Use the Technique as it is Given – Osho

I have heard a story about an old doctor. One day his assistant phoned him because he was in very great difficulty – his patient was choking himself to death. A billiard ball was stuck in his throat, and the assistant was at a loss for what to do. So he asked the old doctor, ‘What am I supposed to do now?’ The old doctor said, ‘Tickle the patient with a feather.’

After a few minutes the assistant phoned again, very happy and jubilant, and said, ‘Your treatment proved wonderful – the patient started laughing and he spat the ball out. But tell me from where you learned this remarkable technique.’

The old doctor said, ‘I just made it up. This has always been my motto: When you don’t know what to do, do something.’

But this will not do as far as meditation is concerned. If you don’t know what to do, don’t do anything, because mind is very intricate, complex, delicate. If you don’t know what to do, it is better not to do anything, because whatsoever you do without knowing, is going to create more complexities than it can solve. It may even prove fatal, it may even prove suicidal.

If you don’t know anything about the mind…. And really, you don’t know anything about it. Mind is just a word. You don’t know the complexity of it. Mind is the most complex thing in existence; there is nothing comparable to it. And it is the most delicate – you can destroy it, you can do something which cannot then be undone. These techniques are based on a very deep knowledge, on a very deep encounter with the human mind. Each technique is based on long experimentation.

So remember this, don’t do anything on your own, and don’t mix two techniques, because their functioning is different, their ways are different, their bases are different. They lead to the same end, but as means they are totally different. Sometimes they may even be diametrically opposite. So don’t mix two techniques. Really, don’t mix anything – use the technique as it is given.

Don’t change it, don’t improve it, because you cannot improve it, and any change you bring to it will be fatal. And before you start doing a technique, be fully alert that you have understood it. If you feel confused and you don’t know really what the technique is, it is better not to do it, because each technique is to bring about a revolution in you.

These techniques are not evolutionary. By evolution I mean that if you don’t do anything and just go on living, in millions of years the meditation will happen automatically to you, in millions of lives you will evolve. In the natural course of time, you will come to the point to which a Buddha comes through a revolution. These techniques are revolutionary. Really, they are shortcuts; they are not natural. Nature will lead you to Buddhahood, to enlightenment – you will come to it one day – but then it is up to nature; you cannot do anything about it except just go on living in misery. It will take a very long time; really, millions of years and lives.

Religion is revolutionary. It gives you a technique which can shorten the lengthy process, and with which you can take a jump – a jump which will avoid millions of lives. In a single moment you can travel millions of years. So it is dangerous, and unless you understand it rightly, don’t do it. Don’t mix anything on your own. Don’t change.

First try to understand the technique absolutely rightly. When you have understood it, then try it. And don’t use this old doctor’s motto that when you don’t know what to do, do something. No, don’t do anything. Non-doing will be more beneficial to you than any doing. This is so because the mind is so delicate that if you do something wrongly it is very difficult to undo it – very difficult to undo it. It is very easy to do something wrong, but very difficult to undo it. Remember this.

-Osho

From The Book of Secrets, Discourse #57

Copyright© OSHO International Foundation

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

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

Sunyawad, The Philosophy of Emptiness – Osho

These techniques are concerned with emptiness – they are the most delicate, the most subtle. Even to conceive of emptiness seems impossible. Buddha used all these four techniques for his disciples and bhikkus, and because of these four techniques he was totally misunderstood. Buddhism got completely uprooted from Indian soil just because of these four techniques.

Buddha said that there is no God. If there is God, you cannot be totally empty. You may not be there but the God will be there, the Divine will be there. And your mind can deceive you, because your Divine may be just your mind playing tricks. Buddha said that there is no soul, because if there is any soul, atma, you can hide your ego behind it. Your ego will be difficult to leave if you feel that there is some self within you. Then you cannot be totally empty because you will be there.

Just to prepare the ground for these techniques of emptiness, Buddha denied everything. He was not an atheist but he appeared to be an atheist because he said that there is no God, he said there is no soul, he said there is nothing substantial in existence – existence is empty. But this was just to prepare the ground for these techniques. Once you enter emptiness you have entered all – you may call it the Divine, you may call it God, or atma, soul, whatsoever you like – but you can enter the truth only when you are totally empty. Nothing should be left of you.

Hindus thought that Buddha was destroying religion, that he was teaching irreligion. And people who heard him, even they couldn’t follow, because whenever you go somewhere, you go to seek something – you never go to seek emptiness. So those who went to hear him were seeking something – nirvana, moksha, the other world, heaven, truth – but they were seeking something. They had come to gratify their ultimate desire: to find the truth. That is the last desire. And unless you are completely desireless, you cannot know the truth; the very condition of knowing is to be totally desireless.

So one thing is certain, you cannot desire truth. If you desire it, the very desire will become the barrier. There were masters before Buddha who were teaching, “Don’t desire, be desireless.” But they were talking about God, about the kingdom of God, heaven, paradise, moksha, the ultimate freedom and liberation – and they were saying, “Be desireless.” Buddha felt that you cannot be desireless if there is something to be attained. You may pretend that you are desireless, but this pretension, desirelessness, is also from some desire to be fulfilled. It is false. The masters say that you cannot attain to ultimate bliss with desire, and you want to attain ultimate bliss – so you start being desireless, you try to be desireless, so that you can attain the ultimate bliss. But the desire is there. You are trying to be desireless just because of the desire. So Buddha said that there is no God to be attained. Even if you desire, there is no one to be attained… so be desireless. There is no moksha somewhere, there is no goal. Life is meaningless and goal-less.

His emphasis is beautiful and wonderful – no one has tried that way. He destroyed all the goals just to help you to be desireless. If the goals are there, how can you be desireless? And if you are not desireless, you will not attain to the goal – this is the paradox. He destroyed all the goals – not that those goals are not there, they are there and they can be attained – but if you want to attain them, if you desire to attain them, it becomes impossible. The very basic condition is you must be desireless – then the ultimate happens to you. So Buddha says there is nothing to be desired, desires are futile. Drop all desires and when there is no desire you will be empty.

Just imagine, if there is no desire within you, what will you be? You are nothing but a bundle of desires. If all desires go, you simply disappear. Not that you will not exist – you will exist, but as an emptiness. You will be there, just like a vacant room: no one is there, just a sunya, a nothingness. Buddha has called this nothingness anatma, anatta, no-soulness. You will not feel any center, that “I am”; there will be just “am-ness”, no “I” to it, because “I” is nothing but accumulated desires, condensed desires, crystallized desires – many, many desires have become your “I”.

It is just as in physics. Physicists say that if you analyze matter, then matter is nothing but atoms; there is nothing to join the atoms, each atom is surrounded by vacant space. If you have a rock in your hand, there is no rock, just atoms of energy, and between two atoms, infinite space. Even a rock is spacious, porous. They say that soon we will be able to pull that space out from anything.

H.G. Wells has written a story.

In the twenty-first century, a passenger starts calling for coolies in a big station. Other passengers who are traveling in the same compartment with this passenger cannot understand, because he has no luggage, just a packet of cigarettes and a small matchbox. That is all his luggage. And he goes on calling for coolies. A big group gathers and a passenger asked, “Why? Why are you calling? You don’t have anything. You can carry this matchbox and this packet of cigarettes yourself. What are you going to do with these two dozen coolies?” The passenger laughs and he says, “Try, try that matchbox. That matchbox is not ordinary. One railway engine is condensed into it.”

It is possible soon. Space can be pulled out and then it can be again forced in, and the engine will take its shape again. Then big things can be carried without much problem. The weight will remain the same but the shape, the form, will become smaller and smaller. A matchbox can contain a railway engine, but the weight will remain the same, because space has no weight. You can pull out the space but you cannot pull out the weight. The weight will remain the same because weight is contained by the atoms, not by the space. They say that the whole earth can be condensed into the form, the shape, of one apple, but the weight will remain the same. And if you pull apart all these atoms; if you take one atom out, and then another, and then another; if you take all the atoms out, nothing will be left behind – so matter is just an appearance.

Buddha has analyzed the human mind in a simpler way: he is one of the greatest scientists possible. He says your ego is nothing but desires, atomic desires. There are millions of desires; they make you. If you go on pulling out desires one by one, a moment will come when there is no desire left, you have disappeared… just space, just vacant space remains. And this, Buddha says, is nirvana. This is the cessation of your being completely; you are no more. And Buddha says this is silence: unless you are completely gone, silence cannot descend on you. Buddha says you cannot be silent because you are the problem; you cannot be peaceful because you are the disease; and you can never be blissful because you are the only barrier. The bliss can come at any moment but you are the barrier. When you are not, bliss will be there; when you are not, peace will be there; when you are not, silence will be there, when you are not, ecstasy will be there. When your inner being is totally empty, this emptiness itself is bliss. That’s why Buddha’s teachings are called sunyawad, the philosophy of emptiness, or the philosophy of zero.

These four techniques are to attain this state of being, or you can call it this state of no-being – there is no difference. You can give it a positive term, as Hindus and Jains have called it, soul, or you can give it a more appropriate but negative term, as Buddha has called it, anatta, no-selfness or no-soulness. It depends on you. But whatsoever you call it, there is no one to be named and called, there is just infinite space. That’s why I say that these are the ultimate techniques, the most delicate, the most difficult – but the most wonderful. And if you can work with any of these four techniques, you will gain the unattainable.

-Osho

From The Book of Secrets, Discourse #79

Copyright© OSHO International Foundation

See the first technique 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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Fulfillment Through Centering – Osho

There are many questions. The first: 

Is self- actualization a basic need of man?

First, try to understand what is meant by self-actualization. A. H. Maslow has used this term “self-actualization.” Man is born as potentiality. He is not really actual – just potential. Man is born as a possibility, not as an actuality. He may become something; he may attain actualization of his potentiality or he may not attain. The opportunity may be used or it may not be used. And nature is not forcing you to become actual. You are free. You can choose to become actual; you can choose not to do anything about it. Man is born as a seed. Thus, no man is born fulfilled – just with the possibility of fulfillment.

If that is the case – and that is the case – then self-actualization becomes a basic need. Because unless you are fulfilled, unless you become what you can be or what you are meant to be, unless your destiny is fulfilled, unless you actually attain, unless your seed becomes a fulfilled tree, you will feel that you are missing something. And everyone is feeling, that he is missing something. That feeling of missing is really because of this, that you are not yet actual. It is not really that you are missing riches or position, prestige or power. Even if you get whatsoever you demand – riches, power, prestige, anything – you will feel this constant sense of something missing within you, because this something missing is not related with anything outward. It is related with your inner growth. Unless you become fulfilled, unless you come to a realization, a flowering, unless you come to an inner satisfaction in which you feel, “Now this is what I was meant to be,” this sense of something missing will be felt. And you cannot destroy this feeling of something missing by anything else.

So self-actualization means a person has become what he was to become. He was born as a seed and now he has flowered. He has come to the complete growth, an inner growth, to the inner end.

The moment you feel that all your potentialities have become actual, you will feel the peak of life, of love, of existence itself.

Abraham Maslow, who has used this term “self-actualization,” has also coined another term: “peak experience.” When one attains to oneself, he reaches a peak – a peak of bliss. Then there is no hankering after anything. He is totally content with himself. Now nothing is lacking; there is no desire, no demand, no movement. Whatsoever he is, he is totally content with himself. Self-actualization becomes a peak experience, and only a self-actualized person can attain peak experiences. Then whatsoever he touches, whatsoever he is doing or not doing – even just existing – is a peak experience for him; just to be is blissful. Then bliss is not concerned with anything outside, it is just a by-product of the inner growth.

A buddha is a self-actualized person. That is why we picture Buddha, Mahavir and others – why we have made sculptures, pictures, depictions of them – sitting on a fully blossomed lotus. That fully blossomed lotus is the peak of flowering inside. Inside they have flowered and have become fully blossomed. That inner flowering gives a radiance, a constant showering of bliss from them. All those who come even within their shadows, all those who come near them feel a silent milieu around them.

There is an interesting story about Mahavir. It is a myth, but myths are beautiful and they say much which cannot be said otherwise. It is reported that when Mahavir would move, all around him, in an area of about twenty-four miles, all the flowers would bloom. Even if it was not the season for the flowers, they would bloom. This is simply a poetic expression, but even if one was not self-actualized, if one were to come in contact with Mahavir his flowering would become infectious, and one would feel an inner flowering in oneself also. Even if it was not the right season for a person, even if he was not ready, he would reflect, he would feel an echo. If Mahavir was near someone, that person would feel an echo within himself, and he would have a glimpse of what he could be.

Self-actualization is the basic need. And when I say basic, I mean that if all your needs are fulfilled, all except self-realization, self-actualization, you will feel unfulfilled. In fact, if self-actualization happens and nothing else is fulfilled, still you will feel a deep, total fulfillment. That is why Buddha was a beggar, but yet an emperor.

Buddha came to Kashi when he became enlightened. The king of Kashi came to see him and he asked, “I do not see that you have anything, you are just a beggar, yet I feel myself a beggar in comparison to you. You do not have anything, but the way you walk, the way you look, the way you laugh makes it seem as if the whole world is your kingdom. And you have nothing visible – nothing! So where is the secret of your power? You look like an emperor.” Really, no emperor has ever looked like that – as if the whole world belongs to him. “You are the king, but where is your power, the source?”

So Buddha said, “It is in me. My power, my source of power, whatsoever you feel around me is really within me. I do not have anything except myself, but it is enough. I am fulfilled; now I do not desire anything. I have become desireless.”

Really, a self-actualized person will become desireless. Remember this. Ordinarily we say that if you become desireless, you will know yourself. The contrary is more true: if you know yourself, you will become desireless. And the emphasis of tantra is not on being desireless, but on becoming self-actualized. Then desirelessness follows.

Desire means you are not fulfilled within; you are missing something so you hanker after it. You go on, from one desire to another, in search of fulfillment. That search never ends because one desire creates another desire. Really, one desire creates ten desires. If you go in search of a desireless state of bliss through desires, you will never reach. But if you try something else – methods of self-actualization, methods of realizing your inner potentiality, of making them actual – then the more you will become actual the less and less desires will be felt, because really, they are felt only because you are empty inside. When you are not empty within, desiring ceases.

What to do about self-actualization? Two things have to be understood. One: self-actualization doesn’t mean that if you become a great painter or a great musician or a great poet you will be self-actualized. Of course, a part of you will be actualized, and even that gives much contentment. If you have a potentiality of being a good musician, and if you fulfill it and you become a musician, a part of you will be fulfilled – but not the total. The remaining humanity within you will remain unfulfilled. You will be lopsided. One part will have grown, and the remaining will have stayed just like a stone hanging around your neck.

Look at a poet. When he is in his poetic mood he looks like a buddha; he forgets himself completely. The ordinary man in the poetic mood is as if he is no more there. So when a poet is in his mood, he has a peak – a partial peak. And sometimes poets have glimpses which are only possible with enlightened, buddha-like minds. A poet can speak like a buddha. For example, Khalil Gibran speaks like a buddha but he is not a buddha. He is a poet – a great poet.

So if you see Khalil Gibran through his poetry, he looks like Buddha, Christ or Krishna. But if you go and meet the man Khalil Gibran, he is just ordinary. He talks about love so beautifully – even a buddha may not talk so beautifully. But a buddha knows love with his total being. Khalil Gibran knows love in his poetic flight. When he is on his poetic flight, he has glimpses of love – beautiful glimpses. He expresses them with rare insight. But if you go and see the real Khalil Gibran, the man, you will feel a disparity. The poet and the man are far apart. The poet seems to be something which happens to this man sometimes, but this man is not the poet.

That is why poets feel that when they are creating poetry someone else is creating; they are not creating. They feel as if they have become instruments of some other energy, some other force. They are no more. This feeling comes because, really, their totality is not actualized – only a part of it is, a fragment.

You have not touched the sky. Only one of your fingers has touched the sky, and you remain rooted on the earth. Sometimes you jump, and for a moment you are not on the earth; you have deceived gravity. But the next moment you are on the earth again. When a poet is feeling fulfilled, he will have glimpses – partial glimpses. When a musician is feeling fulfilled, he will have partial glimpses.

It is said of Beethoven that when he was on the stage he was a different man, altogether different. Goethe has said that when Beethoven was on stage directing his group, his orchestra, he looked like a god. It could not be said that he was an ordinary man. He was not a man at all; he was superhuman. The way he looked, the way he raised his hands, was all superhuman. But when he came back from the stage he was just an ordinary man. The man on the stage seemed to be possessed by something else, as if Beethoven was no more there and some other force had entered into him. Back down from the stage he was again Beethoven, the man.

Because of this, poets, musicians, great artists, creative people are more tense – because they have two types of being. Ordinary man is not so tense because he always lives in one: he lives on the earth. But poets, musicians, great artists jump; they go beyond gravity. In certain moments they are not on this earth, they are not part of humanity. They become part of the buddha world – the land of the buddhas. Then again they are back here. They have two points of existence; their personalities are split.

So every creative artist, every great artist is in a certain way insane. The tension is so much! The rift, the gap between these two types of existences is so great – unbridgeably great. Sometimes he is just an ordinary man; sometimes he becomes buddha-like. Between these two points he is divided, but he has glimpses.

When I say self-actualization, I do not mean that you should become a great poet or you should become a great musician. I mean that you should become a total man. I do not say a great man because a great man is always partial. Greatness in anything is always partial. One moves and moves and moves in one direction, and in all other dimensions, all other directions, one remains the same – one becomes lopsided.

When I say become a total man, I do not mean become a great man. I mean create a balance, be centered, be fulfilled as a man – not as a musician, not as a poet, not as an artist, but fulfilled as a man. What does it mean to be fulfilled as a man? A great poet is a great poet because of great poetry. A great musician is great because of great music. A great man is a great man because of certain things he has done – he may be a great hero. A great man in any direction is partial. Greatness is partial, fragmentary. That is why great men have to face more anguish than ordinary men.

What is a total man? What is meant by being a whole man, a total man? It means, firstly, be centered; do not exist without a center. This moment you are something, the next moment something else. People come to me and I generally ask them, “Where do you feel your center – in the heart, in the mind, in the navel, where? In the sex center? Where? Where do you feel your center?”

Generally, they say, “Sometimes I feel it in the head, sometimes in the heart, sometimes I do not feel it at all.” So I tell them to close their eyes before me and feel it just now. In the majority of cases this happens: they say, “Just now, for a moment, I feel that I am centered in the head.” But the next moment they are not there. They say, “I am in the heart.” And the next moment the center has slipped, it is somewhere else, at the sex center or somewhere else.

Really, you are not centered; you are only momentarily centered. Each moment has its own center, so you go on shifting. When mind is functioning, you feel that the head is the center. When you are in love, you feel it is the heart. When you are not doing anything particularly, you are confused – you cannot find out where the center is, because you can find this out only when you are working, doing something. Then a particular part of the body becomes the center. But you are not centered. If you are not doing anything; you cannot find where your center of being is.

A total man is centered. Whatsoever he is doing, he remains in the center. If his mind is functioning, he is thinking, thinking goes on in the head but he remains centered in the navel. The center is never missed. He uses the head, but he never moves to the head. He uses the heart, but he never moves to the heart. All these things become instruments, and he remains centered.

Secondly, he is balanced. Of course, when one is centered one is balanced. His life is a deep balance. He is never one-sided; he is never at any extreme – he remains in the middle. Buddha has called this the middle path. He remains always in the middle.

A man who is not centered will always move to the extreme. When he eats he will eat much, he will overeat, or he can fast, but right eating is impossible for him. Fasting is easy, overeating is okay. He can be in the world, committed, involved, or he can renounce the world – but he can never be balanced. He can never remain in the middle, because if you are not centered you do not know what middle means.

A person who is centered is always in the middle in everything, never at any extreme. Buddha says his eating is right eating; it is neither overeating, nor fasting. His labor is right labor – never too much, never too little. Whatsoever he is, he is always balanced.

First thing: a self-actualized person will be centered.

Second thing: he will be balanced.

Thirdly: if these two things happen – centering, balance – many things will follow. He will always be at ease. Whatsoever the situation, the at-easeness will not be lost. I say whatsoever the situation – unconditionally, the at-easeness will not be lost, because one who is at the center is always at ease. Even if death comes, he will be at ease. He will receive death as one receives any other guest. If misery comes, he will receive it. Whatsoever happens, it cannot dislodge him from his center. That at-easeness is also a by-product of being centered.

For such a man, nothing is trivial, nothing is great; everything becomes sacred, beautiful, holy – everything! Whatsoever he is doing, whatsoever, it is of ultimate concern – as if of ultimate concern.

Nothing is trivial. He will not say, “This is trivial, this is great.” Really, nothing is great, nor is anything small and trivial. The touch of the man is significant. A self-actualized person, a balanced, centered person, changes everything. The very touch makes it great.

If you observe a buddha, you will see that he walks and he loves walking. If you go to Bodhgaya where Buddha attained enlightenment, to the bank of the Niranjana – to the place where he was sitting under the Bodhi tree – you will see that the place of his steps has been marked. He would meditate for one hour, then he would walk around. In Buddhist terminology this is called chakraman. He would sit under the Bodhi tree, then he would walk. But he would walk with a serene attitude, as if in meditation.

Someone asked Buddha, “Why do you do this? Sometimes you sit with closed eyes and meditate, then you walk.”

Buddha said, “Sitting in order to be silent is easy, so I walk. But I carry the same silence within. I sit, but inside I am the same – silent. I walk, but inside I am the same – silent.”

The inner quality is the same… When he meets an emperor and when he meets a beggar, a buddha is the same, he has the same inner quality. When meeting a beggar, he is not different, when meeting an emperor he is not different; he is the same. The beggar is not a nobody and the emperor is not a somebody. And really, while meeting a buddha, emperors have felt like beggars and beggars have felt like emperors. The touch, the man, the quality remains the same.

When Buddha was alive, every day in the morning he would say to his disciples, “If you have to ask anything, ask.” The day he was dying, that morning it was the same. He called his disciples and said, “Now if you want to ask anything, you can ask. And remember, that this is the last morning. Before this day ends, I will be no more.” He was the same. That was his daily question in the morning. He was the same! The day was the last, but he was the same. Just as on any other day, he said, “Okay, if you have to ask anything, you can ask – but this is the last day.”

There was no change of tone, but the disciples began to weep. They forgot to ask anything.

Buddha said, “Why are you weeping? If you would have wept on another day it would have been okay, but this is the last day. By the evening I will be no more, so do not waste time in weeping. Another day it would have been okay; you could have wasted time. Do not waste your time in weeping. Why are you weeping? Ask if you have anything to ask.” He was the same in life and death.

So thirdly, the self-actualized man is at ease. Life and death are the same; bliss and misery are the same. Nothing disturbs him, nothing dislocates him from his home, from his centeredness. To such a man you cannot add anything. You cannot take anything out of him, you cannot add anything to him – he is fulfilled. His every breath is a fulfilled breath, silent, blissful. He has attained. He has attained to existence, to being; he has flowered as a total man.

This is not a partial flowering. Buddha is not a great poet. Of course, whatsoever he says is poetry. He is not a poet at all, but even when he moves, walks, it is poetry. He is not a painter, but whenever he speaks, whatsoever he says becomes a painting. He is not a musician, but his whole being is music par excellence. The man as a totality has attained. So now, whatsoever he is doing or not doing… when he is sitting in silence, not doing anything, even in silence his presence works, creates; it becomes creative.

Tantra is concerned not with any partial growth; it is concerned with you as a total being. So three things are basic: you must be centered, rooted, and balanced; that is, always in the middle – of course, without any effort. If there is effort you are not balanced. And you must be at ease – at ease in the universe, at home in the existence, and then many things follow. This is a basic need, because unless this need is fulfilled you are a man only in name. You are a man as a possibility, you are not actually a man. You can be, you have the potentiality, but the potentiality has to be made actual.

-Osho

From The Book of Secrets, Discourse #10, Q1

Copyright© OSHO International Foundation

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

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

Find Out What Your Path Is – Osho

Will you please tell us why Krishnamurti is against techniques, whereas Shiva is for so many techniques. 

Being against techniques is simply a technique. Not only Krishnamurti is using that technique, it has been used many times before. It is one of the oldest techniques, nothing is new about it.

Two thousand years ago Bodhidharma used it. He introduced into China what is now known as Chan or Zen-Buddhism. He was a Hindu monk, a monk from India. He believed in no-technique. Zen is based on no-technique. Zen masters say that if you do something you will miss, because who will do? You? You are the disease, and out of you nothing else can be born. Who will make the effort? Your mind, and your mind has to be destroyed – and you cannot destroy the mind itself with help from the mind. Whatsoever you do, your mind will be more strengthened.

So Zen says there is no technique, no method, there is no scripture and there can be no guru. But the beauty is that Zen has created the greatest of gurus and Zen masters have written the best scriptures in the world. And through Zen thousands and thousands of people attained nirvana – but they say there is no technique.

So it has to be understood that no-technique is really one of the foundational techniques. The emphasis is on “no” so that your mind is negated. Mind can have two attitudes – yes or no. These are the two possibilities, the two alternatives, just as they are in everything. No is the feminine and yes is the male. So you can use the method of no, or you can use the method of yes. If you follow the method of yes, then there are many methods – but you have to say yes and there can be many yes’s. If you follow no, then there are not many methods, only one, because there cannot be many no’s.

Look at this point: there are so many religions in the world, so many types of theists. There are at least three hundred religions in existence right now. So theism has three hundred temples, churches, scriptures. But there is only one type of atheism, there cannot be two. Atheists have no sects. When you say there is no God, the thing is finished. You cannot differentiate between two no’s, you cannot make any difference. But when you say, “Yes there is God,” then there is a possibility of difference.

Because my yes will create my own God and your yes will create your own God. Your yes may be said to Jesus, my yes may be said to Krishna – but when you say no, then all no’s are similar. That is why on the earth there are no sects in atheism.

Atheists are all alike. They don’t have any scripture; they don’t have any church. When they don’t have any positive attitude there is nothing to differ about, a simple no is enough. The same has happened about techniques: no has only one technique, yes has one hundred and twelve, or many more even are possible. You can create new combinations.

Someone has said that the method I teach, the dynamic method of meditation, is not included in these one hundred and twelve methods. It is not included because it is a new combination, but all that is in it is there in the hundred and twelve methods. Some parts are in one technique, some other part is in some other technique. These hundred and twelve are the basic methods. You can create thousands out of them. There is no end to it. Any number of combinations is possible.

But those who ay there is no method can have only one method. You cannot create much out of no. So Bodhidharma, Lin Chi, Bokuju, Krishnamurti, have only one method. Really Krishnamurti comes just after a succession of Zen masters. He is talking Zen. Nothing is new about it. But Zen always looks new, and the reason is because Zen doesn’t believe in scriptures, doesn’t believe in tradition, doesn’t believe in techniques.

So whenever no arises again it is fresh and new. Yes believes in tradition, in scriptures, in masters.

Whenever yes is there, it will have a long beginningless tradition. Those who have said yes, Krishna or Mahavir, they go on saying that they are not saying anything new. Mahavir says, “Before me twenty-three teerthankaras have taught the same.” And Krishna says, “Before me, this seer gave this message to that seer, that seer gave the message to that and it has been coming down. I am not saying anything new.”

Yes will always be old, eternal. No will always look new, as if it has suddenly come into being. No cannot have traditional roots. It is unrooted. That is why Krishnamurti looks new. He is not.

What is this technique of “denying technique”? It can be used. It is one of the subtlest ways to kill and destroy the mind. Mind tries to cling to something that is a support; mind needs support to be there, it cannot exist in a vacuum. So it creates many types of supports – churches, scriptures, Bible, Koran, Gita – then it is happy, there is something to cling to. But then with this clinging the mind remains.

This technique of no-technique insists on destroying all supports. So it will insist that there is no scripture. No Bible can be of help because the Bible is nothing but words; no Gita can be of any help because whatsoever you come to know through Gita will be borrowed, and truth cannot be borrowed. No tradition is of any help because truth has to be achieved authentically, individually. You have to come to it, it cannot be transferred to you. No master can give it to you because it is not something like property. It is not transferable; it cannot be taught because it is not information. If a master teaches you, you can learn only words, concepts, doctrines. No master can make you a realized one. That realization has to happen to you and it has to happen without any help. If it happens through some help then it is dependent and then it cannot lead you to ultimate freedom, to moksha.

These are the parts of this no-technique. Through these criticisms, negations and arguments, supports are destroyed. Then you are left alone with no guru, no scripture, no tradition, no church, nowhere to move, nowhere to go, nowhere to be dependent. You are left in a vacuum. And really, if you can conceive of this vacuum and are ready to be in it, you will be transformed. But mind is very cunning. If Krishnamurti says to you that these are things – no support, no clinging, no master, no scripture, no technique – you will cling to Krishnamurti. There are many clinging to him. The mind has again created a support and then the whole point is lost.

Many people come to me and they say, “Our minds are in anguish. How to come to the inner peace, how to attain the inner silence?” And if I give them some technique they say, “But techniques cannot help because we have been listening to Krishnamurti.” Then I ask them, “Then why have you come to me? And what do you mean when you ask, ‘How to attain silence?’ You are asking for a technique and you are still going to listen to Krishnamurti. Why? If there is no master and if the real cannot be taught, then why are you going on listening to him? He cannot teach you anything. But you go on listening to him and you are being taught. And you have now started to cling to this no-technique. So whenever someone gives you technique, you will say, ‘No, we don’t believe in techniques.’ And you are still not silent. So what has happened? Where have you missed the train? If you really need no-technique, if you don’t have any technique – you must have attained. But you have not attained.”

The basic point has been missed; the basic point is that for this no-technique technique to work you must destroy all support, you must not cling to anything. And it is very arduous. It is almost impossible. That is why so many people for these last forty years have been listening to Krishnamurti but nothing has happened to them. It is so arduous and difficult, almost impossible to remain unsupported, to remain totally alone and to be alert that the mind is not allowed to create any support. Because mind is very cunning, it can create subtle supports again and again. You may throw away Gita, but then you fill the space with Krishnamurti’s books. You may laugh at Mohammed, you may laugh at Mahavir, but if someone laughs at Krishnamurti you get angry. Again in a roundabout way you have created a support, you are clinging.

Non-clinging is the secret of this method. If you can do it, it is good; if you cannot do it, then don’t deceive. Then there are methods. Use them! Then be clear that you cannot be alone so you will take someone’s help. Help is possible. Through help also, transformation is possible.

These are the opposites – no and yes, these are opposites. You can move from either but you must decide about your own mind and its working. If you feel that you can be alone….

Once it happened that when I was staying in a village a man came and he said to me, ”I am confused. My family is trying to arrange a marriage for me.” He was a young man, just fresh from university. He said, “I don’t want to be involved in all that. I want to become a sannyasin, I want to renounce all. So what is your advice?” I told him, “I never went to ask anybody, but you have come to take my advice. When you have come to take advice it shows that you need support, that you need. It will be difficult for you to live without a wife. That too is a support,”

You cannot live without a wife, you cannot live without your husband, but you think you can live without a guru? Impossible! Your mind needs support in every way. Why do you go to Krishnamurti? You go to learn, you go to be taught, you go to borrow knowledge. Otherwise there is no need. Many times it has happened that friends will say, “It would be good if you and Krishnamurti meet.” So I tell them, “You go and ask Krishnamurti and if he wants to meet, I will come. But what is going to be there? What will we do? What will we talk about? We can remain silent. What is the need? But they say, “It would be good if you both meet. It would be good for us. We will be happy to listen to what you say.”

So I tell them a story.

Once it happened that a Mohammedan mystic, Farid, was traveling. When they came near the village of Kabir, another mystic, the followers of Farid said that it would be very good if they both meet. And when it became known to Kabir’s disciples, they also insisted that, As Farid was passing, they should invite him in. So Kabir said, “It is okay.” Farid also said, “It is okay. We will go, but don’t say anything when I enter Kabir’s hut, remain quite silent.”

For two days Farid stayed in Kabir’s hut. There was total silence. They sat silently for two days and then Kabir came to the edge of his village to give a send-off to Farid – and in silence they departed. The moment they departed the followers of both started asking. The followers of Kabir asked him, “What was this? It became a boredom. You were sitting silently for two days, not even a single word was spoken, and we were so eager to hear.” Farid’s followers also said, “What was this? It seems weird. For two days continuously we were watching and watching and waiting and waiting for something to come out of this meeting. But nothing came out.”

Farid is reported to have said, “What do you mean? Two persons who know, cannot talk; two persons who don’t know, can talk much, but it is useless, even harmful. The only possibility is one person who knows, talking to one who doesn’t know” And Kabir said, “Whoever uttered a single word would have proved that he didn’t know.”

You go on asking for advice, you go on searching for supports. Realize it will that if you cannot remain without support, then it is good to find a support, a guide, knowingly. If you think that there is no need, that you are enough unto yourself, then stop seeking Krishnamurti or anybody. Stop going and remain alone.

It has happened also to persons who were alone but the phenomenon is very rare. Sometimes to one person in millions it happens – and that too is not without any cause. That person may have been seeking for many lives; he may have been finding many supports, many masters, many guides, and now a point has come where he can be alone. Only then it happens. But whenever it happens to a person, that he achieves the ultimate alone, he starts saying that it can happen to you also. It is natural.

Because it happened to Krishnamurti alone, he goes on saying that it can happen to you. It cannot happen to you! You are in search of support and that shows that alone you cannot do it. So don’t be deceived by yourself! Your ego may feel good that, “I don’t need any support!” Ego always thinks in terms of, “I alone am enough,” but that ego will not help. That will become the greatest barrier possible. No-technique is a technique but only for very specific people; for those who have struggled in many lives and have now come to a point where they can be alone, that technique is a help. And if you are that type of person, I know well you will not be here. So I am not worried about that person, he will not be here. He cannot be here. Not only here, he cannot be anywhere with any master, listening, seeking, searching, practicing. He will not be found anywhere. So we can leave him, we need not discuss him.

These techniques are for you. So this is how I will conclude. Krishnamurti is talking for the person who cannot be there and I am talking for persons who are here. Whatsoever Krishnamurti is saying is absolutely right but the persons to whom he is saying it are absolutely wrong. The person who can be alone, who without any method, any support, any scripture, any guru, can reach, is not going to listen to Krishnamurti because there is no need, there is no meaning. And those who are going to listen, they are not of that type, they will be in deep difficulty – and they are. They need support and their mind goes on thinking that there is no need for support. They need a guru and their mind goes on saying that the guru is a barrier. They need techniques and logically they have concluded that techniques cannot help. They are in deep trouble, but the trouble is created by themselves.

Before you start doing something you must try to understand what type of mind you have got, because ultimately the guru is not meaningful, ultimately our mind is meaningful. The ultimate decision is going to come through your mind, the destiny is to be fulfilled through your mind – so understand it, without any ego confusing you. Just understand if you need support, guidance, techniques, methods to work with. If you need them, find them. If you don’t need them, there is no question: be alone, unclinging, move alone, unclinging. The same will happen through both ways.

Yes and no are two opposites and you have to find out what your path is.

-Osho

From The Book of Secrets, Discourse #76, Q3

Copyright© OSHO International Foundation

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

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

The Rhythm of Opposites – Osho

One of the greatest poets, Walt Whitman, is reported to have said, “I contradict myself because I am big, I contradict myself because I contain all the opposites, because I am all.” The same thing can be said about Shiva, about Tantra.

Tantra is the search for the rhythm of opposites, of contradictions. Contradictory, opposite standpoints become one in Tantra. This has to be deeply understood, only then will you be able to understand why there are so many contradictory, different techniques. Life is a rhythm between opposites: male and female, positive and negative, day and night, birth and death. Between these opposites moves the river of life. The opposites are the banks – they appear to be contradictory, but they are co-operative. The appearance is false. Life cannot exist without this rhythm between the opposites. And life contains all. Tantra is neither for this nor for that – Tantra is for all. Tantra has no standpoint of its own really. All standpoints that are possible are contained in it. It is big. It can contradict itself because it contains all. It is not partial, it is the whole. Hence it is holy.

All partial standpoints are bound to be profane; they cannot be holy if they don’t contain the opposite. They may be logical and rational, but they cannot be alive. Wherever life exists, it exists through its opposite. It cannot exist alone; the opposite is a must.

In Greek mythology, two gods are at polar opposites: Apollo and Dionysius. Apollo is the god of order, discipline, virtue, morality, culture, and Dionysius is the god of disorder, chaos, freedom, nature. Both are polar opposites. Almost all religions are more or less based on the Apollonian standpoint. They believe in reason, they believe in order, they believe in virtue, they believe in discipline, control… really, they believe in the ego.

But Tantra is basically different: it contains both. It contains the Dionysian standpoint also. It believes in nature, it believes in chaos, it believes in laughing and dancing and singing; it is not just serious, it is both. It is BOTH serious and non-serious. Nietzsche writes in one of his letters, “I can believe only in a dancing god.” He couldn’t find any dancing god. Had he known something about Shiva then the story of his life would have been totally different. Shiva is the dancing god. Nietzsche knew only about the Christian god. That is the only standpoint – very serious. Sometimes the seriousness of the Christian god looks absurd, childish, because the opposite is denied completely. You cannot conceive of a Christian god dancing. Impossible! Dancing looks too earthly. And you cannot conceive of a Christian god laughing – or can you? It is impossible. The Christian god cannot laugh. Laughter will look too worldly. The Christian god is the very spirit of seriousness and Nietzsche couldn’t believe in it.

And I think that no one can believe in such a god because it is half, it is not the whole. Only persons like Billy Graham can believe in it. Somewhere Billy Graham says very seriously that when you are reading sexy magazines you must remember that God is looking at you. This looks foolish. You are reading a sexy magazine and God is reading you reading the sexy magazines! This very attitude is stupid. It is stupid because it doesn’t contain the opposite. You will become stupid and dead if the opposite is denied. But if you can move to the opposite easily with no contradiction, if you can be serious and you can be laughing, if you can sit like a Buddha and you can dance like a Krishna and there is no inherent opposition between these two – you can move from being a Buddha towards being a Krishna easily and smoothly – if you can do this, you will be alive. And if you can do this you will be a Tantric, because Tantra is the basic search for the rhythm which exists between the opposites, for the river which flows between the opposites.

So Tantra goes on working on all and every technique possible. Tantra is not for someone, it is for all. Every type of mind can move through Tantra. Every type of mind cannot be Christian, every type of mind cannot be Hindu, every type of mind cannot be Buddhist. A particular type of mind will be attracted by Buddha, a particular type by Jesus, a particular type by Mohammed. Shiva contains all. Shiva can have an appeal for every type possible. The total, the whole has been included, it is not a partial standpoint. That is why Tantra has no sect. You cannot create a sect around the whole you can create a sect only around a fragment. You can live the whole, but you cannot create a sect. A sect can be created only when you are for something and against something else. If both the opposites are contained, how can you create a sectarian mind? Tantra is the essential religion, it is not a sect. Hence so many techniques.

People keep on coming to me and asking, “There are so many techniques and one technique contradicts the other?’ Yes, it contradicts the other because it is not meant for a particular mind.

In these hundred and twelve techniques, all the types, all the possible types of humanity have been included. Please don’t be concerned with all the techniques, otherwise you will get confused. You simply find that which suits you, that which appeals to you. Towards it you will feel a deep affinity, an attraction; you will fall in love with it. Then forget all the remaining one hundred and eleven techniques Forget them. You just stick to the one that works for you. In these one hundred and twelve techniques, only one technique is for you. If you try many techniques you will get confused, because to try so many techniques you will need a very big mind which can absorb contradiction. That is not possible right now. One day it may become possible. You can become so complete, so total, that you can move easily with many techniques. Then there will be no problem. But then there will also be no need! Right now, is the need. Find your technique.

I can be helpful to you in finding which technique will be suitable for you. And if you feel that other techniques are contradictory to the technique that suits you, don’t think about them. They are contradictory. But they are not for you. At least they are not for you now. One day it may become possible that when you don’t have the ego within, you can move to the opposite without any problem. The ego creates the problem. It is stuck somewhere, it clings to something, it is not liquid, it cannot flow. And Shiva is flowing in all directions.

So remember, don’t start thinking about these techniques: that this technique is against that. Shiva is not trying to create a system, he is not a system-maker. Shiva is giving all the techniques without any systematizing. They cannot be systematized, because a system means that the contradictory, the opposite, must be denied. And here the opposite is included. It is both Apollo and Dionysius; it is both serious and laughing; it is both immanent and transcendent; it is both earthly and unearthly – because it is all.

-Osho

From The Book of Secrets, Discourse #75

Copyright© OSHO International Foundation

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

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

Meditation is Not Interference – Osho

You say that millions of lives and millions of years of natural evolution can be avoided through reaching total awareness and total freedom. Can it not be argued that karma, with its natural forces of cause and effect, should not be interfered with by any shortcuts. Or is it also the way of divinity to bring such a possibility within the reach of the evolving world, the evolving soul? 

Everything can be argued, but argument leads nowhere. You can argue, but how is that argument going to help you? You can argue that the natural process of karma should not be interfered with – don’t interfere then. But then be happy in your misery – and you are not. You want to interfere. If you can rely on the natural process; it is just wonderful – but then don’t make any complaint. Don’t ask, ‘Why is this so?’ It is so because of the natural process of karma. You are suffering? – you are suffering because of the natural process of karma, and otherwise is not possible; don’t interfere.

This is what the doctrine of fate, of kismat is – the doctrine of believing in fate. Then you are not to do anything: whatsoever is happening is happening, and you have to accept it. Then too it becomes a surrender, and you need not do anything. But the total acceptability is needed. Really there is no need to interfere, but can you be in such a state where you don’t interfere? You are constantly interfering with everything. You cannot leave it to nature. If you can leave it, then nothing else is needed and everything will happen to you. But if you cannot leave it, then interfere. And you can interfere, but the process has to be understood.

Really, meditating is not interfering in the process of karma; rather, it is taking a jump out of it. Exactly it is not interfering; it is taking a jump out of the vicious wheel, out of the vicious circle. The circle will go on, and the process will come to an end by itself. You cannot put an end to it, but you can be out of it, and once you are out of it, it becomes illusory.

For example, Raman died of cancer. His disciples tried to persuade him to go for treatment. He said, ‘Okay. If you like it and if it will make you happy, then treat me. But as far as I am concerned it is okay.’ The doctors were surprised, because his body was suffering, it was in deep pain, but his eyes were without any pain. His body was suffering deeply, but he was not suffering.

The body is part of the karma, it is part of the mechanical circle of cause and effect, but the consciousness can be beyond it, it can transcend it. He was just a witness. He was seeing that the body was suffering, that the body was going to die, but he was a witness. He was not interfering with it, not interfering at all. He was just watching whatsoever was happening, but he was not in the vicious circle, he was not identified, he was not within it then.

Meditation is not an interference. Really, without meditation you are interfering every moment. With meditation you go beyond; you become a watcher on the hill. Deep down in the valley things go on, they continue, but they don’t belong to you. You are just an onlooker. It is as if they are happening to somebody else, or as if they are happening in a dream, or in a film on the screen. You are not interfering. You are just not within the drama itself – you have come out. Now you are not an actor, you have become a spectator. This is the only change.

And when you are just a witness, the body will complete immediately whatsoever, has to be completed. If you have many karmas for suffering, and now that you have become a witness you are not going to be reborn again, the body will have to suffer in this life all the suffering that would have been in many lives. So it happens many times that an enlightened man has to suffer many bodily ills, because now there is no future birth, no future life. This is going to be the last body, so all the karmas and the whole process has to be completed, finished.

So it happens that if we look at Jesus’ life through eastern eyes, then the crucifixion is a different phenomenon. To the western mind there is no succession of lives, no rebirth, no reincarnation, so they don’t really have a very deep analysis of the crucifixion. They have a myth that Jesus suffered for us, his suffering was a salvation for us. But this is absurd; and this is not true to the facts also, because if Jesus’ suffering has become a salvation for you, then why is humanity still suffering? It is suffering more than it ever suffered before.

After Jesus’ crucifixion humanity has not entered into the kingdom of God. If he suffered for us, if his crucifixion was a repentance of our guilt and sin, then he is a failure, because the guilt continues, the sin continues, the suffering continues. Then his suffering was in vain, then the crucifixion didn’t succeed.

Christianity has simply a myth. But the eastern analysis of human life has a different attitude. Jesus’ crucifixion was all his suffering accumulated through his own karmas. And this was his last life, he would not enter the body again, so the whole suffering had to be crystallized, concentrated, in a single point. That single point became the crucifixion.

He did not suffer for anyone else – no one can suffer for anyone else. He suffered for himself, for his past karmas. No one can make you free, because you are in the bondage because of your karmas, so how can Jesus make you free? He can make himself a slave, he can make himself a free man, he can liberate himself. Through the crucifixion the account of his own karmas closed. He was finished, the chain had come to an end. Cause and effect – they had come to an ed. This body would not be born again; he would not enter into another womb. If he was not an enlightened person, then he would have had to suffer all this for many lives. It became concentrated in one point, in one life.

You cannot interfere, and if you interfere you will create more misery for yourself. Don’t interfere with karmas, but go beyond, be a witness to them Take them as a dream, not real; just look at them and be indifferent. Don’t get involved. Your body suffers – look at the suffering. Your body is happy – look at the happiness. Don’t get identified – that’s all that meditation means.

And don’t find alibis, don’t find excuses. Don’t say that this can be argued. You can argue anything, you are free to, but remember that your argument may be suicidal. You can argue against yourself, and you can create an argument which is not going to help you, which is not going to transform you, rather, which is going to become a hindrance. We go on arguing.

Just today one girl came to meet me. She asked me, ‘Tell me, is there really a God?’ She was ready to argue that there is no God. I looked at her face, her eyes. She was tense, filled with argument; she wanted to fight about the point. Really deep down she wanted that there is no God, because if there is God you are in trouble. If there is God then you cannot remain whatsoever you are; then a challenge comes. God is a challenge. It means you cannot be satisfied with yourself; something higher than you is possible. A higher state, an absolute state of consciousness is possible. That’s what God means.

So she was ready to argue, and she said, ‘I am an atheist and I don’t believe in God.’

I told her, ‘If there is no God, how can you not believe in him? And God is irrelevant. Your belief and your disbelief, your argument for and your argument against is related to you; it is not related to God. Why are you concerned? If there is no God, why have you travelled so long, and why have you come to me to argue about something which is not? Forget and forgive him. Go to your home, don’t waste your time. If he is not, then why are you worried? Why this effort to prove that he is not? This effort shows something about you. You are afraid. If God is, then it is a challenge. If God is not, then you can remain whatsoever you are; there is no challenge to life.’

A person who is afraid of challenges, risks, dangers, of changing himself, of mutation, will always deny that there is God. The denial is his mind; the denial shows something about him, not about God.

I told her that God is not a thing which can be proved or disproved. God is not an object about which we can take some opinion for or against. God is a possibility within you. It is not something without; it is a possibility within you. If you travel to that possibility, he becomes real. If you don’t travel up to that point, he is unreal. And if you argue against him then there is no point in travelling; you remain the same. And this becomes a vicious circle.

You argue that God is not, and because of it you never travel towards him – because it is an inner travel, an inner journey. You never travel, because how can you travel towards the point which is not? So you remain the same. And when you remain the same you never meet, you never encounter God. You never come to any feeling, to any vibration from him. Then it is proved more for you that he is not. And the more it is proved, the more you are far away, the more you are falling, the more the gap increases.

So it is not a question of whether God is nor not, I told her. It is a question of whether you want to grow or not. If you grow, your total growth will be the meeting, your total growth will be the communion, your total growth will be the encounter. I told her one anecdote.

One windy morning, just as the spring was ending, a snail started travelling upwards on a cherry tree. Some sparrows which were just on a neighboring oak started laughing, because it was not the season and there were no cherries on the tree, and this poor snail was making so much effort to reach the top. They laughed at his expense.

Then one sparrow flew down, came near to the snail and said, ‘Darling, where are you going? There are no cherries yet on the tree.’

But the snail never even paused; she continued her upward journey. Without pausing, the snail said, ‘But they will be there when I reach. They will be there when I reach there. It will take a long time for me to reach to the top, and by that time cherries will be there.’

God is not, but he will be there by the time you reach. It is not something which is already there – it is never there. It is a growth. It is your own growth. When you reach to a point where you are totally conscious, God is. But don’t argue. Rather than wasting your energy in arguing, use your energy in transforming yourself.

And energy is not much. If you divert your energy into argument you can become a genius in arguing. But then you are wasting, it is at a great cost, because the same energy can become meditation. You can become a logician: you can make very logical arguments, you can find very convincing proofs or disproofs, but you will remain the same. Your arguments are not going to change you.

Remember one thing: whatsoever changes you is good. Whatsoever gives you growth, expansion, increase in consciousness, is good. Whatsoever makes you static and whatsoever protects your status quo is not good; it is fatal, suicidal.

-Osho

From The Book of Secrets #58, Q3

Copyright© OSHO International Foundation

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

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

Enter Into the Mysterium – Osho

Life is not a problem but a mystery. For science life is a problem, but for religion it is a mystery. A problem can be solved, a mystery cannot be solved – it can be lived but it cannot be solved. Religion offers no solutions, no answers. Science offers answers; religion has none.

This is the basic difference, and before you make any effort to understand what religion is, this basic difference in the very approach of a religious mind and a scientific mind is to be deeply understood.

When I say that science looks at life as a problem, as something which can be solved, the whole approach becomes intellectual. Then the mind is involved, not you. You are out of it. The mind manipulates, the mind tackles, the mind penetrates and analyses. The mind argues, doubts, experiments, but you as a totality are out of it. Hence this very puzzling phenomenon: a scientist may be a very keen intellectual as far as his own department of research is concerned, but in ordinary life he will be just as ordinary a human being as anyone else – nothing special, just ordinary. In his own branch of knowledge he may be a genius, but in life he is just ordinary.

Science includes only your intellect, not your totality. An intellect has a violence, it is aggressive. That is why very few women can be scientists – aggression is not natural to them. Intellect is male, aggressive, violent: that is why men are more scientific and women are more religious. Intellect tries to dissect, divide, analyze, and whenever you dissect an alive thing, the life disappears. Only dead parts are left in your hands.

That is why science never touches life. Really, whatsoever it touches becomes dead. When science says there is no soul or there is no God it is meaningful, not because there is no soul or no God, but because this shows that the very approach of the scientific mind is such that you cannot touch life anywhere. Wherever science touches, death happens. In the very method, in the very way, in the very approach of division, analysis, dissection, life is bracketed out.

One thing: intellect is violent and aggressive, so the ultimate outcome through intellect can only be death, not life. It is partial, not total, and parts are dead. Life is an organic unity. You can know life through synthesis, not through analysis. The greater the synthesis the higher the forms of life that evolve. God is the ultimate synthesis, the total unity, the wholeness of existence. God is not a puzzle but the ultimate synthesis of all that is – matter is the ultimate analysis of all that is.

So science comes to atomic materiality and religion comes to cosmic consciousness. Science moves downwards to the last, lowest denominator and religion moves upwards to the highest denominator. They move in opposite dimensions. So science transforms everything into a problem, because if you have to tackle it scientifically, you first have to decide whether it is a problem or not. Religion takes mystery as the base. There is no problem, life is not a problem. The emphasis is that it cannot be solved. A problem means something solvable, something which can be known, something knowable. It may not be known right now, but it is not unknowable. At the most it may be unknown, but that unknownness will disappear and it will be transformed into a known thing.

So really, religion cannot ask a question like, “What is life?” This is absurd. Religion cannot ask such a question as, “What is God?” This is nonsense. The very approach of religion is not to create problems. Religion can ask how to be more alive, how to be in the very current of life, how to live abundantly; religion can ask how to be a God – but it cannot ask what God is.

We can live mysteries, we can become one with them, we can lose ourselves in them, we can have a totally difference existence, the very quality changes – but nothing is solved, because nothing can be solved. And all that appears to be solvable, all that appears to be knowable, is only because we are taking it in fragments. If we look at the whole then nothing is knowable, we just go on pushing the mystery backwards. All our questions are temporary, they appear to be answers only to lazy minds. If you have a penetrating mind you will come again upon the same mystery, only it has been pushed back, a step back. Just behind the answers the question is hidden. You have simply created a facade of an answer, just a curtain over the mystery.

If you can feel the distinction, then from the very beginning religion takes on a different shape, a different color and a different view. The whole perspective changes. These techniques that we are discussing here are not to solve anything – they don’t take life as a problem. Life is there. It has been a mystery and will remain a mystery. Whatsoever we do we cannot demystify it, because to be mysterious is the very quality of it. That life is mysterious is not something accidental, it is not something which can be separated, it is the very life itself. So to me, the more you enter into the mysterium, into the mysterious, the more religious you become.

A really religious man will not say that he believes in God; he will not say that God exists. These things seem to be very superficial, they seem to be like answers given to certain questions. A religious man cannot utter such profanities – that God is. It is such a profound phenomenon, such a mysterious thing, that to say anything will be profane. So whenever someone asked Buddha whether God existed or not, he remained silent. You are asking a thing which cannot be answered. Not that there is no God, but to answer such a thing will make it answerable. Then life will become a problem which can be answered. Then the mystery disappears. So Buddha said, “Don’t ask me any metaphysical questions.”

Questions can only be physical. Physics can answer them. Metaphysical questions are not there, they cannot be, because metaphysics means the mystery.

These techniques are to help you to move more deeply into mystery, not into knowledge.

Or you can look at it in a different way: these techniques are to help you to be unburdened of your knowledge. They are not to help you to increase your ‘knowledgeability’, because ‘knowledgeability’ is the barrier. The door is then closed for the mystery. The more you know, the less you are capable of penetrating deep into life. The original wonder must be recaptured, because in a childlike sense of wonder nothing is known and everything becomes a mystery. And if you move into the mystery, the deeper you move, the deeper the mystery becomes. Then a moment comes when you can say that you don’t know anything. That is the right moment.

Now you have become meditative. When you can feel a deep ignorance, when you become aware that you don’t know anything, you have come to the right balancing point from where the door of the mystery can open. If you know, then the door is closed; if you are ignorant, fully alert that you don’t know anything, the door suddenly opens. The very feeling that you don’t know opens the door.

So take these techniques not as knowledge, but as a help to make you more innocent. Ignorance is innocent, knowledge is always a sort of cunningness, cleverness. If you can use your knowledge to be ignorant again, then you have used it rightly. This is the only use of all the scriptures, of all the knowledge, of all the Vedas – to make you childlike again.

-Osho

From The Book of Secrets, Discourse #65

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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Beware of Thinking! – Osho

Once a doctor, a very well-known historian and an eminent scholar, was staying in a village. The postmaster, the old postmaster of the village, became curious about this old man, this doctor. He was curious to know what kind of doctor he is, so one day he asked, ‘What kind of doctor are you sir?’

The man said, ‘Doctor of Philosophy.’

The old man had never heard about it. He was puzzled and he said, ‘I have never heard of any case of this disease here.’

Don’t laugh about it, because that old postmaster was right in a way – philosophy is a kind of disease. Of course, doctors of philosophy are not doctors; rather, they are the perfect victims of a disease.

Philosophy is not a specific disease, so you cannot think of it in terms of cases. It is born with the human being. It is as old as humanity or the human mind. And every human being is a victim, more or less – because thinking leads nowhere; or, it leads you in circles, vicious circles. You move much, and if you are expert you can move fast, but you reach nowhere.

This has to be understood very deeply, because if you cannot understand and feel this, you cannot take a jump into meditation. Meditation means the very anti approach – anti to philosophy. Philosophy means thinking and meditation means a state of non-thinking. They are polar opposites.

This is just human – to think about questions and to try to find out answers. But philosophy comes to no answers. Science comes to certain answers, religion comes to certain answers, but philosophy comes to no answers. And all the answers that philosophy appears to come to are just facades: if you dig deep in them you will find more questions and nothing else. So every answer leads to more questions – and this goes on and on.

Science comes to certain answers, because science depends not on thinking but on experimentation. Thinking is used as a help only, but the base is experimentation. That’s why science has given some answers. Philosophers, known and unknown, have been working and working for centuries, but not a single answer, not a single conclusion has been achieved. It cannot be achieved. The very nature of thinking is such that if you use thinking as a help towards experimentation, something can be achieved; that’s why science comes to certain answers.

But religion also comes to certain answers, because religion is also experimentation. Science experiments with the object, religion experiments with the subject, but both are experimentations and both depend on experiment. Between these two is philosophy – just pure thinking, abstract thinking, with no experiment. You can go on, you can go on, but you reach nowhere. Abstract thinking, speculative thinking, is thinking ad infinitum. You can enjoy, you can enjoy the journey, but there is no goal.

Religion and science are similar in a way – both believe in experiment. Religious experiment is of course deeper than scientific, because in science the experimenter himself is not involved. He is working with tools, working with things, working with objects; he remains aloof, he remains out of the experiment. Religion is a deeper science, because the experimenter himself becomes the experiment. There are no tools which are apart from him, no objects which are outside him. He is both – his tools, his objects, his method; he is everything. And he has to work upon himself.

It is arduous. Because you are involved, it is arduous. And because you are involved, the experiment will become experience. In science, the experiment will remain an experiment will remain an experiment. The scientist will not be touched by it, will not be transformed by it. The scientist will remain the same. But in religion, passing through the experiment, you will be a different man altogether. You cannot come out the same; you are bound to change. That’s why religious experiment becomes experience.

Remember this: you can go on thinking about God, about soul, about the other world, and you may make believe that you know something about God just by thinking ‘about’. That will be false. You cannot know anything about God – the word ‘about’ is absurd. You can know God, but you cannot know ‘about’ – that ‘about’ creates philosophy.

How can you know about God? Or, for example, how can you know about love? You can know love, you cannot about love, because ‘about’ means someone else knows and you believe in his knowledge. You collect and gather opinions. You say, ‘I know something about God.’ All knowledge which is ‘about’ is false, dangerous, because you can be deluded by it.

You can know God, you can know love, you can know yourself, but forget that ‘about’. That ‘about’ is philosophy. The Upanishads say something, the Vedas say something, the Bible says something, the Koran says something, but for you, all that will become ‘about’. Unless it becomes your experience it is futile, wasted.

This point must go deep within you, because you can go on thinking, and the mind is such that you can start thinking about meditation. You can make anything an object for meditation, for thinking. Even about meditation you can think, and you can go on thinking about it – nothing will happen.

I am talking about so many methods. There is a danger: you may start thinking about these methods, you may become knowledgeable. That won’t do, that is of no use. Not only is it of no use, it is dangerous – because meditation is experience, knowing ‘about’ is worthless.

Remember this word ‘experience’. Life’s problems, all the problems of life, are existential, they are not speculative. You cannot solve them by thinking; you can solve them only by living them. Through living the future opens. Through thinking the future never opens. On the contrary, even the present closes.

You may not have observed: whenever you think, what happen? Whenever you think, you are closed. All that is present drops. You move on a dream-path in your mind. One word creates another, one thought creates another, and you go on moving. The more you move in thinking, the further away you go from existence. Thinking is a way to go away. It is a dream-way; it is dreaming in concepts. Come back to the earth. Religion is very earthly in this sense; not worldly but very earthly, substantial. Come back to existence.

Life’s problems can be solved only when you become deeply rooted in existence. Flying in thoughts you move away from the roots, and the further away you are, the less is the possibility of solving anything. Rather, you will confuse everything, and everything will become more entangled. And the more entangled, the more you will think, and the further away you will move. Beware of thinking!

-Osho

From The Book of Secrets, Discourse #51

Copyright© OSHO International Foundation

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

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

Your House is on Fire – Osho

I have heard one anecdote. In a conservative party rally, Lord Mancroft was invited to speak. He came right on time, reached the rostrum and said to the public – he was looking a little flustered – he said, ‘Forgive me for shortening my speech a little, but the fact is that my house is on fire.’ And that fact is everybody’s fact. Your house is also on fire, but you don’t even seem a little flustered. Everybody’s house is on fire, but you are not aware – not aware of death, not aware that your life is just passing through your hands. Every moment you are dying, every moment you are losing an opportunity which cannot be regained. The time that is lost, is lost: nothing can be done to regain it, and your life becomes shorter and shorter every moment.

This is what I mean when I say that your house is also on fire. But you don’t seem even a little flustered. You don’t even seem to be worried about it. You are not aware of the fact that the house is on fire. The fact is there, but your attention is not there. And everybody thinks that there is enough time to do something. There is not enough time, because whatsoever has to be done is so much that the time is never enough.

Once it happened that the Devil was waiting for years and years and nobody was coming to hell. He was waiting to welcome people, but the earth was running so well and people were so good that no one was coming to hell. Of course he became very worried. He called an emergency council. His greatest disciples gathered together to discuss the situation. Hell was passing through a great crisis and this could not be tolerated. Something had to be done. So he asked for advice: ‘What should we do?’

One disciple suggested, ‘I would go to the earth and I would talk to people and try to convince them that there is no God and religions are false, and whatsoever the Bible, the Koran and the Vedas say is nonsense.’

The Devil said, ‘This won’t do, because we have been doing this since the very beginning and it has not influenced people very much. Through such teaching you can convince only those who are already convinced. So it is of no use; it is not of much use.’

Then the second disciple, subtler than the first, said, ‘I will go and teach people and try to convince people that whatsoever the Bible, the Koran and the Vedas say is right. There is heaven, there is God, but there is no Devil and no hell, so don’t be afraid. And if we can make them less afraid, they will not bother about religion at all, because all religion is based on fear.’

The Devil said, ‘Your proposal is a little better. You may be able to, you may succeed in convincing a minority, but the majority will not listen to you. They are not as much afraid of hell as they are greedy of heaven. Even if you convince them that there is no hell, they will still want to enter into heaven, and they will try to be good for that. So this also won’t do much.’

Then the third disciple, the subtlest of them all, said, ‘I have an idea. Give me a chance to try it. I will go and say that whatsoever religion says is absolutely true – there is God and there is Devil and there is heaven and there is hell – but there is no hurry.’

And the Devil said, ‘Right? You have the right system. You go!’

And it is said that since then there has never been a crisis in hell. Rather, they are worried about the over-population.

This is how our minds are functioning: we always think there is no hurry. These techniques we are talking about will be of no use if your mind thinks there is no hurry. Then you can go on postponing and death will come first. That day will not come when you think there is a hurry, when you think that now the moment has come. You can go on postponing. This is what we have been doing with our lives.

You have to be decisive to do something. You are in a crisis – the house is on fire. Life is always on fire because death is always there hidden behind it; any moment and you may not be any more.

And you cannot argue with death. You cannot do anything. When death happens, it happens. Time is very short. Even if you live for seventy years or for a hundred years, it is very short. What you have to do with yourself to transform, to mutate, to become a new being, is such a great work. Don’t go on postponing.

Unless you feel it as an emergency, a deep crisis, you will not do anything. Unless religion becomes a very critical process for you, and you feel that unless something is done to transform you, your whole life is just wasted…. If you feel this very keenly and deeply and honestly, only then will these techniques be of any help. Because you can understand them – understanding is of no use unless you do something about it. Really, unless you do something about it, you have not understood them, because understanding must become action. If it is not becoming action then it is only  acquaintance, not understanding.

Try to understand this distinction. Acquaintance is not understanding. Acquaintance will not force you to actions. It will not force you to any change. It will not force you to do something about it. You will gather it in the mind; it will become information. You will become more knowledgeable. But at death everything stops. You go on collecting many things, never doing anything about them. They become just a burden on you.

Understanding means action. When you understand a thing, immediately you start working on it, because if it is right and you feel it is right, you have to do something about it. Otherwise everything remains borrowed, and borrowed knowledge cannot become understanding. You can forget that it is borrowed – you would like to forget that it is borrowed, because to feel that it is borrowed means that your ego is hurt. So you go on forgetting that it is borrowed. By and by you start feeling that it is your own. That is very dangerous.

I have heard an anecdote. The congregation of a church was very bored by the minister. A point came when the members of the church said directly to the minister, ‘Now you have to leave.’ The minister said, ‘Give me one more chance, only one chance, and if then you say so, I will leave.’ So next Sunday the whole town gathered in the church to see what that minister was going to do now that only one chance was given to him. They never suspected, they never imagined, that such a beautiful sermon was going to be delivered on that day. They had never heard such a thing. Surprised, delighted, they enjoyed it, and when the sermon was finished, they gathered around the minister and they said, ‘You need not leave. You remain here. We have never heard such a thing before – never in our lives. Be here and remain here, and of course, with an increase in your stipend.’

But then one man, a very prominent member of the congregation, asked, ‘Tell me one thing only. When you started your lecture, you raised your left hand with two fingers raised, and when you closed your lecture you raised your right hand, again with two fingers raised. So what is the meaning of this symbol? The minister said, ‘The meaning is easy. Those fingers are symbolic of quotation marks. That sermon was not mine – it was borrowed.’

Always remember those quotation marks. It is very good to forget them, you feel good, but all that you know is within quotation marks; it is not your own. And you can drop those quotation marks only when something has become your own experience.

These techniques are to change knowledge into experience. These techniques are to change acquaintance into understanding. That which belongs to a Buddha or to a Krishna or to a Christ, through these techniques can belong to you – that can become your own. And unless it becomes your own, no truth is true. It may be a grand lie, a beautiful lie, but no truth is true unless it becomes your experience – individually, authentically your own.

Three things. First: always remember that your house is on fire. Second: don’t listen to the Devil. He will constantly say to you that there is no hurry. And thirdly: remember, acquaintance is not understanding.

Whatsoever I am saying here will make you acquainted. It is needed, but it is not enough. It starts you on a journey, but it is not the end. Do something so that knowledge doesn’t remain knowledge, doesn’t remain as memory, but becomes your experience and your life.

-Osho

From The Book of Secrets, Discourse #61

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

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

 

Turning Inward Toward the Real – Osho

Civilization is a training in how to become unreal. Tantra is the reverse process – how to prevent yourself from becoming unreal, and if you have already become unreal, how to touch the reality which is hidden within you, how to contact it again, how to be again real. The first thing to be understood is how we go on becoming unreal, and once this process is understood many things change immediately. The very understanding becomes mutation.

Man is born undivided. He is neither a body nor a mind. He is born undivided, as one individual. He is both body and mind. Even to say that he is both is wrong. He is body-mind. Body and mind are two aspects of his being, not two divisions – two polarities of something which we may call life, energy or anything – X,Y,Z – but body and mind are not two things.

The very process of civilization, education, culture, conditioning, starts with the division. Everyone is taught that he is two, not one, and then, of course, one begins to be identified with the mind and not with the body. The very thinking process becomes your center and the thinking process is just a periphery. It is not the center because you can exist without thinking. Once you existed without thinking: thinking is not a necessity to exist. If you go deep in meditation you will be, and there will be no thinking. If you become unconscious you will be, but there will be no thinking. Moving into deep sleep you will be, but there will be no thinking. Thinking is just on the periphery; your being is somewhere else – deeper than thinking. But you are being taught continuously that you are two, body and mind, and that, really, you are the mind and you possess the body. The mind becomes the master and body becomes the slave, and you go on struggling against the body. This creates a rift, a gap, and that gap is the problem. All neurosis is born out of that gap; all anxiety is born out of that gap.

Your being is rooted in your body, and your body is not just something separate from existence. It is part of it. Your body is the whole universe. It is not something limited, finite. You may not have observed it, but try to observe where your body really ends – where! Do you think that your body ends where your skin ends?

If the sun which is so far away just goes dead, instantly you will be dead here. If the sun rays stop coming, you will be no more here. Your body cannot exist without the sun being there so far away. The sun and you are somehow deeply related. The sun must be included in your body; otherwise you cannot exist. You are part of its rays.

In the morning you see flowers open: their opening is really the rising of the sun. In the night they will close: their closing is the setting of the sun. They are just rays that are spread out. You exist here because there, so far away, the sun exists. Your skin is not really your skin. Your skin goes on spreading; even the sun is included. You are breathing: you can breathe because the air is there, the atmosphere is there. Each moment you exhale and inhale the atmosphere in and out.

If for a single moment there were no air, you would be dead. Your breath is your life. If your breath is your life, then the whole atmosphere is part of you. You cannot exist without it. So where does your body really end? Where is the limit? There is no limit! If you observe, if you go deep, you will find there is no limit. Or, the limit of the universe is your body limit. The whole universe is involved in you, so your body is not just your body; it is your universe and you are grounded in it. Your mind too cannot exist without the body. It is part of it, a process of it.

Division is destructive, and with the division you are bound to become identified with the mind. You think, and without thinking there is no division. You think, and you become identified with your thinking. Then you feel as if you possess the body. This is a complete reversal of the truth. You do not possess the body; neither is the body possessing you. They are not two things. Your existence is one, a deep harmony of opposite poles. But opposite poles are not divided, they are joined together. Only then can they become opposite poles. And the opposition is good. It gives challenge, it gives stamina, it creates energy. It is dialectical.

If you were really one, without opposite poles within, you would be dull and dead. These two opposite poles, body and mind, give you life. They are opposite and at the same time complementary – and basically and ultimately one. One current of energy runs in both. But once we get identified with the thinking process, we think that we are centered in the head. If your legs are cut, you will not feel that you are cut. You will say, “My legs are cut.” But if your head is cut, you are cut. You are murdered.

If you close your eyes to feel where you are, immediately you will feel you are in your head. You are not there – because when for the first moment you entered life in your mother’s womb, when the male and female atoms met, there was no head. But life was started. You were there, and there was no head. In that first meeting of two alive cells, you were created. The head came later on, but your being was there. Where is that being? It is not in your head. Really, it is nowhere – or everywhere in your body. It is nowhere; you cannot pinpoint where it is. And the moment you pinpoint it you miss the whole thing. It is everywhere. Your life is everywhere, it is spread out all over you. And not only all over you; if you follow it, you will have to go to the very ends of the universe. It is everywhere!

With the identification that “I am my mind,” everything becomes false. You become unreal because this identity is false. This has to be broken. Tantra techniques are to break down this identity. The effort of tantra is to make you headless, uncentered, everywhere or nowhere. And why does humanity, why do human beings become false and unreal with the mind? Because mind is an epiphenomenon – a process which is necessary, useful, but secondary; a process which consists of words, not of realities. The word ‘love’ is not love; the word ‘god’ is not God. But mind consists of words, of a verbal process, and then love itself becomes less significant than the word ‘love’. For the mind, the word is more significant. God becomes less significant than the word ‘God’. For the mind it is so. Words become more meaningful, significant. They become primary, and we start living in words. And the more you live in words the more shallow you become, and you will go on missing the reality which is not words. Reality is existence.

Living in the mind is as if someone is living in a mirror. In the night, if you go to a lake and the lake is silent and there are no ripples, the lake becomes a mirror. You can look at the moon in the lake, but that moon is false – just a reflection. The reflection comes from the real, but the reflection is not real. Mind is just a reflecting phenomenon. The reality is reflected in it, but reflections are not real. And if you get caught in reflections, you will miss reality completely. That is why, with the mind, with mind reflections, everything wavers. A slight wave, a slight wind, will disturb your mind. Reality is not disturbed, but the mind is disturbed by anything. Mind is a reflecting phenomenon, and we are living in mind.

Tantra says come down. Descend from your thrones, come down from your heads. Forget the reflections and move towards the reality. All the techniques which we are discussing are concerned with this: how to be away from the mind so that you can move into reality.

-Osho

From The Book of Secrets, Discourse #35

Copyright© OSHO International Foundation

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

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