Fear of Transformation – Osho

Many people seem to be interested in meditation, but that interest cannot be very deep because so very few are transformed through it. If the interest is really deep, it becomes a fire by itself. It transforms you. Just through intense interest you start becoming different. A new center of being arises. So many people seem to be interested but nothing new arises in them, no new center is born, no new crystallization is achieved. They remain the same.

That means they are deceiving themselves. The deception is very subtle but it is bound to be there. If you go on taking medicine, having treatments, and the illness remains the same – rather on the contrary, it goes on increasing – then your medicine, your treatment, is bound to be false. Maybe deep down you don’t want to be transformed. That fear is very real – the fear of transformation. So on the surface you go on thinking that you are deeply interested, but deep down you go on deceiving.

The fear of transformation is just like the fear of death. It is a death, because the old will have to go and the new will come into being. You will be there no more, something totally unknown to you will be born out of you. Unless you are ready to die, your interest in meditation is false, because only those who are ready to die will be reborn. The new cannot become a continuity with the old. The old must be discontinued. The old must go. Only then can the new come into being. The new is not an outgrowth of the old, the new is not continuous with it – the new is totally new. And it comes only when the old dies. There is a gap between the old and the new – that gap gives you the fear. You are afraid. You want to be transformed but simultaneously you want to remain the old. This is the deception. You want to grow, but you want to remain you. Then growth is impossible; then you can only deceive; then you can go on thinking and dreaming that something is happening, but nothing will happen because the basic point has been missed.

So there are many people all over the world who are very interested in meditation, moksha, nirvana, and nothing is happening. There is so much noise about it but nothing real is happening. What is the matter?

Sometimes the mind is so cunning that because you don’t want to be transformed, the mind will create a superficial interest so that you can say to yourself, “You are interested, you are doing whatsoever can be done.” And you remain the same. And if nothing happens, you think that the technique you are using is wrong, the guru you are following is wrong, the scripture, the principle, the method, is wrong. You never think that even with a wrong method transformation is possible if the real interest is there; even with a wrong method you will be transformed. If you are really interested in transformation, you will become different even if following a wrong guru. If your soul and your heart is in your effort, no one can mislead you except yourself. And nothing is a barrier to your progress except your own deceptions.

When I say that even a wrong master, a wrong method, a wrong principle, can lead you to the real, I mean that the real transformation happens when you are intensely involved in it, not through any method. The method is just a device, the method is just a help, the method is secondary – your being involved in it is the fundamental thing. But you go on doing something – not even doing, you go on talking about doing. And words create an illusion: because you think so much about it, you read so much about it, you listen so much about it, that you start feeling you are doing something. So-called religious persons have developed many deception devices.

I have heard that a motorist, driving along a road, saw the school building on fire. The teacher of the small school of that small village was Mulla Nasruddin. He was sitting under a tree. The motorist called to him, “What are you doing there? The school building is on fire!” Mulla Nasruddin said, “I know about it.” The motorist was much excited. He said, “Then why are you not doing something?” Mulla Nasruddin said, “Ever since it started I have been praying for rain. I am doing something.”

Prayer is a trick to avoid meditation, and the so-called religious mind has developed many types of prayer. Prayer can also become a meditation – when it is not only a prayer, it is a deep effort, a deep involvement. Prayer can also become meditation, but ordinarily prayer is just an escape. To avoid meditation, people go on praying. To avoid doing anything they pray. Prayer means that God must do something. Someone else must do. Prayer means that we are passive – something must be done to us. Meditation is not prayer in that sense: meditation is something you do to yourself. And when you are transformed, the whole universe behaves differently to you, because the universe is nothing but a response to you, whatsoever you are. If you are silent, the whole universe responds to your silence in thousands and thousands of ways. It reflects you. Your silence is multiplied infinitely. If you are blissful, the whole universe rejects your bliss. If you are in misery, the same happens. The mathematics remains the same, the law remains the same: the universe goes on multiplying your misery. Prayer won’t do. Only meditation can help because meditation is something to be done authentically by you, it is a doing on your part.

So the first thing I would like to say to you is be constantly alert that you are not deceiving yourself. You may be doing something and still deceiving yourself.

I have heard that Mulla Nasruddin once came running into a post office, grasping the postmaster by the lapel, shook him, and said, “I have gone crazy. My wife has disappeared!” The postmaster felt sorry and he said, “Really, she has disappeared? Unfortunately this is a postal department – you have to go to the police department to report this disappearance.” Mulla Nasruddin shook his head negatively and said, “I am not going to be caught again. In the past my wife also disappeared and when I reported it to the police department, they found her. I am not going to be caught again. If you can take the report, take it, otherwise I am going.”

He wants to report to feel good, to feel that he has done whatsoever can be done. But he doesn’t want to report to the police department because he is afraid.

You go on doing things just to feel good, just to feel that you are doing something. But really you are not ready to be transformed. So all that you do just passes as useless activity – not only useless, harmful also, because it is a wastage of time, energy, and opportunity. These techniques of Shiva are only for those who are ready to do. You can ponder over them philosophically – that means nothing. But if you are actually ready to do, then something will start happening to you. They are alive methods, not dead doctrines. Your intellect is not needed; your totality of being is required. And any method will do. If you are ready to give it a chance, any method will do. You will become a new man.

Methods are devices, I will repeat again. If you are ready, then any method can do. They are just tricks to help you to take the jump, they are just like jumping boards. From any jumping board you can jump into the ocean. The jumping boards are insignificant: what color they are, which wood they are made of is irrelevant. They are simply jumping boards and you can take a jump from them. All these methods are jumping boards. Whatsoever method takes your fancy, don’t go on thinking about it, do it!

Difficulties will arise when you start doing something – if you don’t do anything there will be no difficulty. Thinking is very easy doing because you are not really traveling, but when you start doing something, difficulties arise. So if you see that difficulties have arisen, you can feel that you are on the right track – something is happening to you. Then old barriers will break, old habits will go, there will be change, there will be disturbance and chaos. All creativity comes out of chaos. You will be created anew only if all that you are becomes chaotic. So these methods will destroy you first, then only will a new being be created. If there are difficulties, feel fortunate – that shows growth. No growth is smooth… and spiritual growth cannot be smooth, that is not its nature. Because spiritual growth means growing upwards, spiritual growth means reaching into the unknown, reaching into the uncharted. Difficulties will be there. But remember that with each difficulty that is passed you are crystalized. You become more solid. You become more real. For the first time you will feel something centering within you, something becoming solid.

As you are now you are just a liquid phenomenon, changing every moment, nothing stable. Really you cannot claim any ‘I’ – you don’t have one. You are many ‘I’s’ just in a flow, a river-like flow. You are a crowd, not an individual yet. But meditation can make you an individual.

 This word ‘individual’ is beautiful: it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master.

Every moment you are different because you are not – and unless you are, the Divine cannot happen to you. To whom can it happen? You are not there. People come to me and they say, “We would like to see God.” I ask them, “Who will see? You are not there. God is always there, but you are not there to see. It is just a passing thought that you want to see God.” The next moment they are not interested; the next moment they have forgotten all about it. A persistent, intense effort and longing is needed. Then any method will do.

Now, we should enter the methods.

-Osho

From The Book of Secrets, Chapter 73

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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That Third Point is Advaita – Osho

Man is Janus-faced – animal and divine both. Animal belongs to his past, divine belongs to his future, and this creates the difficulty. The past has passed, it is no more; just a shadow of it lingers on. And the future is still the future, it has not yet come; it just a dream, just a possibility. And between these two exists man – the shadow of the past and the dream of the future. He is neither and he is both.

He is both because the past is his – he was animal. He is both because the future is his – he can be divine. And he is not both, because the past is no more and the future is yet to be.

Man exists as a tension between these two: that which was and that which can be. This creates a conflict, a constant struggle to realize, to be something. In a sense, man is not. Man is just a step from the animal to the divine – and a step is nowhere. It was somewhere and it will be somewhere, but right now it is nowhere, just hanging in the air.

So whatsoever man is doing – whatsoever I say – he is never satisfied in it, never content, because two diametrically opposite existences meet in him. If the animal is satisfied then the divine is in discontent. If the divine is satisfied then the animal is in discontent. A part is always in discontent.

If you move to the animal, in a way you satisfy part of your being, but immediately in that satisfaction dissatisfaction arises, because the opposite part, your future, is just contrary to it. The satisfaction of the animal is the dissatisfaction of the possibility of your future. If you satisfy your divine possibility the animal revolts; it feels hurt. A definite discontent arises within you. You cannot satisfy both, and satisfying one, the other is dissatisfied.

I remember one anecdote. One sports car enthusiast reached the pearly gates, and St. Peter welcomed him. He had come with his Jaguar, and the first thing he asked St. Peter was this: “Are there beautiful highways in heaven?”

St. Peter said, “Yes, they have the most beautiful highways, but there is one difficulty – in heaven they don’t allow automobiles.”

The speed-fiend said, “Then it is not for me. Then please arrange for me to be sent to the other place. I would like to go to hell. I cannot leave my Jaguar.”

So it was arranged. He reached hell, he came to the gates, and Satan welcomed him and said that he was very happy to see him. He said, “You are just like me; I am also a lover of Jaguars.”

The speed-fiend said, “Fine, give me the map of your highways.”

Satan became sad. He said, ‘Sir, we don’t have any highways down here – that is the hell of it!’

This is the situation of man. Man is Janus-faced, a double being, split in two. If you satisfy one thing, then something becomes frustrating to your other part. If you do otherwise, then the other part is dissatisfied. Something is always lacking. And you cannot satisfy both, because they are diametrically opposite.

And everyone is doing this impossible thing, trying to do this – to have a compromise somewhere so both heaven and hell can meet; so body and soul, the lower and the higher, the past and the future, can somewhere meet and have a compromise. We have been doing that for many lives. It has not happened, and it is not going to happen. The whole effort is absurd, impossible.

These techniques are not concerned with creating a compromise within you. These techniques are to give you a transcendence. These techniques are not to satisfy the divine against the animal.

That is impossible. That will create more turmoil within you, more violence, more struggle. These techniques are not to satisfy your animal against the divine. These techniques are just to transcend the duality. They are neither for the animal nor for the divine.

Remember, that is the basic difference between other religions and tantra. Tantra is not a religion, because religion basically means: for the divine against the animal – so every religion is part of the conflict. Tantra is not a struggle technique, it is a transcendence technique. It is not to fight with the animal, it is not for the divine. It is against all duality. It is neither for nor against really. It is simply creating a third force within you, a third center of existence where you are neither animal nor divine.

For tantra that third point is advait, that third point is non-duality.

Tantra says you cannot reach the one by fighting through duality. You cannot come to a non-dual point by choosing one thing in the struggle in duality. Choice will not lead you to the one; only a choiceless witnessing.

This is very foundational to tantra, and because of this tantra was never really understood rightly. It has suffered a long, a centuries-old misunderstanding; because the moment tantra says it is not against the animal, you start feeling as if tantra is for the animal. And the moment tantra says it is not for the divine, you then start thinking that tantra is against the divine.

Really, tantra is for a choiceless witnessing. Don’t be with the animal, don’t be with the divine, and don’t create a conflict. Just go back, just go away, just create a gap between you and this duality and become a third force, a witnessing, from where you can see both the animal and the divine. I told you that the animal is the past and the divine is the future, and past and future are opposed.

Tantra is in the present. It is neither past nor future. Just this very moment, don’t belong to the past and don’t hanker for the future. Don’t long for the future and don’t be conditioned by the past. Don’t allow the past to become a hangover and don’t create any projections in the future. Remain true to this very moment, here and now, and you transcend. Then you are neither animal nor divine. For tantra, to be such is to be God. To be such, in this suchness of the moment, where past is unrelated and future is not created, you are free, you are freedom.

These techniques are not religious in this sense, because religion is always opposed to the animal. Religion creates a conflict. So if you are really religious you will become schizophrenic, you will be split. All religious civilizations are split civilizations. They create neurosis, because they create inner conflict. They divide you into two, and one part of your being becomes the enemy. Then your whole energy is dissipated fighting with yourself.

Tantra is not religious in that sense, because tantra doesn’t believe in any conflict, in any violence. And tantra says don’t fight with yourself. Just be aware. Don’t be aggressive and violent with yourself. Just be a witness, a watcher. In the moment of witnessing you are neither; both the faces disappear. In that moment of witnessing you are not human. You simply are. You exist without any label. You exist without any name. You exist without any category. You are without being anyone in particular – a simple amness, a pure being. These techniques are for that pure being.

-Osho

From The Book of Secrets, Chapter 59

Copyright© OSHO International Foundation

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

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

The Nature of Darkness – Osho

Let us first meditate a little on the nature of darkness. It is one of the most mysterious things in existence – and your life is so much involved in it, you cannot afford not to think about it. One has to come to terms with the nature of darkness because the same is the nature of sleep, and the same is the nature of death, and the same is the nature of all ignorance.

The first thing, if you meditate on darkness, that will be revealed to you is that darkness does not exist, it is there without any existence. It is more mysterious than light. It has no existence at all; rather, on the contrary, it is just an absence of light. There is no darkness anywhere, you cannot find it, it is simply an absence. It is not in itself, it has no “in-itself” existence, it is simply that the light is not present.

If the light is there, there is no darkness; if the light is not there, there is darkness – absence of light, it is not a presence of something. That’s why light comes and goes – darkness remains. It is not, but it persists. Light you can create, light you can destroy, but you cannot create darkness and you cannot destroy darkness: it is always there without being there at all.

The second thing, if you contemplate, you will come to realize that because it is nonexistential you cannot do anything to it. And if you try to do anything to it, you will be defeated. Darkness cannot be defeated, how can you defeat something which is not? And when you will be defeated you will think: “It is very powerful because it has defeated me.” This is absurd! Darkness has no power; how can a thing have power which is not? You are not defeated by the darkness and its power, you are defeated by your foolishness. In the first place you started fighting – that was foolish. How can you fight with something which is not? And remember, you have been fighting with many things which are not, they are just like darkness.

The whole morality is a fight against darkness, that’s why it is stupid. The whole morality, unconditionally, is a fight with darkness, fighting with something which in itself is not. Hate is not real, it is just the absence of love. Anger is not real, it is just the absence of compassion. Ignorance is not real, it is just the absence of buddhahood, of enlightenment. Sex is not real, it is just the absence of brahmacharya. And the whole morality goes on fighting with that which is not. A moralist can never succeed, it is impossible. Finally he has to be defeated – his whole effort is nonsense.

And there is the distinction between religion and morality: morality tries to fight with darkness, and religion tries to awaken the light which is hidden within. It doesn’t bother about the darkness, it simply tries to find the light within. Once the light is there, darkness disappears; once the light is there, you need not do anything to darkness – simply it is not there.

This is the second thing, that nothing can be done to darkness directly. If you want to do something with darkness, you will have to do something with light, not with darkness. Put the light off and the darkness is there; put the light on and the darkness is not there – but you cannot put on and put off darkness; you cannot bring it from somewhere, you cannot push it out. If you want to do something with darkness, you have to go via light, you have to go in an indirect way.

Never fight things which are not. The mind is tempted to fight, but that temptation is dangerous: you will waste your energy and life and dissipate yourself. Don’t be tempted by the mind; simply see whether a thing has a real existence or is just an absence. If it is an absence then don’t fight with it, then seek the thing of which it is the absence – then you will be on the right track.

The third thing about darkness is that it is involved deeply with your existence in many millions of ways.

Whenever you are angry, your light within has disappeared. In fact, you are angry because the light has disappeared, the darkness has entered. You can be angry only when you are unconscious, you cannot be angry consciously. Try it: either you will lose consciousness and anger will be there, or you will remain conscious and anger will not arise – you cannot be angry consciously. What does it mean? It means the nature of consciousness is just like light, and the nature of anger is just like darkness – you cannot have both. If the light is there, you cannot have darkness; if you are conscious, you cannot be angry.

People come to me continuously and ask how not to be angry. They are asking a wrong question – and when you ask a wrong question it is very difficult to get the right answer. First ask the right question. Don’t ask how to dispel darkness, don’t ask how to dispel worries, anguish, anxiety; just analyze your mind and see why they are there in the first place. They are there because you are not conscious enough. So ask the right question: How to be more and more conscious? If you ask how not to be angry, you will become the victim of some moralist. And if you ask the question how to be more conscious, so anger cannot exist, so lust cannot exist, so greed cannot exist, then you are on the right track, then you will become a religious seeker.

Morality is a false coin; it deceives people. It is not religion at all. Religion has nothing to do with morality, because religion has nothing to do with darkness. It is a positive effort to awaken you. It does not bother about your character; what you do is meaningless and you cannot change it. You may decorate it, you cannot change it. You may color it in beautiful ways, you may paint it, but you cannot change it.

There is only one transformation, only one revolution, and that revolution comes not by being concerned with your character, by your acts, by your doings, but being concerned with your BEING. Being is a positive phenomenon; once the being is alert, awake, conscious, suddenly darkness disappears – your being is of the nature of light.

And the fourth thing… then we can enter the sutra. Sleep is just like darkness. It is not accidental that you find it difficult to sleep when there is light; it is simply natural. Darkness has an affinity with sleep; that’s why it is easy to sleep in the night. Darkness all around creates the milieu in which you can fall into sleep very easily.

What happens in sleep? You lose consciousness by and by. There comes an interval period in which you dream. Dreaming means half-conscious, half-unconscious; just on the midway, moving towards total unconsciousness; from your waking state you are moving to total unconsciousness. On the path dreams exist. Dreams mean only that you are half-awake and half-asleep. That’s why, if you dream continuously the whole night, you feel tired in the morning. And if you are not allowed to dream, then too you will feel tired – because dreams exist for a certain reason.

In your waking hours you accumulate many things: thoughts, feelings, incomplete matters hang in the mind. You looked at a beautiful woman on the road and suddenly a desire arose in you. But you are a man of character, manners, civilized; you simply push it down, you will not look at it, you will go on with your work – an incomplete desire hangs around you. It has to be completed, otherwise you will not be able to fall into deep sleep. It will pull you back again and again. It will say, “Come up! That woman was really beautiful, her body had a charm. And you are a fool, what are you doing here? Seek her – you have missed an opportunity!”

The desire hanging there will not allow you to fall into sleep. The mind creates a dream: again you are on the road, the beautiful woman passes, but this time you are alone without any civilization around you. No manners are needed, no etiquette is needed. You are like an animal, you are natural, no morality. This is your own private world; no police constable can enter into it, no judge can judge it. You are simply alone; there will not be even a witness. Now you can play with your lust: you will have a sexual dream. That dream completes the hanging desire, then you fall into sleep. But if you continuously dream, then too you will feel tired.

If your dreams are not allowed…. In the United States they have many sleep labs, and they have come to discover this phenomenon: if a person is not allowed to dream, within three weeks he will go mad. If he is awakened again and again whenever he starts dreaming…. There are visible signs. When a person starts dreaming you can awake him. Particularly his eyelids start fluttering fast; that means he is seeing a dream. When he is not seeing a dream his eyelids rest, because when he starts seeing a dream his eyes are functioning. Awake him and do this the whole night – whenever he starts dreaming, awake him. Within three weeks he will go mad.

Sleep doesn’t seem to be so necessary. If you awake a person… whenever he is not dreaming awake him: he will feel tired, but he will not go mad. What does it mean? It means dreams are a necessity for you. You are such… you are so illusory, your whole existence is such an illusion – what Hindus have called maya – that dreams are needed. Without dreams you cannot exist: dreams are your food, dreams are your strength, without dreams you will go mad. Dreams are a release of madness, and once the release happens you fall into sleep.

From waking you fall into dreaming and from dreaming you fall into sleep. Every night a normal person has eight cycles of dreaming, and just a few moments between two dreaming cycles he has of deep sleep. In that deep sleep all consciousness disappears, it is absolutely dark. But still you are near the boundary, any emergency will awake you. The house is on fire, you will have to run back to your waking consciousness; or you are a mother and the child starts crying, you will run, rush, towards waking – so you remain on the boundary. You fall into deep darkness, but remain on the boundary.

In death you fall exactly to the center. Death and sleep are similar, the quality is the same. In sleep, every day, you fall into darkness, complete darkness; that means you completely become unconscious, the very opposite pole of buddhahood. A buddha is totally awakened, and every night you fall to total unawakened state, absolute darkness.

In the Gita, Krishna says to Arjuna that when everybody is fast asleep, the yogi is still awake. That doesn’t mean that he never sleeps: he sleeps, but only his body sleeps, his body rests. He has no dreams because he has no desires, so he cannot have incomplete desires. And he has no sleep like you – even in deepest rest his consciousness is clear, his consciousness burns like a flame.

Every night you fall into sleep, you fall into deep unconsciousness, a coma. In death you fall in a deeper coma. These are all like darkness. That’s why you are afraid of darkness, because it is deathlike. And there are people who are afraid of sleep also, because sleep is also deathlike.

I have come across many people who cannot sleep, and they want to sleep. And when I tried to understand their mind, I came to realize that they are basically afraid. They say they would like to sleep because they feel tired, but deep down they are afraid of sleep – and that is creating the whole trouble. Ninety percent insomnia is fear of sleep; you are afraid. You are afraid of darkness; you will be afraid of sleep also, and the fear comes from the fear of death.

Once you understand that these are all darknesses and your inner nature is that of light, things start changing. Then there is no sleep for you, only rest; then there is no death for you, only a change of clothes, of bodies, only a change of garments. But that can happen if you realize the inner flame, your nature, your innermost being.

-Osho

From Tantra: The Supreme Understanding, Chapter Three

Copyright© OSHO International Foundation

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

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

The Root Problem – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From Tantra: The Supreme Understanding, Chapter Two

Copyright© OSHO International Foundation

 

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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Suppose Your Passive Form to be an Empty Room – Osho

Suppose your passive form to be an empty room with walls of skin – empty. 

Suppose your passive form to be an empty room with walls of skin… but inside, everything empty. This is one of the most beautiful techniques. Just sit in a meditative posture, relaxed, alone, your backbone straight and the whole body relaxed – as if the whole body is hanging on the backbone. Then close your eyes. For a few moments go on feeling relaxed, more relaxed, becoming calmer and calmer and calmer. Do this for a few moments, just to be in tune. And then suddenly start feeling your body is just walls of skin and there is nothing inside, there is no one inside, the house is vacant. Sometimes you will feel thoughts passing, clouds of thoughts moving, but don’t think that they belong to you. You are not. Just think that they are roaming in a vacant sky – they don’t belong to anyone, they don’t have any roots.

Really this is the case: thoughts are just like clouds moving in the sky. They don’t have any roots and they don’t belong to the sky, they simply roam in the sky. They come and they go and the sky remains untouched, uninfluenced. Feel that your body is just walls of skin and there is no one inside.

Thoughts will still continue – because of old habit, old momentum, old cooperation, thoughts will go on coming. But just think that they are rootless clouds moving in space – they don’t belong to you, they don’t belong to anybody else. There is no one to whom they can belong – you are empty. It will be difficult, but because of the old habits, nothing else. Your mind would like to catch some thought, be identified with it, move with it, enjoy it, indulge in it. Resist! Just say there is no one to indulge, there is no one to fight, there is no one to do anything with this thought. Within a few days, a few weeks, thoughts will slow down, they will become less and less. The clouds will start disappearing or, even if they come, there will be great gaps of cloudless sky when there will be no thought. One thought will pass. Then another will not come for a period. Then another will come and then there will again be an interval. In those intervals you will know for the first time what emptiness is. And the very glimpse of it will fill you with such deep bliss you cannot imagine.

Really it is difficult to say anything about it, because whatsoever is said in language will refer to you, and you will not be there. If I say that you will be filled with happiness it will be nonsense. You will not be there, so how can I say you will be filled with happiness? Happiness will be there. Just within the four walls of your skin, happiness will be there, vibrating – but you will not be there. A deep silence will descend on you, because if you are not, no one can create a disturbance. You always go on thinking that somebody else is disturbing you; the traffic noise on the road, children playing around you, the wife working in the kitchen… somebody is disturbing you. Nobody is disturbing you; you are the cause of the disturbance. Because you are there, anything can disturb you. If you are not there, then disturbances will come and pass through the emptiness without touching it. You are there – very touchy, a wound; anything immediately hurts you.

Suppose your passive form to be an empty room with walls of skin – empty.

Sit in a passive state, inactive, not doing anything…. Because whenever you do something the doer comes in. Really there is no doer. Only because of the doing you imagine that there is one. Buddha is difficult only because of this. Only because of linguistic forms have problems arisen. We say a man is walking. If you analyze this sentence, it means that there is someone who is walking. But Buddha says there is only a process of walking, there is no one who is walking. You are laughing. Because of language it appears that there is someone who is laughing. Buddha says there is laughter but no one inside who is laughing. When you laugh, remember this, and find out who laughs. You will never find anyone – there is simply laughter. There is no one behind it doing it. When you are sad, there is no one who is sad, there is simply sadness. Look at this, simply sadness. It is a process: simply laughter, simply happiness, simply unhappiness. There is no one behind it.

[…]

Suppose your passive form to be an empty room – just like an empty room – with walls of skin – empty. Go on dropping into that emptiness. A moment will come sometime when you feel everything has disappeared; that there is no one, nobody, the house is vacant; the lord of the house has disappeared, evaporated. In that gap, in that interval, when you are not present inside, the Divine will be present. When you are not, God is. When you are not, bliss is. So try to disappear. Try to disappear from within.

-OSHO

From The Book of Secrets, Chapter 79 -1

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Suppose Your Passive Form to be an Empty Room.

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

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

 

Meher Baba Attained Through Staring – Osho

Or stare without moving an eyelash. 

This or stare without moving an eyelash was the method of Meher Baba. For years together he was staring just at the ceiling of his room. For years together he was just lying dead on the floor, staring at the ceiling without moving an eyelash, without moving his eyes. He would lie down for hours together, just staring, not doing anything.

Staring with the eyes is good, because you become fixed again in the third eye. And once you are fixed in the third eye, even if you want to move the eyelids you cannot; they become fixed.

Meher Baba attained through this staring, and you say, “How with these small exercises…?” But for three years he was staring at the ceiling not doing anything. Three years is a long time. Do it for three minutes and you will feel as if you have been lying there for three years. Three minutes will become very, very long. It will look as if time is not passing and as if the clock has stopped.

Meher Baba stared and stared and stared. By and by thoughts ceased, movement ceased, and he became just a consciousness, he became just a staring. Then he remained silent for his whole life. He became so silent inside by this staring that it became impossible for him to formulate words again.

Meher Baba was in America. There was one man who could read others’ thoughts, who could do mind readings, and he was really one of the rarest mind readers. He would close his eyes, sit before you, and within a few minutes he would become attuned with you and he would begin to write what you are thinking. Thousands and thousands of times he was examined, and he was always right, always correct. So someone brought him to Meher Baba. He sat there, and this was the only failure of his life – the only failure. But then again we cannot say it was a failure. He tried and tried, and he began to perspire, but he couldn’t catch a single word.

Pen in his hand, he remained there and said, “What type of man is this? I cannot read because there is nothing to read. This man is absolutely vacant. I even forget that someone is sitting there. After closing my eyes, I have to open them again and look to see whether that man is there or whether he has escaped. So it is difficult to concentrate, because the moment I close my eyes I feel I am being deceived – as if that man has escaped and there is no one before me. I have to open my eyes again, and I find that this man is there. And he is not thinking at all.” That staring, that constant staring had stopped his mind completely.

-OSHO

From The Book of Secrets, V.1, Chapter Five

The Book of Secrets

Copyright© OSHO International Foundation

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

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

Three Floors of Buddha’s Temple – Osho

The magnificent temple that Buddha built consists of three floors; his teaching has three dimensions to it, or three layers. And you will have to be very patient to understand those three layers. I say so because they have been misunderstood down the centuries.

The first floor of Buddha’s teaching is known as Hinayana; the second floor is known as Mahayana, and the third floor is known as Vajrayana. Hinayana means ‘the small vehicle’, ‘the narrow way’. Mahayana means ‘the great vehicle’, ‘the wide way’. And Vajrayana means ‘the supreme vehicle’, ‘the ultimate way’, ‘the transcendental way’. Hinayana is the beginning and Vajrayana is the climax, the crescendo.

Hinayana starts from where you are. Hinayana tries to help you to change your mechanical habits; it is just like Hatha Yoga — very body-oriented, believes in great discipline; strict, almost repressive — at least it looks repressive. It is not repressive, but the whole work of Hinayana consists in changing your centuries old habits.

Just as a tightrope-walker starts leaning to the left if he feels that he is going to fall towards the right, to balance one has to move to the opposite. By moving to the opposite, a balance arises —but that balance is temporary, momentary. Again you will start falling into the new direction, then again you will need balance and you will have to move to the opposite.

Sex is the very basic problem. And all the habits that man has created are basically sex-oriented. That’s why no society allows sex total freedom. All the cultures that have existed — sophisticated, un-sophisticated, Eastern, Western, primitive, civilized — all cultures have tried in some way to control the sexual energy of man. It seems to be the greatest power over man. It seems that if man is allowed total freedom about sex, he will simply destroy himself.

Skinner reports about a few experiments he was doing with rats. He has invented a new theory, that electrodes can be put into the human or animal brain, attached to particular centres in the brain and you just push a button and that centre will be stimulated inside you.

There is a sex centre in the brain. In fact, you are more controlled by the sex centre in the brain than the actual sex centre of your body. That’s why fantasy works so much. That’s why pornography has so much appeal. The pornography cannot appeal to the sex centre itself; it stimulates the brain centre attached to the sex centre. Immediately the sex centre, the physiological sex centre, starts being active once the mind is active.

He fixed electrodes into rats’ brains and taught them how to push the button whenever they wanted sexual stimulation and an inner orgasm. He was surprised, he was not expecting that this was going to happen: those rats completely forgot everything, food, sleep, play — everything they forgot. They continuously pushed the button! One rat did it six thousand times and died; he died pushing the button. Six thousand times! He forgot everything… then nothing else matters.

Sooner or later, some Skinner or somebody else is going to give you also a small box to keep in your pocket, and whenever you feel sexual just push a button and your brain centre will become active and will give you beautiful orgasms and nobody will ever know what is happening inside you. But you will almost follow the rat — then what is the point of doing anything else? You will kill yourself.

Sex is such a great attraction that if there were not limitations on it…. First there is a limitation that body puts on it. A man cannot have too many orgasms in a day; if you are young, three, four; if you become older, then one; when you become a little older still, then even that becomes difficult — once a week, once a month. And, by and by, your body puts so many limitations on it.

Women are more free that way. The body has no limitation. That’s why, all over the world, women have been completely repressed. She has not been allowed freedom; she has not been allowed even freedom to have orgasms in the past  because she can have multiple orgasms. Within seconds she can have many orgasms — six, twelve. Then no man will be able to satisfy a woman; then no man will be able to satisfy any woman. Then only group sex will be able to satisfy. A woman will need at least twelve husbands — that will create tremendous complexities.

That’s why, down the centuries, for thousands of years, women were brought up in such a way that they have completely forgotten that they can have orgasm. Just within these fifty years women have again started learning what orgasm is. And with their learning, problems have arisen all over the world. Marriage is on the rocks. Marriage cannot exist with women having the capacity of multiple orgasm. And man only has capacity for one orgasm. There can be no compatibility between the two. Then monogamy cannot exist. It will become difficult.

This society and the pattern that it has evolved up to now is doomed. Man has released some energy that has always been kept under a certain rigid control. But the attraction has always been there, whether you repress, whether you control, discipline, that doesn’t make any difference. The attraction is there — twenty-four hours, deep down like a substratum, sexuality goes on like a river flowing. It is a continuum. You may eat, you may earn money, you may work, but you are doing everything for sex.

Somewhere, sex remains the goal… and this pattern has to be changed, otherwise your energy will go on being drained, your energy will go on being dissipated, your energy will go on moving into the earth. It will not rise towards heaven. It will not have an upward surge.

Hinayana works just exactly where you are. You are continuously obsessed with sex? — Hinayana tries to remove this obsession. It gives you a certain discipline, a very rigid discipline, how to drop out of it.

Hinayana says there are four steps to drop out of sex. The first is called purifying. The second is called enriching. The third is called crystallizing. The fourth is called destroying.

First you have to move your total energy against sex, so that sexual habits developed in many lives no longer interfere — that is called purifying. You change your consciousness, you shift. From sexual obsession you move to anti-sexuality.

The second step is called enriching. When you have moved to non-sexuality, then you have to enjoy non-sexuality; you have to celebrate your celibacy. Because if you don’t celebrate your celibacy, again sex will start pulling you backwards. Once you start celebrating your celibacy, then the pull of sex will be completely gone, and gone forever.

You are obsessed with sex because you don’t know any other sort of celebration. So the problem is not sex really; the problem is that you don’t know any other celebration. Nature allows you only one joy, and that is of sex. Nature allows you only one enjoyment, that is of sex. Nature allows you only one thrill, and that is of sex.

Hinayana says there is a greater thrill waiting for you — if you move towards celibacy. But the celibacy should not be violently forced. If you violently enforce it you will not be able to enjoy it. One has to be just aware of the sexual habits, and through awareness one has to shift by and by towards celibacy.

Celibacy should be brought very slowly. All that brings you again and again to sexuality has to be dropped slowly, in steps. And once you start enjoying the energy that becomes available, when you are not obsessed with sex, just that pure energy becomes a dance in you — that is called enriching. Now, your energy is not wasted. Your energy goes on showering on yourself.

Remember, there are two types of celibates. One: who has simply forced celibacy upon himself — he is a wrong type, he is doing violence to himself. The other: who has tried to understand sexuality, what it is, why it is; who has watched, observed, lived through it, and, by and by, has become aware of its futility; by and by, has become aware of a deep frustration that comes after each sexual act.

In the sexual act you have a certain thrill, a moment of forgetfulness, a moment of oblivion. You feel good, for a few seconds, only for a few seconds, you drop out of this routine world. Sex gives you a door to escape into some other world — which is non-tense; there is no worry; you are simply relaxed and melting. But have you observed? After each sexual act you feel frustrated.

Sex has promised too much, but it has not been supplied. It is difficult to find a man or a woman who does not feel a little frustrated after the sexual act, who does not feel a little guilty. I am not talking about the guilt that priests have imposed upon you. Even if nobody has imposed any guilt upon you, you will feel a little guilt — that is part, a shadow of the sexual act. You have lost energy, you feel depleted, and nothing has been gained. The gain is not very substantial. You have been befooled, you have been tricked, by a natural hypnosis — you have been tricked by the body, you have been deceived. Hence comes a frustration.

Hinayana says: Watch this frustration more deeply. Watch the sexual act and the way your energy moves into the sexual act; become aware of it and you will see there is nothing in it. And frustration. The more you become aware, the less will be the enjoyment and the more will be the frustration. Then the shift has started taking place: your consciousness is moving away, and naturally, and spontaneously. You are not forcing it.

The second step becomes available: enriching. Your own energy goes on feeding your being. You no more throw it into the other’s body; you no more throw it out. It becomes a deep accumulation inside you. You become a pool. And out of that feeling of energy you feel very cool. Sex is very hot. The enriching stage is very cool, calm, collected. There IS a celebration, but it is very silent. There IS a dance to it, but it is very graceful; there is elegance to it.

Then comes the third step: crystallizing. When this energy inside you has started an inner dance, by and by, slowly, enjoying it more and more, becoming more and more aware of it, a certain chemical crystallization happens in you. Exactly the same word was used by Gurdjieff in his work: crystallization. Your fragments fall together, you become one. A unity arises in you. In fact, for the first time you can say “I have an I.” Otherwise there were many I’s; now you have one I, a big I which controls everything. You have become your master.

And the fourth step is destroying. When you have one I, then it can be destroyed; when you have many I’s, they cannot be destroyed. When your energy has become one and is centred, it can be killed, it can be completely destroyed. When it is a crowd it is difficult to destroy it. You destroy one fragment; there are a thousand other fragments. When you rush after those other fragments, the first one grows again. It is just like the way trees grow branches: you cut one, three branches sprout out of it.

You can destroy sexuality totally only when it has become a crystallized phenomenon; When a person has accumulated too much energy and has become one, is no more fragmentary, no more split no more schizophrenic, then Buddhists have a special term for it they call it ‘Manjusri’s sword’.

It is said that when Manjusri reached to this third stage — he was a disciple of Buddha, a great disciple of Buddha — when he reached to this stage of crystallization, in one single moment he took his sword and destroyed it completely, utterly, in a single moment. It is not a gradual process then. That has become known down the centuries as ‘the sword of Manjusri’.

When a person reaches to the third state, he can just raise a sword and destroy it completely  in one single attack. Because now the enemy is there, now the enemy is no longer elusive, now there are no longer many enemies — just one enemy confronting you. And the sword is just the sword of perfect awareness, mindfulness, self-remembering. It is a very sharp sword.

When Buddha destroyed his own sexuality, it is said he roared like a lion — because for the first time the whole absurdity of it became clear. And so many lives wasted! so many lives of sheer stupidity — gone forever. He was so happy he roared like a lion.

These are the four steps, and today’s sutras are concerned with these four steps. Before we enter into the sutras, a few more things have to be understood.

The second vehicle is Mahayana. When your sexual energy is no longer obsessed with the other’s body, when you are completely free of the other’s body, when your energy has a freedom to it, then Mahayana becomes possible — the second floor of Buddha’s temple.

Mahayana makes it possible for you to be loving. Ordinarily we think sex makes people loving —sex can never make people loving. In fact, it is sexuality that prevents love from growing, because it is the same energy that has to become love. It is being destroyed in sex. To become love, the same energy has to move to the heart centre. Mahayana belongs to the heart centre.

Hinayana works at the sex centre — Muladhar. Mahayana works at the heart centre — it says love, prayer, have to be developed now. Energy is there, now you can love. Energy is there, now you can pray.

Mahayana is loving-effort. One has to love unconditionally — the trees and the rocks and the sun and the moon and the people —but now love has no sexuality in it. It is very cool, it is very tranquil.

If you come near a person whose energy is moving in his heart centre, you will suddenly feel you are moving under a deep cool shade, no hot energy. You will feel suddenly a breeze surrounding you. The person of love, the person who lives at the heart centre, is to a traveller like a shady tree, or cool running water, or a breeze fragrant with many blossoms.

Mahayana is not afraid of sex. Hinayana is afraid of sex. Hinayana is afraid of sex because you are too much obsessed with sex. You have to move to the opposite. Mahayana is not afraid of sex — it has attained to the balance; there is no fear of the opposites. Mahayana is when the tightrope-walker is balanced; he neither leans to the left nor to the right.

Then the third and the final stage, the third floor of Buddha’s temple, is Vajrayana. ‘Vajra’ means diamond — it is the most precious teaching; certainly very difficult to understand. Vajrayana is Buddhist Tantra.

Vajrayana is called ‘vajra’, the diamond, because the diamond cuts everything. The diamond vehicle, the way of the diamond, Vajrayana, cuts everything completely, through and through, all materiality, all desire, all attachment. Even the desire to be born in heaven, the desire to be in a peaceful state, the desire to become a Buddha, the desire to have Nirvana, enlightenment — even these beautiful desires are cut completely.

Vajrayana knows no difference between the world and Nirvana, knows no difference between ignorance and knowledge, knows no difference, no distinctions — all distinctions are dropped —knows no distinction between man and woman.

Now let me explain it to you.

On the stage of Hinayana, man is man, woman is woman. And man is attracted towards woman, and the woman is attracted towards man — they are out-going; their attraction is somewhere outside them. Of course, they will be slaves. When your attraction is somewhere outside you, you cannot be independent of it.

That’s why lovers never forgive each other, they cannot. They are annoyed. You love a person and you are irritated by the person at the same time. There is a reason for it. There is constant fight between lovers. The reason is: you cannot forgive the lover, because you know you are dependent on him or on her. How can you forgive your slavery? You know your woman makes you happy, but if she decides not to make you happy, then?… then suddenly you are unhappy. Your happiness is in her hands. Her happiness is in your hands. Whenever somebody else controls your happiness, you cannot forgive the other.

Jean-Paul Sartre says: “The other is hell” — and he is right. He has a great insight into it. The other is hell because you have to depend on the other. Sex can NOT make you free; somehow it takes you away from yourself; it takes you farther and farther away from yourself. The goal is the other.

Gurdjieff used to say sex is one-arrowed — the arrow is moving towards the other. Exactly the same metaphor has been used by Vajrayana: sex is one-arrowed — it goes towards the other. Love is double-arrowed — it goes to the other and to you also. In love there is balance.

One arrow going towards the other, then you have to work with Hinayana. Two-arrowed: one arrow going towards the other, one arrow coming towards you — you have attained to balance; that lopsidedness is no more there.

A man of love is never angry with the other, because he is not really dependent on the other. He can be happy alone too; his arrow is double-arrowed — he can be happy alone too. Of course, he still shares his happiness with the other, but he is no longer dependent on the other. Now it is no longer a relationship of dependence: it is a relationship of interdependence. It is a mutual friendship. They share energies, but nobody is anybody’s slave.

In Vajrayana the arrow completely disappears. There is no you and no other; I and thou, both are dropped. The mechanism has to be understood.

When you are looking for a woman or for a man, you don’t know one very important factor: that your woman is within you and your man too. Each man is both man and woman, and each woman is both woman and man. It has to be so!… because you are born out of two parents. One was man, one was woman; they have contributed to your being fifty percent each. You have something of your father and you have something of your mother. Half of you belongs to the male energy; half of you belongs to the female energy — you are both.

In Hinayana you have to work hard to bring your energy to the inner woman or the inner man; that is its whole work.

Just recently, in this century, Carl Gustav Jung became aware of this fact, of this fact of bisexuality, that no man is pure man and no woman is pure woman. In each man a woman exists, and in fact every man is searching for that woman somewhere outside. That’s why suddenly one day you come across a woman and you feel, “Yes, this is the right woman for me.” How do you feel it? What is the criterion? How do you judge? — It is not rational, you don’t reason it out. It happens so suddenly, like a flash. You were not thinking about it, you have not reasoned it out. Suddenly if somebody asks you, “Why have you fallen in love with this woman?” you will shrug your shoulders. You will say, “I don’t know but I have fallen in love. Something has happened.”

What has happened? Jung says you have an image of woman inside you; that image somehow fits with this woman. This woman seems to be similar to that image in some way or other. Of course, no woman can be absolutely similar to the inner woman, that’s why no lover can ever be absolutely satisfied. A little similar, maybe: the way she walks; maybe her sound, her voice; maybe the way she looks, maybe her blue eyes; maybe her nose, maybe the colour of her hair.

You have an image inside you that has come from your mother, from your mother’s mother, from your mother’s mother’s mother — ALL the women that have preceded you, they have contributed to that image. It is not exactly like your mother, otherwise things would have been simple. Your mother is involved in it; your mother’s mother is also involved and so on and so forth. They all have contributed little bits.

And it is the same with your man: your father has contributed, your father’s father, and so on and so forth. From your father to Adam, and from your mother to Eve, the whole continuum has contributed to it. Nobody exactly knows, there is no way really to know, whom you are seeking. A man is searching for a woman, a woman is searching for a man — the search is very vague. There is no clear-cut image, but somewhere in your heart you carry it; in the dark corner of your soul you keep it, it is there.

So many times many women and many men will appear to fulfil something of it, but only something. So each lover will give you a little satisfaction and much dissatisfaction. A part that fits will satisfy, and all other parts which don’t fit will never satisfy.

Have you watched it? Whenever you fall in love with a man or a woman, you immediately start changing the man and the woman according to something that you also don’t know what…. Wives go on changing their husbands their whole lives: “Don’t do this! Be like this, behave like this!”

Just the other day, Mulla Nasrudin’s wife was saying to me, “Finally, Osho, I succeeded.”

I asked, “About what?”

She said, “I have stopped Mulla Nasrudin biting his nails.”

I said, “Biting his nails? Fifty years you have been married together — Mulla is seventy — now you have been able after fifty years?”

She said, “Yes!”

I asked, “But how did you succeed, tell me?”

She said, “Now I simply hide his teeth so he cannot bite.”

People go on trying to change. Nobody ever changes — I have never seen, I have never come across it. People even pretend that “Yes, we have changed,” but nobody can change. Everybody remains himself. The whole effort is futile, but the urge to change is there. Why is the urge to change there?

The urge to change is for a real necessity: the woman is trying to make her husband fit with some vague image inside her. Then she will be happy that he does not drink, that he does not smoke, that he does not go after other women… and a thousand and one things… that he always goes to the temple, that he listens to the saints. She has a certain image: she wants her husband to be a hero, a saint, a great man. The ordinary human being does not satisfy her.

And the husband is also trying in a thousand and one ways: brings beautiful clothes, diamonds, rubies and pearls, and goes on decorating his wife. He is trying to find a Cleopatra. Somewhere he has some image of a beautiful woman, the most beautiful woman. Now he tries — even from his very childhood.

I have heard:

The old man asked his precocious six-year-old how he liked the new little girl next door.

“W-e-l-l,” said the kid, “she’s no Elizabeth Taylor, but she’s nice.”

Now even small children think about Hema Malini and think about Elizabeth Taylor. And he says, “She’s no Elizabeth Taylor, but she’s nice.” And this conflict continues. The reason is that we are always looking for someone who is not outside.

Hinayana turns you from looking outside. It says: Close your eyes to the outside. Mahayana makes you more alert and aware, fills your inner chamber with more light, so that you can see the inner woman. And Vajrayana makes it possible for you so that you can have an inner orgasm with your man inside or your woman inside. That inner orgasm will satisfy you, nothing else.

These three steps are of tremendous meaning.

-OSHO

From The Buddha Said, Chapter Fifteen

Copyright© OSHO International Foundation

The Buddha Said

Also published in The Discipline of Transcendence, V.3, Chapter Seven

 

 

 

 

 

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