Junnaid’s Gratitude – Osho

I have always loved to remember a Sufi master, Junnaid. He was the master of al-Hillaj Mansoor. He had a habit: after each prayer – and Mohammedans pray five times a day – after each prayer he would say to the sky, “Your compassion is great. How beautifully you take care of us, and we don’t deserve it. I don’t even have words to show my gratefulness, but I hope you will understand the unexpressed gratitude of my heart.”

They were on a pilgrimage, and it happened that for three days they passed through villages where orthodox Mohammedans would not allow them even to stay in the villages; there was no question of giving them food or water. For three days without food, without water, without sleep, tired, utterly frustrated… The disciples could not believe that this man Junnaid, their master, still goes on saying the same things. Before, it was okay – but still he goes on saying, “You are great, you are compassionate, and I don’t have words to express my gratitude.”

On the third evening when he had finished his prayer, his disciples said, “Now it is time for an explanation. For three days we have been hungry, we have not had water, we are thirsty; we have not slept, we have been insulted continually, no place has been given to us, no shelter. At least today you should not say, ‘You are great, you are compassionate.’ For what are you showing your gratitude?”

Junnaid laughed. He said, “My trust in existence is unconditional. It is not that I am grateful because existence provides this and that and that. I am – that’s enough. Existence accepts me – that’s enough. And I don’t deserve to be; I have not earned it. Moreover, these three days have been of tremendous beauty because I had an opportunity to watch whether anger would arise in me, and it didn’t arise; whether I would start to feel that God had forsaken me, and the idea did not arise. There has been no difference in my attitude towards existence. My gratitude has not changed, and it has filled me with more gratitude than ever. It was a fire test, and I have come out of it unburned. What more do you want? I will trust existence in my life and I will trust existence in my death. It is my love affair.

-Osho

Excerpt from Beyond Enlightenment, Chapter 19

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Beyond Enlightenment

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You Are It – Osho

What is a mystical experience?

Margo, first: a mystical experience is not an experience at all. It is called ’mystical experience’ because we have to call it something, but it is not an experience at all.

An experience is always outside you. You see the clouds in the sky, or the lightning in the sky. Or, you can see the same inside too: you can close your eyes and you can see light inside that too is outside – because the seer remains always outside the seen, the observer remains outside the observed, the experiencer remains outside the experienced. And the mystical experience is not something outside you: it is very special kind of experience, unique. What is its uniqueness?

The experience and the experienced become one, the knower and the known become one. There is no division at all. It is not that you see something, but that you are it. God is never experienced as an object: God is always experienced as your innermost being. “ANA’L HAQ!” declares Al-Hillaj Mansoor – “I am God!” the Sufi says. Or “AHAM BRAHMASMI!” the Upanishads declare – “I am all!” It is not an experience! All experiences have been dissolved. Nothing is left. Only pure consciousness is there, but in that pure consciousness this understanding arises. The knower and the known are no more separate.

The mystical experience is such that you are involved in it with your totality. It is not in the head, it is not in the heart either; it is not in the body, it is not in the mind, it is not in the soul only. It pulsates all over you and beyond you. It pulsates with your totality.

I have heard a very ancient parable:

Once it happened, three saints, very famous saints, well-known saints, were passing through a forest. They all had worked hard, disciplined their lives arduously. They were great seekers. One was a bhakti yogi – a follower on the path of devotion, love, prayer. Another was a gyan yogi – a follower on the path of knowledge, wisdom, intelligence, awareness. And the third was a karma yogi – a follower on the path of action, service, commitment.

They all had done all that a man can do, all that is humanly possible, but yet they had not experienced God. Now they were getting old, and getting a little bit frustrated too. Time was slipping out of their hands, and the goal was as far away as ever, and coldness was settling. But that day a miracle happened.

Suddenly, it started raining. They all had to rush into a small temple. The temple was very small; just four pillars and a roof, open from all sides, and the rain was really strong, and the wind was strong, and the wind was bringing rainwater inside the temple. It was getting wet almost over the place. So they all had to stand just in the middle, surrounding the Shivalinga – it must have been a Shiva temple. And as the water started coming more and more inwards, they had to come closer and closer.

They were coming so close that they were touching coach other. Suddenly, when they touched each other, they felt that they were not three there but four. Surprised, startled… and the fourth, and the presence of the fourth, was so strong that they asked each other, “What are you feeling?” And they all said, “Something strange is present here.”

Slowly, slowly, the presence became very, very clear and radiant. It was such ecstasy to see that presence. They all fell on their knees, and they asked the presence – because it was so clear that it was God and nobody else – they asked, “Why? We have worked our whole life and we could not even see a glimpse of you, and today what has happened? Why have you suddenly come?”

And God laughed and said, “Because you all are together here. Touching each other, you have become total. And I can only be available to you when you are total. Now, you are not fragments.

Up to now you have been fragments: one was working through the heart, another was working through the head, and the third was working through the body. You were fragmentary. And I am not available to the fragments: I am available only when somebody becomes total. In this moment, your energies met and mingled with each other.

“I have always followed you, but have remained invisible because the I can only see me when it is total. Now you can touch me! Now you can have me! You have been missing me for only one reason: you were adamant, stubborn; you were clinging to one fragment – and God is a totality.”

This is my message to you: A mystical experience is a total experience – of the body, of the mind, of the soul. All is involved in it. Nothing is outside it. So don’t reject anything in your life; let everything be absorbed. That’s why I say ’from sex to super consciousness’ – everything has to be absorbed in it, nothing has to be rejected. The person who rejects anything has rejected God himself – because God IS totality.

Accept all, appreciate all. Rejoice in all! And let your life become a total organic unity. When you are organically one, you will have that orgasmic, oceanic experience called the mystic experience. It is not an experience… you ARE it. The experience is not separate from it.

God is not seen: one becomes God.

Liberation does not happen to you: you become liberation. Nirvana is not something in your hands: you are Nirvana.

Enlightenment is not something that happens in you: you are it!

Hence, though we call it, ’spiritual experience’, it really cannot be called spiritual experience. There are sexual experiences, but no spiritual experiences. There are aesthetic experiences, but no spiritual experiences. There are many kinds of experiences, but spiritual, mystical experience is not one of them: it is absolutely a separate reality. It is all alone. It is a category in itself.

-Osho

From The Perfect Master, Vol. 1, Chapter Ten

Copyright© OSHO International Foundation

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With Growing Desirelessness – Osho

With growing desirelessness, sometimes the person becomes outwardly inactive. Is it lethargy and dullness? Why does it happen?

Many things are possible, and it will depend. Certainly many desires will drop and many actions also. Those actions which were just caused by desires will drop. If I was running for a particular desire, how can I run if the desire has dropped? My running will stop. At least the same running on the same route will stop. So when a person becomes desireless, at least for an interim period, for an interval – and how long it will be will depend on the individual – he will become inactive. The desires will have dropped – and all the actions that he had been doing were concerned with desires, so how can he continue? They will drop.

But by dropping desires and actions, energy will be accumulated – and now energy will begin to move. When it moves, how it moves will vary from individual to individual, but now it will move. There will be a gap, an interim period, an interval. This I call a pregnancy period. The seed is born, but now it will gestate for at least nine months. And it may seem strange, but it happens. This nine months period is meaningful. Near about this, eight months or ten months, will be the interim period, and you will just become inactive. This inactivity will also vary. Someone may become so inactive that people may think that he has just gone into a coma. Everything stops.

For Meher Baba it happened like that. For one year he was just in a coma. He couldn’t even move his limbs. Action was far off; he couldn’t stand up because even the desire to stand had gone. He couldn’t eat; he had to be forced. He couldn’t do anything! For one year continuously he became just helpless – a helpless child. This was a pregnancy period, and then, suddenly, a different man was born. The man who became inactive was no more: a new energy – energy accumulated.

Lives and lives of dissipated energy create this gap – because you do not have enough energy. When desire is not there to invoke, provoke, stimulate, you just drop. Your energy is not really energy, but just a pushing and pulling. Anyhow you go on running because the goal seems just nearby. A few moments’ endeavour more and you will reach! You pull yourself on; somehow you carry yourself and run. But when the goal is dropped, when there is no desire, you will drop. An inactivity will be there. If you can be patient in this inactivity period, after it you will be reborn. Then energy will begin to move without desires.

But I say it depends. It may happen suddenly as it happened for Meher Baba: that was a sudden case. It happened in Bombay. It happened by a kiss from an old lady, Babajan. Meher Baba was just passing, coming back from his school. Babajan was an old Sufi mystic, an old lady who was just sitting under a tree for years and years and years. Meher Baba was just coming, and Babajan called him. He knew this old lady. She was sitting for years under the tree, and he had passed by that street daily on his way towards his school and towards his home. She called and he came near. She kissed him – and he dropped as if dead just there. Then he had to be carried home.

For one year continuously the kiss remained on him and he was in a coma. It may happen suddenly like this. Mm? This was a great transfer, and Babajan died afterwards because she had just been waiting for this moment to give someone the whole energy. This was her last life, and there was not enough time even to explain what she was giving. And also, she was not the type to have explained. She was a silent mystic. She had not touched anybody for years. She was a only waiting for this moment when she was to kiss someone and the whole energy was to be transferred in a single transfer. Before this she had not even touched anyone, so this touch was to be total.

And this child was simply unaware of what was going to happen. He was ready – otherwise this transfer would not have been possible – but he was not aware. He had worked through his past lives. He was just coming up. He might have become aware later on, but just now he was completely unaware. This happened so suddenly that he had to go again through a second pregnancy. For one year he was as if not. Many medicines were given; many, many doctors and physicians tried to help, but nothing could be done. And the woman who could do something, she disappeared, she died. After one year he was a different man – totally different.

If it happens so suddenly, then it will be a deep coma. If it happens through some exercises, then it will never be so deep a coma. If you are doing awareness exercises, meditation, then it will never happen so suddenly. It will come so gradually, so gradually, that you will never even become aware of when it has happened. By and by, inactivity will be there, activity will be there, and very gradually inside everything will have changed. And the desire will drop, the activity will drop, but no one will ever feel that you have been lethargic or that you have become inactive.

This is the gradual process. So those who follow yoga or any method will not feel the suddenness. There are also methods in which sudden happenings become possible, but one can be prepared. Babajan never prepared this boy; she never even asked his permission. It was a one-way affair. She just transferred the energy.

Zen monks also transfer, but before transferring they prepare the ground. A person can be made ready to receive the energy, then this reaction will not be there. He may feel lethargy for some days, for some months, but no one will feel outside that inside everything has become inactive. But that needs preparation, and that can happen only in schools. And when I say “school”, I mean a group working.

Babajan was alone; she never made anyone her disciple. There was no school; there was not a following in which she could have prepared anyone. And, also, she was not the type. She was not the teacher type; she couldn’t teach. But she had to give to someone, to whomsoever passed and she felt: “Now is the moment, and this one will be able to carry it,” so she could just deliver it.

So it depends. Inactivity is bound to be there – more or less, but it will be there, a period will be there. And only then can you be reborn, because the whole mechanism has to change completely. The mind drops, old roots drop, the old habits drop, the old association of consciousness and desires, consciousness and mind, drops – everything old drops and everything has to be new.

A waiting is needed, patience is needed. And if one is patient, one has not to do anything: just to wait is enough. The energy begins to move by itself. You just sow the seed and then wait! Don’t be in a hurry; don’t go every day to pull the seed out and see what is happening. Just put it inside and wait. The energy will take its own course. The seed will die, and the energy will sprout and will begin to move. But don’t be impatient. One has to wait.

And the greater the seed, and the greater the possibility, the potentiality of the tree that is going to be, the more will be the waiting. But it comes. It comes! The deeper the waiting, the sooner it comes.

-Osho

From The Ultimate Alchemy, V.1, Chapter Four

Copyright© OSHO International Foundation

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

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There is No Ladder – Osho

Every day you talk about the ‘Earth’ and about the ‘Sky’ – About the potential and about the ultimate. But what is the ‘ladder’ in between? What is the process that happens in between? Why do you not talk about the ‘ladder’?

The ladder exists not. There is no ladder. There is no in between. There is not any gap, it is all one. The earth and sky are not disconnected. They are already joined together. They are in a deep union, communion. The very idea of the ladder arises because we have been taught that there is a gap between this world and the other. There is none. It has not to be bridged. The other shore is in this shore. You are not to go anywhere; you are not to do anything. The potential is actual, and the first step is the last step. But the mind boggles down, the mind cannot conceive it. Mind always wants to have steps, ladders.

Mind can cope with a ladder; mind cannot cope with a quantum leap. Mind can cope with evolution, mind cannot cope with revolution. That’s why mind is never revolutionary; it is always orthodox, it is always conventional. Mind cannot be revolutionary by its very nature.

You have been taught again and again that the body and soul are two, that God and the world are two. And you have been taught that you have to find God against the world, you have to go beyond the world to find God.

I am giving you a totally new message you are not to go beyond, you are to go within. The beyond is within, and the within is the beyond. All is here-now. In this very moment the whole existence is present in all its possibilities. It is only a shift of consciousness, not a ladder. It is a change of gestalt, not a ladder. Nothing changes, all remains the same – just a leap happens within you. Suddenly you start seeing things which you were not seeing but they were already present; they have always been present.

Have you looked in some gestalt psychology books? – There are pictures. A famous picture is one picture where there is an old woman, and also, hidden in the same lines, is a young woman. You can see the old woman; if you go on looking and looking and looking, suddenly a moment will come and the consciousness will shift to another gestalt and you will start seeing the young woman. If you go on looking at the young woman long enough, suddenly something will change and you will start seeing the old woman again. When you have seen both and you know perfectly well that both are there, even then you cannot see both together. Because the old woman consists of the same lines, the young woman also consists of the same lines; you can see only one at one time. At another time you can see the other, but you cannot see both together, simultaneously.

If you see the world, you cannot see God, that’s true – but God is not opposite to the world, it is just another gestalt. If you see God the world disappears. It doesn’t mean that you have transcended the world. It is the same world; just your vision has made a new gestalt. That’s why you will find it again and again, down the ages, Charavakara, Epicurus, Karl Marx – all the materialists of the world say that only matter exists, consciousness is a by-product, an epi-phenomenon. Consciousness is illusory, the real thing is matter: this is one gestalt. They are not wrong.

Then there is another tradition: Shankara, Vedantins, Berkeley, they say the world exists not, only God is; only consciousness is. Matter is illusory, Maya. They are also not wrong; that is another gestalt – but no one is absolutely true either.

The real man of understanding will say that God can be looked at as the world; the world can be looked at as God.

William James is reported to have said, “Mind is one way in which the world is assembled and things put together; matter is another” – just ways of putting and assembling things together. Neither does matter exist against mind, nor does mind exist against matter. You are body – this is a gestalt; you are soul – that is another gestalt. There is no ladder in between, because these are two gestalts.

Remember the picture again: is there a ladder between the old woman and the young woman? There is no ladder because they consist of the same lines. Nothing changes, the picture remains the same and you don’t go anywhere… but a shift, a flick in consciousness. You see things in one way, you assemble things in one way, then you see things in another way, you assemble things in another way. Neither are materialists right, absolutely right – they are not, they are partially true; nor are Vedantins right – they are partially true. They both suffer from partiality. That’s why their argument can continue forever, it will never be decisive.

Just think of two persons arguing: “In this picture there is a young woman”, and another man says “There is an old woman.” They can go on arguing forever because they have partial truth, and it can never be decisive. They will never be able to commune with each other; they will never be able to understand what the other is saying, because how can one who has seen the young woman believe that the old woman exists there in the picture? And vice- versa. The materialist and the spiritualist go on arguing.

I am neither. I am simply saying to you that which is. Both exist, but both are not separate. We call them two because we can see them in two ways.

You ask me about the ladder – there is no ladder. I am not proposing any gradual, slow progress for you here. That’s how you have lived for many lives: thinking that gradually, gradually, slowly, slowly, you will attain. If you see my point you attain right now!

But you are looking for a ladder.

Somebody has asked, “Osho, these talks are supposed to be on Sufism, but you are not saying anything about Sufism, You are saying many beautiful things but they are not Sufism.”

I am not talking about Sufism, that is true. I talk Sufism, not about Sufism! I am a Sufi, so whatsoever I say is Sufism. I am not giving you steps to move to the beyond, I am simply making my own experience available to you. I am simply sharing my being with you. This is not a message, it is a sharing. It is not a teaching, it is imparting. Being with me can reveal to you that nothing has to be achieved, that all goals are false, that all is already achieved.

I don’t want you to BECOME enlightened. I declare that you are enlightened! But you are not courageous enough; you say, “How can I be enlightened? I will have to wait. Someday I will become enlightened.” You are so cowardly – that’s why you need time even to recognize your Godhood. You have condemned yourself so much that you cannot conceive that you can be a God. Because you cannot conceive that you can be a God, you cannot conceive how Buddha can be a God, how Christ can be a God.

When Christ declares “I am God”, he’s simply saying to you “You are God. Look! I have the courage to declare. You also participate. See the point. I am as much of the flesh as you are; I am as much the body as you are.” There is nothing special about Christ; the only special thing is his courage. Otherwise he is just like you. I am just like you; the only thing is that I respect myself and you don’t respect yourself, I love myself and you don’t love yourself.

You are also very suspicious. That’s why I call myself Bhagwan. There are questions: “Why?”

Because I am! And you are also, but you are not courageous. This Buddhafield is being created so that you can gather courage, so that you can become bold, so that you can say things as they are and you can see things as they are.

I’m not supplying you with any ladder. You would like it very much, because then you can postpone. I am simply saying to you, jump… and be! Have a quantum leap!

There are not stations between you and God. The moment you are concentrated in your courage, suddenly the gestalt changes – God is revealed in millions of forms. And the moment you become God, the whole existence becomes God. If somebody says “I am God and you are not God”, then he is a cheat, he is a charlatan, he is playing a game, he is on an ego-trip.

-Osho

From The Wisdom of the Sands, Volume One, Chapter Eight

Copyright© OSHO International Foundation

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