What Am I Looking For – Osho

What am I looking for? 

Deva Parmita, man is a search for the self – not for A self but for THE self. Man is constantly seeking the lost paradise: somewhere deep in the recesses of human beings, the nostalgia persists. We have known something that is only a far faraway memory. The memory is not even conscious; we have lost all track of it, where it is. But the fragrance goes on arising.

Hence religion is not an accidental phenomenon. It is not going to disappear from the world; no communism, no fascism can make it disappear. Religion is going to remain, because it is very essential. Unless a man surpasses humanity, unless a man becomes a Buddha, religion remains relevant. Only for a Buddha is religion irrelevant. He has arrived: now there is no need for any search.

Parmita, there are not different searches for different human beings. The search is singular, it is one, it is universal. The search is for the self, the supreme self. One wants to know, “Who am I?” because everything else is secondary. Without knowing oneself, whatsoever one is doing is pointless. Unless I know exactly who I am, my whole life is going to remain futile. It will not bring fruition, it will not bring flowering, it will not bring fulfillment.

The first step has to be that of self-knowledge. But the paradox is that if you start searching for A self you will miss THE self. By “a self” I mean the ego, the process of egoing. That is a false self: because we cannot find the true, we start creating the false, just to console ourselves. It is a substitute. But the substitute can never become the truth, and the substitute becomes a bondage.

Truth liberates. Substitutes for truth create prisons. The ego is the greatest prison that man has yet invented; you are all feeling suffocated, crushed. It is not that somebody else is doing it to you: you are the doer of it. You have taken a wrong step. Rather than searching for that which is, you have started substituting something for it – a toy, a pseudo thing. It may console you, but it cannot bring celebration to your life. And all consolation is suicidal, because while you remain consoled, time goes on slipping out of your hands.

THE self is not A self. The self is exactly a no-self: there is no idea of ‘I’ in it, it is universal. All ideas arise in it, but it cannot be identified with any idea that arises in it. All ideas arise in it, all ideas dissolve in it. It is the sky, the context of all contexts, it is the space in which everything happens. But the space itself never happens – it abides, it is always there, and because it is always there, it is easy to miss it. Because it is so much there and always there, you never become aware of its presence.

It is like the air: you don’t become aware of its presence. It is like the ocean that surrounds the fish: the fish never becomes aware of it. It is like the pressure of the air: the pressure is so much, it has always been there, but you are not aware of it. It is like gravitation: it is so much, but you are not aware of it. It is like the earth rushing with great speed round and round the sun: the earth is a spaceship, but nobody is aware of it. We are aboard a spaceship, and it is going at a great speed. Still we are not aware of it.

Awareness needs some gaps. When there are no gaps you fall asleep; you cannot remain aware.

If one has always been healthy, one will not be aware of health. Awareness needs gaps – sometimes you should not be healthy. You should fall ill, then you can have a sense of health. If there was no darkness in the world and there was only light, nobody would have ever known light; people would have missed it.

That’s how we go on missing the original self – you can call it God or nirvana, it doesn’t matter. Sufis have two beautiful words. One is fana: fana means dissolving the ego, dissolving the false substitute. And the other word is baqa: baqa means the arrival, the arising, of the real self.

The real self is universal. How to find it? It is not far away, so you are not to make a long journey to it. It is so close that no journey is needed at all. It is within you. Rather than journeying, you will have to learn how to sit silently.

That’s what meditation is all about – just sitting silently doing nothing. Thoughts arise: you watch. Desires arise: you watch. But you remain the watcher. You don’t become a victim of the desires and the thoughts that are arising; you remain a watcher. You remain the context of all contexts, you remain the space before which everything appears. But the space never appears before itself – it cannot, it is impossible.

The mirror cannot mirror itself, the eyes cannot see themselves. I cannot catch hold of my hand with the same hand; it is impossible.

This is the most fundamental thing to remember, Parmita. You are the watcher and never the watched, you are the observer and never the observed, you are the witness and never the witnessed. You are pure subjectivity. You never appear as an object – how can you appear as an object in front of yourself? Whatsoever appears in front of you is not you.

Go on eliminating the contents. Go on saying, “Neti neti, I am not this, I am not this.” Go on eliminating, and a moment comes when there is nothing left to eliminate. There is pure silence: no content moves in front of you, the mirror reflects nothing. That is the moment when self-knowing arises in you. You become illumined, you are enlightened.

So these few fundamentals are to be remembered: the self is a no-self. The self is not personal, it is universal. The self is the space or context in which all “positionality” in life appears, occurs, arises. It is the screen of life, but the screen itself never appears on the screen, it cannot. Everything else appears on it, it itself remains hidden. It is pure subjectivity.

This pure subjectivity is the ultimate goal everybody is searching for. But it seems difficult. We are so prone to become identified with the contents. So rather than searching for the real, we create something unreal, which is easy. The artificial is always easy, you can manufacture it.

Your ego is a manufactured phenomenon. And once you have manufactured the ego…

How is the ego manufactured? “I am a Hindu”: now you are on the way to creating an ego. “I am beautiful, I am intelligent, I am this, I am that” – you are bringing more and more bricks to make the prison called ego.

And this is what we go on doing in our whole life. Earn more money, have a bigger bank balance, and your ego will feel more grounded, more supported, more secure. Become famous: the more people know about you, the more you will think you are.

Hence the constant search for attention. If nobody pays any attention to you, you are reduced to nothing. If you move on the street and nobody says hello, people go on passing by, not even taking any note of you, suddenly you start feeling the earth disappearing underneath your feet. What has happened? They are not feeding your ego. But people feed each other’s egos, because that’s how THEY can be fed. Somebody says, “How are you?” He is really saying, “Ask ME, ‘How are you?’” He is simply asking for mutual gratification. And people do gratify each other; we support each other’s egos: somebody praises you, you praise him in return.

That’s what we call society. It depends on mutual satisfactions, and the greatest satisfaction seems to be ego-gratification.

Hence people are interested so much in politics, because politics can gratify you as nothing else can. If you become politically powerful the whole country is in your grip; the whole country has to pay attention to you. You can impose your will on people, you have power.

The power of a politician is the power of violence. Now he controls the whole mechanism of violence: he controls the police, the government, the military, he controls everything. He can impose his will on you. That’s why politicians tend to become violent sooner or later. Politicians hanker deep down for wars, because it is only in war that a politician becomes a great politician. If you go through history you will see the point.

Winston Churchill would not have been such a great leader if there had been no second world war. Neither would Adolf Hitler have been such a power if there had been no second world war, not would Mussolini. The war created the context: they were able to be as violent as possible. They were able to butcher people, to murder people, in millions.

People immediately pay attention when you are violent. If you live a peaceful life, no newspaper is going to report about you in your whole life. But if you kill somebody or you commit suicide, you will be immediately in the newspapers.

Just a few days ago, Reverend Jones committed suicide with all of his nine hundred disciples. You had never heard about this poor man before, nobody knew that there was anybody like that. Now the whole world knows.

They had lived in that commune for many years, but nobody would take any note of them. It is possible that had you taken note of them, they might not have needed to go to such an extreme, they might not have committed suicide. This is his way of making the whole world feel his presence – this is a very pathological way, ugly, but this is the same phenomenon again. People are searching for the ego: if they cannot find it through being creative, they will find it through being destructive. If they cannot find it by being a great saint, they will find it by being a great sinner.

Somebody asked George Bernard Shaw, “Where would you like to go when you die – to heaven or to hell?” He said, “It all depends.”

The man said, “What do you mean, ‘It all depends’?”

He said, “If I am going to be the first in heaven, then to heaven. If I am going to be second there, no. Then it is better to be in hell but be first.”

He is joking, but he is telling a truth – a truth about you, a truth about the whole humanity, the way it lives through ambition, through egoing.

Remember, the real self has nothing to do with anybody else paying attention to you. Note the difference: the false self needs others’ attention to be paid to you, and the real self only needs your attention – just your attention, and that’s enough.

If you turn your attention inwards, you will know the real self. If you go on seeking others’ attention, you will continuously live in a false entity which is always ready to disappear if you don’t feed it continuously. It has to be supported.

The ego is not an entity. It is not a noun, it is a verb. That’s why I am saying it is egoing. You cannot remain satisfied with any attention paid to you, you have to ask and hanker for more. You have to go on egoing; it is only through egoing that the ego can exist. It is a process – and it is so false and its demands are so ugly! It is a lie. It demands more and more lies from you, and to gratify it you have to become utterly false. You have to become a personality.

A personality means a false phenomenon, a mask. You have to become an actor; you are no longer a real person, you are no longer authentic. You don’t have any substance, you are just a shadow. And because of this shadow there is always fear of death, because any moment this shadow can disappear.

Your bank can go bankrupt, and immediately you are gone, you are nobody. Your power can be lost, because there are other competitors pushing you. This whole life is a constant pushing and pulling, hence there is so much agony.

Do you know the root of the word agony? It comes from ag: ag means pushing. You are continuously being pushed, and in your turn you are pushing others; that creates agony.

The whole world lives in anguish and agony. Only the person who comes to know his real self goes beyond it and enters into the world of ecstasy. And there are the two states: agony and ecstasy.

Parmita, you are in agony, as everybody else is. And the search is for ecstasy. Remember always, your commitments, your ideologies, your so-called ultimate values, your theologies, philosophies and religions provide contexts, often valuable contexts, for individual existence. But they are not what you are.

You are not even your body. You are not your mind. You are neither black nor white, you are neither Indian nor German. You cannot be defined in any way, all definitions will fall short. You are indefinable; you are something that surpasses all definitions. You are the vast sky in which planets appear and earths appear, and sun and moon and stars – and they all disappear, and the sky remains as it has remained always. The sky knows no change. You are that unchanging sky. Clouds come and go, you are always here.

When Raman Maharshi was dying, somebody asked, “Bhagwan, soon you will be leaving your body; where will you go?” He opened his eyes, laughed and said, “Where can I go? I have been here, I will be here. Where can I go – WHERE? There is nowhere to go. I am everywhere: I have been here and I will remain here for ever and ever.”

He is saying that he has come to know his being as the sky; he is no longer a cloud.

If you really want to search for the real self, don’t get attached to any commitment, to any program, to any idea. Remain unattached, flexible, fluid; don’t become stagnant. Always remain in a state of unfrozenness; don’t freeze. The moment you freeze, you have something false in your hands; a cloud has arisen. Remain in a state of meltedness, don’t become committed to any form or name. And then something tremendous starts happening to you: for the first time you start feeling who you are.

The feeling does not come from the outside, it arises from the inner depths of your being. It floods you. It is light, utter light, it is bliss, utter bliss. It is divine. It is another name for God.

Never become crystallized; if you become crystallized in something, you are encaged. Remain free, remain freedom. All identity creates fixation; and every fixation, every identification, is a liability. The more fixed one’s identity, the less the experience of which one is capable. The point is not to lack a position, but not to be positional.

I am not saying to become unthinking. Remain intelligent, capable of thinking, but never get identified with any thought. Use the thought as a tool, as an instrument; remember that you are the master.

Not to be attached to whatever position one has at any particular moment is the beginning of self-knowledge. One IS, one experiences aliveness, to the extent to which one can transcend particular positions and can assume other viewpoints.

That’s what I mean by remaining fluid, flowing. One should remain available to the present. Die to the past each moment, so that nothing about you remains fixed. Don’t carry a character around yourself; all characters are armors, imprisonments.

The real man of character is characterless – you will be surprised by this. The real man of character is characterless: he has consciousness, but he has no character. He lives moment to moment. Responsible he is, but he responds out of the moment, not out of past contexts. He carries no ready-made programs in his being. The more you have ready-made programs, the more you are an ego. When you have none – no programs, nothing ready-made in you – when each moment you are as fresh as if you are born anew, to me that is freedom. And only a free consciousness can know the true self.

This is the search, Parmita. Nothing else will ever satisfy, nothing else can ever satisfy. All are consolations – and it is better to drop them, it is better to become aware that consolations are not going to help.

This is what I call sannyas: dropping consolations, renouncing consolations – not the world but consolations – renouncing all that is false, becoming true, becoming simple, natural, spontaneous. That’s my vision of a sannyasin, the vision of total freedom.

And in those beautiful moments of total freedom, the first rays of light enter you, the first glimpses of who you are. And the grandeur of it is such, and the splendor of it is such, that you will be surprised to find that you have been carrying the kingdom of God within you and you have remained so unaware, and for so long. You will be surprised that it was possible not to know such a treasure. Such an inexhaustible treasure is within you.

Jesus goes on repeating again and again, “The kingdom of God is within you.” Call it the kingdom of God or the supreme self or nirvana or whatever you will, that is our search – everyone’s, not only of human beings but of all beings. Even trees are growing towards it, even birds are searching for it, even rivers are rushing towards it. The whole existence is an adventure.

And that is the beauty of this existence. If it was not an adventure, life would be absolute boredom. Life is a celebration because it is an adventure.

-OSHO

From Unio Mystica, V.2, Chapter Two

Copyright© OSHO International Foundation

Unio Mystica, V.2

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Awareness – J. Krishnamurti

j-krishnamurtiQuestioner: I should like to know what you mean by awareness because you have often said that awareness is really what your teaching is about. I’ve tried to understand it by listening to your talks and reading your books, but I don’t seem to get very far. I know it is not a practice, and I understand why you so emphatically repudiate any kind of practice, drill, system, discipline or routine. I see the importance of that, for otherwise it becomes mechanical, and at the end of it the mind has become dull and stupid. I should like, if I may, to explore with you to the very end this question of what it means to be aware. You seem to give some extra, deeper meaning to this word, and yet it seems to me that we are aware of what’s going on all the time. When I’m angry I know it, when I’m sad I know it and when I’m happy I know it.

Krishnamurti: I wonder if we really are aware of anger, sadness, happiness? Or are we aware of these things only when they are all over? Let us begin as though we know nothing about it at all and start from scratch. Let us not make any assertions, dogmatic or subtle, but let us explore this question which, if one really went into it very deeply, would reveal an extraordinary state that the mind had probably never touched, a dimension not touched by superficial awareness. Let us start from the superficial and work through. We see with our eyes, we perceive with our senses the things about us – the colour of the flower, the humming bird over the flower the light of this Californian sun, the thousand sounds of different qualities and subtleties, the depth and the height, the shadow of the tree and the tree itself. We feel in the same way our own bodies, which are the instruments of these different kinds of superficial, sensory perceptions. If these perceptions remained at the superficial level there would be no confusion at all. That flower, that pansy, that rose, are there, and that’s all there is to it. There is no preference, no comparison, no like and dislike, only the thing before us without any psychological involvement. Is all this superficial sensory perception or awareness quite clear? It can be expanded to the stars, to the depth of the seas, and to the ultimate frontiers of scientific observation, using all the instruments of modern technology.

Questioner: Yes, I think I understand that.

Krishnamurti: So you see that the rose and all the universe and the people in it, your own wife if you have one, the stars, the seas, the mountains, the microbes, the atoms, the neutrons, this room, the door, really are there. Now, the next step; what you think about these things, or what you feel about them, is your psychological response to them. And this we call thought or emotion. So the superficial awareness is a very simple matter: the door is there. But the description of the door is not the door, and when you get emotionally involved in the description you don’t see the door. This description might be a word or a scientific treatise or a strong emotional response; none of these is the door itself. This is very important to understand right from the beginning. If we don’t understand this we shall get more and more confused. The description is never the described. Though we are describing something even now, and we have to, the thing we are describing is not our description of it, so please bear this in mind right through our talk. Never confuse the word with the thing it describes. The word is never the real, and we are easily carried away when we come to the next stage of awareness where it becomes personal and we get emotional through the word.

So there is the superficial awareness of the tree, the bird, the door, and there is the response to that, which is thought, feeling, emotion. Now when we become aware of this response, we might call it a second depth of awareness. There is the awareness of the rose, and the awareness of the response to the rose. Often we are unaware of this response to the rose. In reality it is the same awareness which sees the rose and which sees the response. It is one movement and it is wrong to speak of the outer and inner awareness. When there is a visual awareness of the tree without any psychological involvement there is no division in relationship. But when there is a psychological response to the tree, the response is a conditioned response, it is the response of past memory, past experiences, and the response is a division in relationship. This response is the birth of what we shall call the “me” in relationship and the “non-me”. This is how you place yourself in relationship to the world. This is how you create the individual and the community. The world is seen not as it is, but in its various relationships to the “me” of memory. This division is the life and the flourishing of everything we call our psychological being, and from this arises all contradiction and division. Are you very clear that you perceive this? When there is the awareness of the tree there is no evaluation. But when there is a response to the tree, when the tree is judged with like and dislike, then a division takes place in this awareness as the “me” and the “non-me”, the “me” who is different from the thing observed. This “me” is the response, in relationship, of past memory, past experiences. Now can there be an awareness, an observation of the tree, without any judgement, and can there be an observation of the response, the reactions, without any judgement? In this way we eradicate the principle of division, the principle of “me” and “non-me”, both in looking at the tree and in looking at ourselves.

Questioner: I’m trying to follow you. Let’s see if I have got it right. There is an awareness of the tree, that I understand. There is a psychological response to the tree, that I understand also. The psychological response is made up of past memories and past experiences, it is like and dislike, it is the division into the tree and the “me”. Yes, I think I understand all that.

Krishnamurti: Is this as clear as the tree itself, or is it simply the clarity of description? Remember, as we have already said, the described is not the description. What have you got, the thing or its description?

Questioner: I think it is the thing.

Krishnamurti: Therefore there is no “me” who is the description in the seeing of this fact. In the seeing of any fact there is no “me”. There is either the “me” or the seeing, there can’t be both. “Me” is non-seeing. The “me” cannot see, cannot be aware. Questioner: May I stop here? I think I’ve got the feeling of it, but I must let it sink in. May I come again tomorrow?

* * *

Questioner: I think I have really understood, non-verbally, what you said yesterday. There is the awareness of the tree, there is the conditioned response to the tree, and this conditioned response is conflict, it is the action of memory and past experiences, it is like and dislike, it is prejudice. I also understand that this response of prejudice is the birth of what we call the “me” or the censor. I see clearly that the “me”, the “I”, exists in all relationships. Now is there an “I” outside of relationships?

Krishnamurti: We have seen how heavily conditioned our responses are. When you ask if there is a “me” outside of relationship, it becomes a speculative question as long as there is no freedom from these conditioned responses. Do you see that? So our first question is not whether there is a “me” or not outside of conditioned responses, but rather, can the mind, in which is included all our feelings, be free of this conditioning, which is the past? The past is the “me”. There is no “me” in the present. As long as the mind is operating in the past there is the “me”, and the mind is this past, the mind is this “me”.

You can’t say there is the mind and there is the past, whether it is the past of a few days ago or of ten thousand years ago. So we are asking: can the mind free itself from yesterday? Now there are several things involved, aren’t there? First of all there is a superficial awareness. Then there is the awareness of the conditioned response. Then there is the realization that the mind is the past, the mind is this conditioned response. Then there is the question whether this mind can free itself of the past. And all this is one unitary action of awareness because in this there are no conclusions. When we say the mind is the past, this realization is not a verbal conclusion but an actual perception of fact. The French have a word for such a perception of a fact, they call it “constatation”. When we ask whether the mind can be free of the past is this question being asked by the censor, the “me”, who is that very past?

Questioner: Can the mind be free of the past.

Krishnamurti: Who is putting that question? Is it the entity who is the result of a great many conflicts, memories and experiences – is it he who is asking – or does this question arise of itself, out of the perception of the fact? If it is the observer who is putting the question, then he is trying to escape from the fact of himself, because, he says, I have lived so long in pain, in trouble, in sorrow, I should like to go beyond this constant struggle. If he asks the question from that motive his answer will be a taking refuge in some escape. One either turns away from a fact or one faces it. And the word and the symbol are a turning away from it. In fact, just to ask this question at all is already an act of escape, is it not? Let us be aware whether this question is or is not an act of escape. If it is, it is noise. If there is no observer, then there is silence, a complete negation of the whole past. Questioner: Here I am lost. How can I wipe away the past in a few seconds?

Krishnamurti: Let us bear in mind that we are discussing awareness. We are talking over together this question of awareness.

There is the tree, and the conditioned response to the tree, which is the “me” in relationship, the “me” who is the very centre of conflict. Now is it this “me” who is asking the question? – this “me” who, as we have said, is the very structure of the past? If the question is not asked from the structure of the past, if the question is not asked by the “me”, then there is no structure of the past. When the structure is asking the question it is operating in relationship to the fact of itself, it is frightened of itself and it acts to escape from itself. When this structure does not ask the question, it is not acting in relationship to itself. To recapitulate: there is the tree, there is the word, the response to the tree, which is the censor, or the “me”, which comes from the past; and then there is the question: can I escape from all this turmoil and agony? If the “me” is asking this question it is perpetuating itself.

Now, being aware of that, it doesn’t ask the question! Being aware and seeing all the implications of it, the question cannot be asked. It does not ask the question at all because it sees the trap. Now do you see that all this awareness is superficial? It is the same as the awareness which sees the tree.

Questioner: Is there any other kind of awareness? Is there any other dimension to awareness? Krishnamurti: Again let’s be careful, let’s be very clear that we are not asking this question with any motive. If there is a motive we are back in the trap of conditioned response. When the observer is wholly silent, not made silent, there is surely a different quality of awareness coming into being?

Questioner: What action could there possibly be in any circumstances without the observer – what question or what action?

Krishnamurti: Again, are you asking this question from this side of the river, or is it from the other bank? If you are on the other bank, you will not ask this question; if you are on that bank, your action will be from that bank. So there is an awareness of this bank, with all its structure, its nature and all its traps, and to try to escape from the trap is to fall into another trap. And what deadly monotony there is in all that! Awareness has shown us the nature of the trap, and therefore there is the negation of all traps; so the mind is now empty. It is empty of the “me” and of the trap. This mind has a different quality, a different dimension of awareness. This awareness is not aware that it is aware.

Questioner: My God, this is too difficult. You are saying things that seem true, that sound true, but I’m not there yet. Can you put it differently? Can you push me out of my trap? 9

Krishnamurti: Nobody can push you out of your trap – no guru, no drug, no mantra, nobody, including myself – nobody, especially myself. All that you have to do is to be aware from the beginning to the end, not become inattentive in the middle of it. This new quality of awareness is attention, and in this attention there is no frontier made by the “me”. This attention is the highest form of virtue, therefore it is love. It is supreme intelligence, and there cannot be attention if you are not sensitive to the structure and the nature of these man-made traps.

-J. Krishnamurti

From The Urgency of Change, Chapter One

 

Mind: the Real Fascist Leader – Swami Dayanand Bharati

Today, reflecting on the world situation with so many fascist leaders arising. Trump, Erdogan, Netanyahu, Duterte and others. It gave me an insight about the ranch experience.

The ranch would have never happened without Sheela, our very own fascist leader. Sheela was the holy trinity of creator, maintainer and destroyer of Rajneeshpuram. It would have never happened without her, it could not have been built and maintained without her and it was rightfully destroyed by her to complete the circle.

And our beloved Master the witness the absolute awareness above it all. And the question of many, did he know? Was he involved? Is right here.

As a disciple, as a lover I feel: Of course he knew, of course he saw, of course he responded but he was never involved or attached to any outcome. He is the pure witness, the watcher on the hill, the Master. The background to it all. The ultimate example! This experiment was his device for us the wake up, to drop out, to see the game and be free, to become aware and to join him in his awareness, to rise above the mind.

Obviously many could not do it then, I could not! I just kept going, trusting in spite of not understanding what it was all about. Now it looks like to me it was all a preparation for this time, for now. The small Ranch game is played on the world stage right now, it always is, it always has, it always was, only now it is very obvious. This time it is pushed right into our faces, so close it hurts! Thank you! It may be the last chance to wake up for a long time to come.

I am forced to do something now, it cannot be ignored anymore, we are being openly conned, deceived, exploited, oppressed! We always have been and it is not really others that do it to us, we do it to ourselves, our minds do it, we exploit, con and deceive ourselves all the time.

On the Ranch our minds and hearts were all deeply involved in our personal utopia of the perfect world, the perfect enlightened society. We all brought our personal ambitions with us and we did what we thought would help these ambitions to be fulfilled either by doing the dirty work, or the creative work, or the spiritual work. We as a Sangha were striving for the impossible goal of wholeness, oneness, enlightenment as a group. Impossible!!! Even with an enlightened being on top. Impossible, proven impossible!!

At the end of the Ranch some walked away confused, some angry, some in handcuffs, some still hoping, projecting some positive future fulfillment or trying it all again or thinking that it could have worked … If only ….. Or blaming our beloved Master for the failure of our dream, why didn’t he stop Sheela? All the possible reactions of the mind arose in many of us, arise again now, if only……………Trump would not be president…if only….

So here it is all again, big scale, am I ready now? Have I been prepared? The situation is perfect, I can blame, I can react, I can freak out, I can protest and rebel, I can shut down, get drunk, smoke a joint, watch some good movies, I can do all the things the mind will do in its hope to survive, to feel good and safe again, to keep the illusion alive that someday………the happiness, the golden age….Peace, Freedom, the utopia!

Or I can see that there is no way out through the mind. There is no way out!! Period! Except awareness, witnessing, watching the mind.

Because the mind is the real fascist leader!

-Swami Dayanand Bharati

 

 

This is Called Turning In – Osho

What is turning inwards?

Turning inwards is not a turning at all. Going inwards is not a going at all. Turning inwards simply means that you have been running after this desire and that, and you have been running and running and you have been coming again and again to frustration. That each desire brings misery, that there is no fulfillment through desire. That you never reach anywhere, that contentment is impossible. Seeing this truth, that running after desires takes you nowhere, you stop. Not that you make any effort to stop. If you make any effort to stop it is again running, in a subtle way. You are still desiring – maybe now it is desirelessness that you desire.

If you are making an effort to go in, you are still going out. Any effort can only take you out, outwards. All journeys are outward journeys, there is no inward journey. How can you journey inwards? You are already there, there is no point in going. When going stops, journeying disappears, when desiring is no more clouding your mind, you are in. This is called turning in. But it is not a turning at all, it is simply not going out.

But in language it is always a problem to express these things.

There is an ancient parable: It was a beautiful afternoon, and a tortoise went for a walk on the land. And he rested under sunlit trees and he roamed around in the bushes just for the delight of it. Then he came back to the pond. One of his friends, a fish, asked ‘Where have you been?’ And he said ‘I went for a walk on the land.’ And the fish said ‘What do you mean by “a walk on the land”? You must mean swimming.’ And the tortoise laughed and he said ‘No, it was not swimming, it was nothing like swimming. It was a walk on the solid land.’ And the fish said ‘Are you kidding or something? I have been to every place, you can swim everywhere. I have never seen a place where you cannot dive and swim. You are talking nonsense. Have you gone mad?’

You understand the difficulty of the fish? She has never been on the land, walking on the land makes no sense. If the tortoise wants to make sense of his statement he will have to say ‘I went swimming on the solid land.’ Which will be absurd. But only the word ‘swimming’ can be understood by the fish.

A mind full of desires can only understand desire. Hence the desire for God. It is absurd, you cannot desire God. God comes to you when desire leaves. The cessation of desire is the coming of God to you. Again, I am using the word ’coming’, which is not true. Because God is already there – you only recognize when the desire has ceased. Nothing ever comes, nothing ever goes, all is as it is. That’s what Buddha means when he says: yatha bhutam – things are as they are. Nothing has gone wrong, nothing needs to be put right. Things are as they are, and they always remain as they are. The trees are green and the roses are red and the clouds float in the sky. Everything is where it has always been, the way it has always been. That is the meaning of the word ‘nature’ – yatha bhutam.

But man has a capacity to dream, to desire. That capacity to dream is the problem. Then you start moving into the future, then you start planning for the future. You remain here, but your mind can move into the future. It is like a dream. You fall asleep in Poona but you can dream of Calcutta or Chicago or Washington or Moscow. You are here the whole night – in the morning you will not wake up in Moscow or Chicago, you will wake up in Poona. And then you will laugh, ‘I have been roaming too much.’ While you are dreaming of Moscow you have not reached there, you remain here.

You always remain here. Here and now is the only reality, there is no other. But desire can create a dream. And in desire you go on moving outwards.

Now, what does it mean to turn inwards? Tao’s question is significant, it is very relevant. What does it mean to turn inwards? It means seeing the futility of desire, seeing the futility of dreaming, seeing the illusoriness of dreaming. In that very seeing, desire disappears. In that clarity, desire cannot exist. And when you are with no desire, you are in. Not that you have to turn in. Not that first you have to stop desiring, then you have to turn in. The cessation of desire is the turning, the transformation – what Jesus calls ‘metanoia’, the conversion. Suddenly another gestalt opens. It was there, but you were not aware of it because you were too much obsessed with the desire. The desire for money, the desire for power, the desire for prestige, does not allow your meditation to bloom. Because the whole energy goes down the drain in desires.

Once the energy is not moving anywhere… Remember, I repeat again, turning in is not moving in. When the energy is not moving at all, when there is no movement, when everything is still, when all has stopped – because seeing the futility of desire you cannot move anywhere, there is nowhere to go – stillness descends. The world stops. That’s what is meant by ‘turning in’. Suddenly you are in. You have always been there, now you are awake. The night is over, the morning has come, you are awake. This is what is meant by Buddhahood – to become aware, awake, of that which is already the case.

Remember Hakuin’s saying: From the very beginning all beings are Buddhas. From the very beginning to the very end. In the beginning, in the middle, in the end, all are Buddhas. Not for a single moment have you been anybody else. But the emperor is having a nightmare of becoming a beggar, and is tortured by the nightmare.

-OSHO

From This Very Body the Buddha, Chapter Nine

Copyright© OSHO International Foundation

this-very-body-the-buddha

 

 

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

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

The Biggest Surprise of All – Osho

What are we to do in this experiment? We will sit quietly, keeping the body relaxed and the spine erect. We will stop all movement of the body. We will breathe slowly and deeply and without any excitement. We will silently observe our own breathing and we will listen to any sounds falling on our ears from outside. We will not react in any way; we will not give them a second’s thought. We will let go into a state of mind where, without the interference of words, we will simply be a witness.

We will stand at a distance and watch whatever is taking place. Don’t try to concentrate at all. Simply be quiet and watch whatever is happening. Listen. Just close your eyes and listen. Listen quietly in silence. Listen to the chirping of the sparrows, to the swaying of the trees in the wind, to the cry of a child, to the sound of the water wheel at the well. Simply listen. And do nothing else.

First, within yourself, you will experience a throbbing of the breath and a beating of the heart – and then a new kind of quiet and peace will descend upon you. You will find that although there is noise outside there is silence inside. You will find you have entered a new dimension of peace. Then you will find that there are no thoughts, that only pure consciousness remains. And in this medium of emptiness your attention turns towards the place that is your real abode. From the outside you turn towards your home.

Your vision has led you inwards. Simply keep watching. Watch your thoughts, your breath and the movement at the navel. No reaction. The result will be something that is not a creation of the mind, that is not of your creation at all. This is in fact your being, your existence. This is the cohesion that sustains us all. It reveals itself unto us and then one’s own self, the biggest surprise of all, appears.

-OSHO

From The Perfect Way, Chapter Two

 

Copyright© OSHO International Foundation

The Perfect Way

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

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

OSHO Dynamic Meditation

This meditation is a fast, intense and thorough way to break old, ingrained patterns in the body-mind that keep one imprisoned in the past, and to experience the freedom, the witnessing, silence and peace that are hidden behind these prison walls.

The meditation is meant to be done in the early morning, when as Osho explains it, “the whole of nature becomes alive, the night has gone, the sun is coming up and everything becomes conscious and alert.”

osho-dynamic-meditation-1st-stageFirst Stage: 10 minutes

Breathe chaotically through the nose, concentrating always on exhalation. The body will take care of the inhalation. The breath should move deeply into the lungs. Be as fast as you can in your breathing, making sure the breathing stays deep. Do this as fast and as hard as you possibly can – and then a little harder, until you literally become the breathing. Use your natural body movements to help you to build up your energy. Feel it building up, but don’t let go during the first stage. The key for Dynamic Meditation is “irregular” breathing.

osho-dynamic-meditation-2nd-stageSecond Stage: 10 minutes

Explode! Express everything that needs to be thrown out. Go totally mad. Scream, shout, cry, jump, shake, dance, sing, laugh; throw yourself around. Hold nothing back; keep your whole body moving. A little acting often helps to get you started. Never allow your mind to interfere with what is happening. Be total, be whole hearted.

osho-dynamic-meditation-3rd-stageThird Stage: 10 minutes

With raised arms, jump up and down shouting the mantra, “Hoo! Hoo! Hoo!” as deeply as possible. Each time you land, on the flats of your feet, let the sound hammer deep into the sex center. Give all you have; exhaust yourself totally.

 

osho-dynamic-meditation-4th-stageFourth Stage: 15 minutes

Stop! Freeze wherever you are, in whatever position you find yourself. Don’t arrange the body in any way. A cough, a movement – anything will dissipate the energy flow and the effort will be lost. Be a witness to everything that is happening to you.

 

osho-dynamic-meditation-5th-stageFifth Stage: 15 minutes

Celebrate through dance, expressing your gratitude towards the whole. Carry your happiness with you throughout the day. 

 

 

Osho says:

This is a meditation in which you have to be continuously alert, conscious, aware, whatsoever you do. Remain a witness. Don’t get lost. While you are breathing you can forget. You can become one with the breathing so much that you can forget the witness. But then you miss the point.

Breathe as fast as possible, as deep as possible; bring your total energy to it but still remain a witness. Observe what is happening as if you are just a spectator, as if the whole thing is happening to somebody else, as if the whole thing is happening in the body and the consciousness is just centered and looking.

This witnessing has to be carried in all the three steps. And when everything stops, and in the fourth step you have become completely inactive, frozen, then this alertness will come to its peak.

Here you can watch a short instructional video.

Dynamic Meditation is best done with the music that was created specifically for it. You can buy it in either CD or MP3 format from Amazon.

Dr. John Andrews gives an in-depth description of the five stages of this revolutionary OSHO Active Meditation on this video in three parts.

First Stage

Second Stage

Last Stages

More OSHO Active Meditations:

OSHO Kundalini Meditation

OSHO Nadabrahma Meditation

OSHO Nadabrahma Meditation

Nadabrahma Meditation is a one hour technique in three stages. It has been adapted from an ancient Tibetan method. It can be done any time of the day or night, alone or with others. It is good to do this technique with an empty stomach.

osho-nadabrahma-meditation-1st-stageFirst Stage: 30 minutes

Sit in a relaxed position with eyes closed and lips together. Start humming, loudly enough to be heard by others and crate a vibration throughout your body. You can visualize a hollow tube or an empty vessel, filled only with the vibrations of the humming. A point will come when the humming continues by itself and you become the listener. There is no special breathing and you can alter your pitch or move your body smoothly and slowly if you feel to.

Second Stage: 15 minutes (7 1/2+7 1/2)

osho-nadabrahma-meditation-2nd-stageThe second stage is divided into two 7 ½ minute sections. For the first half, move the hands, palms up, in an outward circular motion. Starting at the navel, both hands move forwards and then divide to make two large circles mirroring each other, left and right. The movement should be so slow that at times there will appear to be no movement at all. Feel that you are giving energy to the universe.

osho-nadabrahma-meditation-3-rd-stage

After 7 ½ minutes turn the hands, palm down, and start moving them in the opposite direction. Now the hands will come together towards the navel and divide outwards to the sides of the body. Feel that you are taking energy in. As in the first stage, don’t inhibit any soft, slow movement of the rest of your body.

 

 

osho-kundalini-meditation-4th-stageThird Stage: 15 minutes

Sitting or lying down remain absolutely quiet and still.

 

 

Osho says:

So in Nadabrahma, remember this: let the body and mind be totally together, but remember that you have to become a witness. Get out of them, easily, slowly, from the back door, with no fight, with no struggle.

Here you can watch a short instructional video.

Nadabrahma Meditation is best done with the music that was created specifically for it. You can buy it in either CD or MP3 format from Amazon.

Swami (Baba) Purnanand Bharati gives some pointers for Nadabrahma Meditation in this video.

More OSHO Active Meditations:

OSHO Dynamic Meditation

OSHO Kundalini Meditation