, because misery is not possible without the ego.

This is the state where the rocks and the mountains and the rivers and the trees are existing. That’s why trees look so beautiful – an unconscious bliss surrounds them. That’s why mountains look so silent: they are in sushupti, they are in deep sleep, they are continuously in deep sleep. That’s why when you go to the Himalayas; an eternal silence is felt – virgin silence. Nobody has ever been able to disturb it. Just think of a mountain, and suddenly you start feeling silent. Think of trees and you feel life flowing in. The whole of nature exists in the first state, that’s why nature is so simple.

 

The second dimension is that of dream – what Patanjali calls swabha. The first disturbance in the sleep is dream. Now you are not one any more; the second dimension has arisen. Images have started floating in you: the beginning of the world. Now you are two: the dreamer and the dreamed. Now you are seeing the dream and you are the dream too. Now you are divided. That silence of the deep sleep is no more there, disturbance has entered because division has entered.

Division, duality, disturbance – that is the meaning of the dream. Although the duality is still unconscious, it is there; but not very consciously – not that you know about it. The turmoil is there, the world is born, but things are still undefined. They are just coming out of the smoke; things are taking shape. The form is not yet clear, the form has not yet become concrete, but because of the dualism – even though it is unconscious – misery has entered in. The nightmare is not very far away. The dream will turn into a nightmare.

This is where animals and birds exist. They also have a beauty, because they are very close to sushupti. Birds sitting on a tree are just dreams sitting in sleep. Birds making their nests on a tree are just dreams making their nests in sleep. There is a kind of affinity between the birds and the trees. If trees disappear, birds will disappear; and if birds disappear, trees will not be so beautiful any more. There is a deep relationship; it is one family. When you see parrots screeching and flying around a tree, it almost looks as if the leaves of the tree have got wings. They are not separate… very close. Birds and animals are more silent than man, happier than man. Birds don’t go mad. They don’t need psychiatrists; they don’t need any Freud, any Jung, any Adler. They are utterly healthy.

If you go into the forest and you see the animals, you will be surprised – they are all alike!;  and all healthy. You will not find a single fat animal in the natural state. I am not talking about the zoo. In the zoo things go wrong, because the zoo is no more natural. Zoo animals start following man; they even start going mad and committing suicide. Zoo animals even turn into homosexuals. The state of the zoo is not natural, it is man-created. In nature they are very, very, silent, happy, healthy, but that health too is unconscious – they don’t know what is happening.

This is the second state: when you are in a dream. This is the second dimension. First: dreamless sleep, sushupti – simple one-dimensional; there is no ‘other’. Second: dream, swabha; there are two dimensions: the dreamer and the dreamed, the content and the consciousness – the division has arisen – the looker and the looked at, the observer and the observed. Duality has entered. This is the second dimension.

In the first dimension there is only the present tense. Sleep knows no past, no future. Of course because it knows no past, no future, it cannot know the present either, because the present exists only in the middle. You have to be aware of the past and the future, only then can you be aware of the present. Because there is no past and no future, sleep exists only in the present. It is pure present, but unconscious.

With the dream, the division enters. With the dream, the past becomes very, very important. Dream is past-oriented; all dreams come from the past. They are fragments of the past floating in the mind, dust from the past which has not settled yet.

It’s her old man I feel sorry for. He was in bed the other night fast asleep. Suddenly she noticed he had a smile on his face. She thought ‘Hello, he’s having one of those dreams again.’ So she put down her crisps and her bottle of stout and woke him up.

He said ‘Blimey, you would, wouldn’t you! I was having a lovely dream then! I was at this auction where they were selling mouths. They had small rosebud ones for a quid. Pert little pursed ones for two quid, and little smiling ones for a fiver.’

She said ‘Ooh! Did they have a mouth my size?’

‘Yes. They were holding the auction in it.’

Whatsoever you dream has something to say about your past. It may be that you see an auction – little smiling rosebud mouths are being sold – but the auction is being held in your wife’s mouth.

Maybe you have never said to your wife ‘Shut up, and keep your big mouth closed!’ Maybe you have not said it so clearly, but you have been thinking that so many times. It is lingering in the mind. It is there. Maybe you have never been so true in your waking state as you are when you are asleep. And you can be! You can afford to be true. All dreams float from the past. With the dream, past becomes existential. So the present is there, and the past.

With the third, the third dimension, waking state what Patanjali calls jagrut – multiplicity enters. The first is unity, the second is duality, the third is multiplicity. Great complexity arises. The whole world is born. In sleep you are deep inside you; in dream you are no more that deep inside you and yet you are not out either – just in the middle, on the threshold. With waking consciousness you are outside yourself, you have gone into the world.

You can understand the biblical story of Adam’s expulsion in these three dimensions. When Adam was there in the Garden of Eden and had not yet eaten the fruit of the Tree of Knowledge it was deep sleep, unconscious – unconscious bliss it was. There was no disturbance, everything was simply beautiful. He had not known of any misery. Then he eats the fruit of the Tree of Knowledge. Knowledge arises, images start floating, dreams have started functioning. He is no more the same. He is still in the Garden of Eden but no more part of it – alien, stranger, an outsider. He has not yet been expelled, but in a subtle way he is no more centered there. He is uprooted. This is the state of the dream – the first taste of knowledge, because of the first taste of duality, the distinction of observer and the observed. And then he is being expelled from the Garden of Eden, thrown out – that is the third state, the waking state. Now he cannot even go back; there is no way back. He has forgotten that he has an inside too.

In deep sleep you are inside. In wakefulness you are outside. In dream you are just in the middle, hanging, not settled yet where to go, still indecisive, in doubt, uncertain. With the waking state, the ego enters in. In the dream state there are just rudimentary fragments of the ego arising, but they settle in the third. The ego becomes the most concrete, most solid, most decisive phenomenon. Then whatsoever you do, you do because of the ego.

The third state brings a little consciousness – just one per cent, not much of it, just a flickering consciousness, momentary consciousness. The first was absolutely unconscious, the second was unconsciousness disturbed. The third is the first glimpse of consciousness. And because of that – the momentary glimpse of consciousness – that one per cent of consciousness coming in creates the ego. Now the future also enters in.

 

First there is only the present unconscious; then there is the past unconscious, now there is future. Past, present, future, and the whole complexity of time revolves around you. This is the state where people are stuck, where you are stuck, where everybody is stuck. And if you go on building your house with these three dimensions, you will be building it on sand, because your whole effort will be unconscious.

To do something in unconsciousness is futile – it is shooting arrows in the dark not knowing where the target is. It is not going to bring much result. First, light is needed. The target has to be looked for, searched for. And enough light is needed so you can move towards the target consciously. That is possible only when the fourth dimension starts functioning. It rarely happens; but whenever it happens, then meaning is really born, Logos is born.

You will live a meaningless life if you live only with these three. You will live a meaningless life because you will not be able to create yourself. How can you create in such unawareness?

The fourth dimension is of awareness, witnessing – what Patanjali calls turiya. And in the Gospels Jesus goes on saying again and again to his disciples: Awake! Beware! Watch! All these words indicate turiya. And it is one of the misfortunes of history that Christianity has not been able to bring this message clearly to the world. It has failed utterly.

Rarely has a religion failed so utterly as Christianity. Jesus was not very fortunate, because the disciples that he found turned out to be very ordinary, and the religion became almost a political organization. The church became not a follower of Jesus but deep down really antagonistic to Jesus. The church has been doing things against Jesus in the name of Jesus.

Buddha was more fortunate. The followers never became a church, they never became so organized politically and they never became so worldly. They carried little bits of Buddha’s message down the ages.

This fourth dimension has to be understood as deeply as possible, because this is the goal. It is pure consciousness, simplicity again. The first was simple but unconscious; the fourth is simple but conscious. Unity again, bliss again – with only one difference: now everything is conscious, the inner light is burning bright. You are fully alert. It is not a dark night inside you but a full-moon night, moonlit. That is the meaning of enlightenment: the inner illumination.

Again there is only one time left – present, but now it is conscious present. Past is no more hanging around. A man who is aware cannot move in the past, because it is no more. A man who is aware cannot move in the future, because it is not yet. A man who is aware lives in the present, herenow. HERE is his only space and NOW is his only time. And because he is only herenow, time as such disappears. Eternity is born, timelessness is born. And when one is totally alert, ego cannot exist.

Ego is a shadow cast in unawareness. When all is light, the ego cannot exist. You will be able to see the falsity of it, the pseudo-ness of it. And in that very seeing is its disappearance.

These are the four dimensions of human consciousness. And people live only in the first three. The fourth carries the meaning; hence the people who live only in the three live a meaningless life. They know it. You know it! If you look into your life you will not find any meaning there, just a haphazard, accidental progression of things. One thing is followed by another, but with no particular consistency, with no particular relevance. One thing is followed by another just accidentally.

That’s what Jean-Paul Sartre means when he says ’Man is a useless passion’: man is accidental.

Yes, he is true if he is talking about the three dimensions: first, second and third; but he is not true about the fourth. And he cannot say anything about the fourth because he has not experienced anything of it. Only a Christ or a Buddha can say something about the fourth.

Christ-consciousness is of the fourth, so is Buddha-consciousness. To remain confined in the three is to be in the world. To enter into the fourth is to enter into nirvana, or call it the ’kingdom of God’. These are only different expressions for the same thing.

A few things more: The second dimension is a shadow of the first: sleep and dream. Dreams cannot exist without sleep, sleep is a must. Sleep can exist without dreams. So sleep is primary, dreams are secondary – just a shadow. And so is the case with the third and the fourth. The third is the shadow of the fourth, because the third can exist only if there is some consciousness. A little bit of consciousness has to be there, only then can the third exist. The third cannot exist without little bit of consciousness in it – a ray of light. It is not much of a light, but a ray of light is needed. The fourth can exist without the third, but the third cannot exist without the fourth. The fourth is awareness, absolute awareness; and the third is just a small ray of light in the dark night. But it exists because of that small ray of light. If that ray of light disappears, it will become the second; it will not be the third any more.

And your life looks like a shadow-life because you are living with the third. And the third is the shadow of the fourth. Only with the fourth do you come home. Only with the fourth are you grounded in existence.

The first is absolute darkness, the fourth is absolute light. Between these two are their two shadows. Those two shadows have become so important to us that we think that is our whole life. That’s why Hindus have been calling the world maya, illusion, because of these two dimensions which have become predominant – the second and the third. We have lost track of the first, and we have not yet searched for the fourth.

And one thing more: If you find the fourth you will find the first. Only one who has found the fourth will be able to know about the first, because once you have come to the fourth you can be asleep and remain alert. Krishna defines the yogi in the Gita as ‘one who is awake while asleep’. That’s his definition for the yogi. A strange definition: who is awake while asleep.

And just the reverse is the situation with you. You are asleep while awake. That is the definition of a non-yogi: asleep while awake. You look awake, and you are not.

It is just an idea, this awake state. Ninety-nine per cent consists of sleep – only one per cent of wakefulness. And that one per cent also goes on changing. Sometimes it is there and sometimes it is not there at all. It was there; somebody insults you – and it is not there. You have become angry, and you have lost even that small awareness. Somebody treads on your feet – and it is gone. It is very delicate. Anybody can take it and destroy it, and very easily. You were perfectly okay; a letter comes and something is written in the letter, and suddenly you are no more okay. All is disturbed. A single word can create such a disturbance! Your awareness is not very much.

And you are awake only in rare moments: in danger you are awake, because in danger you have to be awake. But when there is no danger, you start snoring. You can hear people snoring – walking down the road, they are snoring. And they are caged in their own unconsciousness.

A drunk bumped into a stop sign. Dazed and disoriented, he stepped back and then advanced in the same direction. Once more he hit the sign. He retreated a few steps, waited awhile, and then marched forward. Colliding with the post again, he embraced it in defeat and said ‘It is no use. I am fenced in. I am stopped in every direction.’

And he has not moved in any other direction. He has been moving again and again to the post. And being hit, naturally he concludes that he has been fenced in from every direction.

And that is the situation of the ordinary human consciousness. You go on moving in the same unconscious way, in the same unconscious direction. And again and again you are hit, and you think ‘Why is there so much misery? Why? Why did God create such a miserable world in the first place? Is God a kind of sadist? Does he want to torture people? Why has he created a life which is almost like a prison, and in which there is no freedom?’

Life is absolutely free. But to see that freedom, first you will have to free your consciousness.

Remember it as a criterion: the more conscious you are, the more free; the less conscious you are, the less free. The more conscious you are, the more blissful; the less conscious you are, the less blissful. It depends on how conscious you are. And there are people who will go on looking into the scriptures to find out ways to become more free, to become more blissful, to attain to truth. That is not going to help, because it is not a question of the scriptures. If you are unconscious and you go on reading the Bible and the Koran and the Vedas and the Gita, it is not going to help, because your unconsciousness cannot be changed by your studies. In fact the scripture cannot change your consciousness, but your unconsciousness will change the scripture – the meaning of the scriptures. You will find your own meanings there. You will interpret in such a way that the Bible, the Veda, the Koran, will start functioning as imprisonments. That’s how Christians and Hindus and Mohammedans are – all imprisoned.

I have heard…

After booking into a large hotel, a self-styled evangelist read in his room for an hour or two – and he was reading the Bible – then went down to the bar, and after a couple of drinks, he struck up a conversation with the red-headed barmaid. He stayed up until closing time and after the girl had cleared up, they both went up to the evangelist’s room.

When he started to interfere with her clothing, the barmaid seemed to have second thoughts. ‘Are you sure this is alright?’ she said ’after all you are a holy man.’

‘My dear’ he replied ‘it’s written in the Bible.’

She took him at his word, and they spent a very pleasant night together. The next morning, however, as the girl was preparing to leave, she said ‘You know, I don’t remember the part of the Bible you spoke about last night.’

The evangelist picked up the Gideon’s Bible from the bedside table, opened the cover, and showed her the flyleaf, on which was inscribed ‘The redheaded barmaid screws.’

Reading the whole Bible for one hour and this was his finding. Somebody had inscribed on the flyleaf…

If you read the Bible, you read it, remember. And the meaning that you give it will] be yours, the interpretation will be yours. It cannot help you, because it cannot even protect itself from you. How can it help you? The only way to have any change in life is to change consciousness. And to change consciousness you will not have to go into the Bible and the Vedas. You will have to go inwards, you will have to go into meditation. Scholarship won’t help.

A blind man was invited to a festivity and there he ate some delicious pudding. He was so enchanted by its taste that he asked someone sitting next him to tell what it looked like.

‘White’ the man said.

‘What is white?’ the blind man asked.

‘White? – like a duck’ came the answer.

‘How does a duck look?’, persisted the blind man.

Puzzled for a moment, the man finally said ‘Here, feel this’ and took the blind man’s hand in his hand and guided it along his other hand and arm, which he bent at the elbow and wrist to resemble the shape of a duck.

At this, the blind man exclaimed ‘Oh, the pudding is crooked!’

That’s what is going to happen. You cannot help the blind man to know what is white, or what is color, or what is light. All your help is going to give him something wrong. There is no way to help the blind man by definitions, by explanations, by theories, by dogmas, by scriptures. The only way to help him is to heal his eyes.

Buddha has said ‘I am a physician. I don’t give you definitions of light; I simply heal your eyes.’ And that’s what Jesus is, and all the miracles that are reported in the Bible are not miracles but parables – that a blind man came to him and he touched his eyes, and the blind man was healed and he could see immediately. If it is just about the physical eye, this is not much. Then Jesus is already out of date, because medical science can do it. Sooner or later, Jesus will have to be completely forgotten. If he was simply curing physical eyes, then it is not going to mean much in the future. This can be done by science. And that which can be done by science should be done by science; religion should not enter into it – there is no need. Religion has far higher things to do.

So I insist again and again that these stories are not miracles but parables. People ARE blind, and the Jesus-touch IS a magic touch. He helps them to see, he helps them to become aware, he helps them to become more conscious. He brings the fourth.

To go into the fourth, work is needed. Work in the sense that Gurdjieff used to use that word. Work means a great effort to transform your being, a great effort to center your being, a great effort to drop all that which creates darkness and to bring all that which can help a little light come in. If a door has to be opened, then open the door and let the light come in. If a wall has to be broken, then break the wall and let the light come in. Work means a conscious effort to search, to inquire to explore into the dimension of the fourth – into light, into awareness – and a conscious effort to drop all that which helps you remain unconscious, to drop all that which keeps you mechanical.

A man bought a farm and a sow. He asked his wife to watch the sow, explaining that if she saw it eating grass it was ready for mating and could be taken to the next farm. A couple of days later his wife told him that the sow had started to eat grass. So the farmer put it on a barrow and took it to the next farm to be mated. When he came back, he told his wife to watch the sow again. ‘If the sow eats grass again, it has not taken’ he explained.

A few days later, his wife reported that the sow was eating grass again. So it was put on the barrow and taken for mating again. The farmer brought it back and again asked his wife to watch it closely. Two days later he asked his wife if it had been eating grass again.

‘No’ she said ‘but it’s sitting in the barrow.’

The mechanical mind, the instinctive mind, the repetitive mind – that has to be broken and dropped. Work means an alchemical change. Great effort is needed. Hard and arduous is the path. It is an uphill task.

– Osho

Excerpted from I Say Unto You, Vol.1, chapter 7

Copyright© OSHO International Foundation

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