Not Twoness

One summer day when I was Junior High School age, I must have been 13 or 14, I was sitting across the street from the house of two brothers who were friends of mine. They were eating lunch and I was waiting for them to finish so that we could continue on our day’s routine of playing in the neighborhood, riding our bikes, smoking in the woods, all the things that we liked to do.

While I was sitting on the ground under a big tree with stick in hand and drawing circles in the dirt, time stopped, and for a brief moment a window of nowness opened. In that moment, all movement of time came to a standstill, and I was being in the eternal now. It was as if a portal into reality had opened. I knew it was significant but that was all I knew. It only lasted a couple of moments, seconds probably, but it made a deep impression in my consciousness. Of course, at the time, I would not have used such terminology as eternal now, portal, consciousness. In fact, I didn’t even mention the experience to my friends when they came out of their house, but this was my first experience of what we could call Oneness. In that moment, there was no separation, no demarcation, only beingness, conscious beingness.

Looking back, I can see that this experience unconsciously became a litmus test, a North Star, that guided my life on through experimentation with drugs, psychedelics, and finally, to discovering meditation. I would be willing to bet that every one of us who has found themselves interested in a life of discovery, anyone who is reading this now, has had some brush with naked reality.

It is clear that this reality I stumbled upon is always present, it is only that most of the time I am not present to meet it and dissolve into it. Meditation has been the key to shining a light on what it is that is standing between my consciousness and this experience of nowness, and that is mind, thought. It is thought, the me, which obscures the perception of reality. It has been my experience that through meditation the movement of thought becomes illuminated. And it is this ‘seeing’ of thought that is the exit.

For many years following this first awakening, I was unconsciously searching to replicate that profound happening, beginning with becoming unconscious through alcohol. Unconsciousness is a type of oneness, as is sleep, but it is unconscious, and so is missing a key element of the experience that had happened years before. Next it was on to smoking marijuana, certainly much closer to the happening but dependent on a foreign substance, not a natural state. Then it was on to psychedelics, which were incredibly helpful in seeing how mind works, first in seeing thought in action, and then in seeing that I was the one who was supporting the movement of thought through identification.

This discovery of the workings of mind inevitably led to discovering meditation, first through the teachings and being of Meher Baba, and eventually, of course, to Osho.

I arrived in Poona in 1976 and every nook and corner of the Ashram was exuding Oneness. Upon entering the gate, one was absorbed into the vastness that lived in Lao Tzu house. We sang in Music Group and were lost in ecstasy. We did our groups and had glimpses of being outside of our little ego selves. We did the active meditations and rays of sunshine would find their way out from the center of our being. And, of course, we sat in discourse and darshan and the sun itself lovingly dismantled all the clouds obscuring the brilliance of our inner light, the Oneness within.

At the Ranch we witnessed Oneness in action. We saw what could happen when a group of meditators worked without the need for approval or compensation. We worked and loved the working, but this oneness was a group oneness, a collective. It did give us another opportunity to experience a certain type of oneness, but because it was a group oneness, it was a oneness that was by definition opposed to the ‘not group,’ to the outside, and therefore could not be sustainable, definitely could not be eternal.

It was after the Ranch that I realized I had to dive deep into inquiry, into meditation. I had to find that oneness that had been experienced so many years before for myself, without the aid of drugs or others. I had to rediscover exactly what was standing in the way of my own experiencing of oneness in this moment.

And so, it was time for doubling down on meditation. It was time to discover for myself what is this ‘witnessing’ that Osho keeps talking about. Do I really know for myself? And in this quest, I became deeply attracted to self-inquiry and the path of advaita, non-duality.

In one of the discourses where Osho is talking about advaita, he says something that had a strong impact on me. He says, and I am paraphrasing here, that advaita means not-two, and so it is easy to translate that as one, or oneness, but he says that there is a difference in how the two words or phrases feel or act on you. When you say or think the word ‘one’ or ‘oneness,’ there is a contraction, a solidification, it feels like an object. But when you say ‘not-two,’ there is a letting go, and so is a much better pointer to the actual experiencing of oneness.

Similarly, in a workshop that Jean Klein, a Western Advaita teacher gave in Boulder, Colorado, in one of those moments when meditation is exuding all around, I asked Jean, “So is this it, just more and more subtle?” And Jean responded, “I would say less and less conditioned.”

And that is the key. It is not that we need to be searching for this thing called ‘oneness,’ but that we have to simply see what it is that is preventing us from Being in this Eternal Now that we refer to as oneness, or perhaps better described as not twoness. And that takes me back to meditation.

By meditation, I mean closing my eyes, sitting in a not uncomfortable but alert position and watching whatever appears on the screen of my consciousness. Sometimes it is a cacophony, and sometimes it is just a meandering quiet stream. But whichever, I watch, and every time that I forget and I become aware that I have forgotten, I am back to watching. Slowly, slowly I discover how to watch without judging, without grasping, without rejecting, and without analyzing. And in this watchingness, the flow of traffic decreases and occasionally gaps appear, gaps in which there are no thoughts. And when there are no thoughts, there is no movement of time, there are no obstructions to experiencing this same Eternal Now that was stumbled upon so many years ago. But this time it is conscious, it is not accidental, and it does not depend on any circumstance, substance, or any other person. And these moments cannot but infuse our everyday life with more lightness of being.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Download a PDF or order the book Here.

Why Should I not be Disturbed? – J. Krishnamurti

Question: If I am perfectly honest, I have to admit that I resent, and at times hate, almost everybody. It makes my life very unhappy and painful. I understand intellectually that I am this resentment, this hatred; but I cannot cope with it. Can you show me a way?

Krishnamurti: What do we mean by “intellectually?” When we say that we understand something intellectually, what do we mean by that? Is there such a thing as intellectual understanding? Or is it that the mind merely understands the words, because that is our only way of communicating with each other? Can we, however, really understand anything merely verbally, mentally? That is the first thing we have to be clear about: whether so-called intellectual understanding is not an impediment to understanding. Surely understanding is integral, not divided, not partial? Either I understand something or I don’t. To say to oneself, “I understand something intellectually,” is surely a barrier to understanding. It is a partial process and therefore no understanding at all.

Now the question is this: “How am I, who am resentful, hateful, how am I to be free of, or cope with that problem?” How do we cope with a problem? What is a problem? Surely, a problem is something which is disturbing.

I am resentful, I am hateful; I hate people and it causes pain. And I am aware of it. What am I to do? It is a very disturbing factor in my life. What am I to do, how am I to be really free of it—not just momentarily slough it off but fundamentally be free of it? How am I to do it?

It is a problem to me because it disturbs me. If it were not a disturbing thing, it would not be a problem to me, would it? Because it causes pain, disturbance, anxiety, because I think it is ugly, I want to get rid of it. Therefore the thing that I am objecting to is the disturbance, isn’t it? I give it different names at different times, in different moods; one day I call it this and another something else, but the desire is, basically, not to be disturbed. Isn’t that it? Because pleasure is not disturbing, I accept it. I don’t want to be free from pleasure, because there is no disturbance—at least, not for the time being. But hate and resentment are very disturbing factors in my life and I want to get rid of them.

My concern is not to be disturbed and I am trying to find a way in which I shall never be disturbed. Why should I not be disturbed? I must be disturbed to find out, must I not? I must go through tremendous upheavals, turmoil, and anxiety to find out, must I not? If I am not disturbed, I shall remain asleep and perhaps that is what most of us do want: to be pacified, to be put to sleep, to get away from any disturbance, to find isolation, seclusion, security. If I do not mind being disturbed—really, not just superficially—if I don’t mind being disturbed, because I want to find out, then my attitude towards hate and towards resentment undergoes a change, doesn’t it? If I do not mind being disturbed, then the name is not important, is it? The word “hate” is not important, is it? Or “resentment” against people is not important, is it? Because then I am directly experiencing the state which I call resentment without verbalizing that experience.

Anger is a very disturbing quality, as hate and resentment are, and very few of us experience anger directly without verbalizing it. If we do not verbalize it, if we do not call it anger, surely there is a different experience, is there not? Because we term it, we reduce a new experience or fix it in the terms of the old, whereas, if we do not name it, then there is an experience that is directly understood and this understanding brings about a transformation in that experiencing. Take, for example, meanness. Most of us, if we are mean, are unaware of it—mean about money matters, mean about forgiving people, you know, just being mean. I am sure we are familiar with that. Now, being aware of it, how are we going to be free from that quality? Not to become generous, that is not the important point. To be free from meanness implies generosity, you haven’t got to become generous. Obviously one must be aware of it. You may be very generous in giving a large donation to your society, to your friends, but awfully mean about giving a bigger tip; you know what I mean by “mean.” One is unconscious of it. When one becomes aware of it, what happens? We exert our will to be generous; we try to overcome it; we discipline ourselves to be generous and so on and so on. But, after all, the exertion of will to be something is still part of meanness in a larger circle, so if we do not do any of those things but are merely aware of the implications of meanness, without giving it a term, then we will see that there takes place a radical transformation.

Please experiment with this. First, one must be disturbed, and it is obvious that most of us do not like to be disturbed. We think we have found a pattern of life—the Master, the belief, whatever it is—and there we settle down. It is like having a good bureaucratic job and functioning there for the rest of one’s life. With that same mentality, we approach various qualities of which we want to be rid. We do not see the importance of being disturbed, of being inwardly insecure, of not being dependent. Surely it is only in insecurity that you discover, that you see, that you understand. We want to be like a man with plenty of money: at ease. He will not be disturbed; he doesn’t want to be disturbed.

Disturbance is essential for understanding and any attempt to find security is a hindrance to understanding. When we want to get rid of something which is disturbing, it is surely a hindrance. If we can experience a feeling directly, without naming it, I think we shall find a great deal in it: then there is no longer a battle with it because the experiencer and the thing experienced are one, and that is essential. So long as the experiencer verbalizes the feeling, the experience, he separates himself from it and acts upon it; such action is an artificial, illusory action. But if there is no verbalization, then the experiencer and the thing experienced are one. That integration is necessary and has to be radically faced.

– J. Krishnamurti

From The First and Last Freedom, Question 13

Osho Speaks on Nadabrahma Meditation

It is a mantra meditation, and mantra is one of the most potential ways. It is very simple yet tremendously effective, because when you chant a mantra or you chant a sound your body starts vibrating; your brain cells particularly start vibrating.

If rightly done your whole brain becomes tremendously vibrant, and the whole body also. Once the body starts vibrating and your mind is already chanting, they both fall in a tune. A harmony – which is ordinarily never there – between the two. Your mind goes on its way, your body continues on its own. The body goes on eating, the mind goes on thinking. The body goes on walking on the road the mind is moving far away in the stars. They never meet – they both go on separate pathways, and that creates a split.

The basic schizophrenia is created because the body goes in one direction, the mind goes in another direction. And you are the third element – you are neither the body nor the mind, so you are pulled apart by these two. Half of your being is pulled by the body and half of your being is pulled by your mind. So there is great anguish – one feels torn apart.

In a mantra meditation – Nadabrahma or any chanting – this is how the mechanism works: when you start chanting a sound – and any sound will do; even abracadabra – if you start resounding inside, the body starts responding. Sooner or later a moment comes when the body and the mind are both together in one direction for the first time. When body and mind are both together, you are free from the body and the mind – you are not tom apart. Then the third element which you are in reality – call it soul, spirit, atma, anything – that third element is at ease because it is not being pulled in different directions.

The body and the mind are so much engrossed in chanting that the soul can slip out of them very easily, unobserved, and can become a witness – can stand out and look at the whole game that is going on between the mind and the body. It is such a beautiful rhythm that the mind and body never become aware that the soul has slipped out… because they don’t allow so easily, mm? they keep their possession. Nobody wants to lose his possession. The body wants to dominate the soul, the mind wants to dominate the soul. This is a very sly way to get out of their hold. They become drunk with the chanting, and you slip out.

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. Mm? they are drinking – you get out, and watch from the outside…. This is the meaning of the English word ‘ecstasy’ – to stand out. Stand out and watch from there… and it is tremendously peaceful. It is silence, it is bliss, it is benediction.

This is the whole secret of chanting – that’s why chanting has prevailed down the centuries. There has never been a religion that has not used chanting and mantra. But there is a danger also! If you don’t get out, if you don’t become a witness, there is a danger – then you have missed the whole point. If you become drunk with the body and the mind and your soul also becomes drunk, then  chanting is an intoxicant. Then it is like a tranquillizer – it will give you a good sleep, that’s all. It is a lullaby. Good – nothing wrong in it – but not of any real value either.

So this is the pitfall to be remembered: chanting is so beautiful that one wants to get lost. If you are lost, then good, you enjoyed a rhythm, an inner rhythm, and it was beautiful and you liked it, but it was like a drug – it is an acid trip. By chanting, by the sound, you created certain drugs in your body.

Chanting creates chemical changes in the body, and those changes are no different than marijuana or LSD. Some day, when research goes deeper into meditation, they are going to find that chanting creates chemical changes – just as fasting also creates chemical changes. After the seventh or eighth day of fasting, one feels tremendously jubilant, weightless, very glad for no reason, delighted – as if all burden has disappeared. Your body is creating a certain chemical change.

I am as much against LSD as I am against fasting. And if chanting is used as a drug, I am against it. So the point to be remembered is that you have to use the sound, the chanting, the mantra, not as an intoxicant for your being. Let it be an intoxicant for the body and the mind but you slip out of it before you become intoxicated; you stand out and you watch. You see the body swaying and you see the mind feeling very very peaceful and calm and quiet. Watch from the outside and be alert like a flame.

If this is not done you will have a good sleep but nothing more. Then it is a good thing for health but nothing for the ultimate growth.

Good – pay attention to Nadabrahma, mm? And sometimes sitting silently, start chanting anything, ‘aum’, will do, or choose anything, any word, and get in tune with it. Meaning is not important: it can be meaningless – it can be meaningful. ‘Aum’ has no meaning. Or you can create your own mantra and chant it. But remember to slip out of it.

Let the body get drunk, let the mind get drunk, let them fall into a deep love-affair with each other, and you slip out of it. Don’t stay there longer – otherwise you will fall asleep. And if one falls asleep, it is not meditation. Meditation means awareness. So remember it!

-Osho

From The Buddha Disease, Chapter 31

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Also see OSHO Nadabrahma Meditation

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Be Like a Hollow Bamboo – Osho

Now we will enter into the sutra.

Do nought with the body but relax; shut firm the mouth and silent remain; empty your mind and think of nought. Do nought with the body but relax. 

Now you can understand what relaxation means. It means no urge to activity in you. Relaxation doesn’t mean lying down like a dead man; and you cannot lie down like a dead man – you can pretend only. How can you lie down like a dead man? You are alive; you can only pretend. Relaxation comes to you when there is no urge to activity; the energy is at home, not moving anywhere. If a certain situation arises you will act, that’s all, but you are not finding some excuse to act. You are at ease with yourself. Relaxation is to be at home.

I was reading one book a few years ago. The title of the book is You Must Relax. This is simply absurd, because the “must” is against relaxation – but such books can only sell in America. “Must” means activity, it is an obsession. Whenever there is a “must” an obsession is hidden behind it. There are actions in life, but there is no “must,” otherwise the “must” will create madness. “You must relax” – now relaxation has become the obsession. You have to do this posture and that, and lie down, and suggest to your body from the toes to the head; tell the toes, “Relax!” and then go upwards.

Why “must”? Relaxation comes only when there is no “must” in your life. Relaxation is not only of the body, it is not only of the mind, it is of your total being.

You are too much in activity, of course tired, dissipated, dried up, frozen. The life-energy doesn’t move. There are only blocks and blocks and blocks. And whenever you do something you do it in a madness. Of course the need to relax arises. That’s why so many books are written every month about relaxation, and I have never seen a person who has become relaxed through reading a book about relaxation – he has become more hectic, because now his whole life of activity remains untouched. His obsession is there to be active, the disease is there, and he pretends to be in a relaxed state so he lies down. All turmoil within, a volcano ready to erupt, and he is relaxing, following the instructions from a book: how to relax.

There is no book that can help you to relax – unless you read your own inner being, and then relaxation is not a must. Relaxation is an absence, absence of activity, not of action. So there is no need to move to the Himalayas. A few people have done that: to relax, they move to the Himalayas. What is the need to move to the Himalayas? Action is not to be dropped, because if you drop action you drop life. Then you will be dead, not relaxed. So in the Himalayas you will find sages who are dead, not relaxed. They have escaped from life, from action.

This is the subtle point to be understood: activity has to go, but not action – and both are easy. You can drop both and escape to the Himalayas, that’s easy. Or, the other thing is easy: you can continue in the activities, and forcing yourself every morning, or every evening, for a few minutes, to relax. You don’t understand the complexity of the human mind, the mechanism of it. Relaxation is a state. You cannot force it. You simply drop the negativities, the hindrances, and it comes, it bubbles up by itself.

What do you do when you go to sleep in the night? Do you do something? If you do, you will be an insomniac, you will move into insomnia. What do you do? You simply lie down and go into sleep. There is no “doing” to it. If you “do,” it will be impossible to sleep. In fact, to go into sleep all that is needed is, the continuity in the mind of the activities of the day has to discontinue. That’s all! When the activity is not there in the mind, the mind relaxes and goes into sleep. If you do something to go into sleep, you will be at a loss, then sleep will be impossible. Doing is not needed at all.

Says Tilopa, Do nought with the body but relax. Don’t do anything! No yoga posture is needed, no distortions and contortions of the body are needed. ”Do nought!” – only absence of activity is needed. And how will it come? It will come by understanding. Understanding is the only discipline. Understand your activities and suddenly, in the middle of the activity, if you become aware, it will stop. If you become aware why you are doing it, it will stop. And that stopping is what Tilopa means: Do nought with the body but relax.

What is relaxation? It is a state of affairs where your energy is not moving anywhere, not to the future, not to the past – it is simply there with you. In the silent pool of your own energy, in the warmth of it, you are enveloped. This moment is all. There is no other moment. Time stops – then there is relaxation. If time is there, there is no relaxation. Simply, the clock stops; there is no time. This moment is all. You don’t ask for anything else, you simply enjoy it. Ordinary things can be enjoyed because they are beautiful. In fact, nothing is ordinary – if God exists, then everything is extraordinary.

People come to me and ask, “Do you believe in God?” I say, “Yes, because everything is so extraordinary, how can it be without a deep consciousness in it?” Just small things …. Walking on the lawn when the dewdrops have not evaporated yet, and just feeling totally there – the texture, the touch of the lawn, the coolness of the dewdrops, the morning wind, the sun rising. What more do you need to be happy? What more is possible to be happy? Just lying down in the night on the cool sheet on your bed, feeling the texture; feeling that the sheet is getting warmer and warmer, and you are shrouded in darkness, the silence of the night …. With closed eyes you simply feel yourself. What more do you need? It is too much – a deep gratitude arises: this is relaxation.

Relaxation means this moment is more than enough, more than can be asked and expected. Nothing to ask, more than enough, than you can desire – then the energy never moves anywhere. It becomes a placid pool. In your own energy, you dissolve. This moment is relaxation. Relaxation is neither of the body nor of the mind, relaxation is of the total. That’s why buddhas go on saying, “Become desireless,” because they know that if there is desire, you cannot relax. They go on saying, “Bury the dead,” because if you are too much concerned with the past, you cannot relax. They go on saying, “Enjoy this very moment.”

Jesus says, “Look at the lilies. Consider the lilies in the field – they toil not and they are more beautiful, their splendor is greater than King Solomon. They are arrayed in more beautiful aroma than King Solomon ever was. Look, consider the lilies!”

What is he saying? He is saying, “Relax! You need not toil for it – in fact, everything is provided.” Jesus says, “If he looks after the birds of air, animals, wild animals, trees and plants, then why are you worried? Will he not look after you?” This is relaxation. Why are you so much worried about the future? Consider the lilies, watch the lilies, and become like lilies – and then relax. Relaxation is not a posture; relaxation is a total transformation of your energy.

Energy can have two dimensions. One is motivated, going somewhere, a goal somewhere; this moment is only a means and the goal is somewhere else to be achieved. This is one dimension of your energy, this is the dimension of activity, goal-oriented. Then everything is a means; somehow it has to be done and you have to reach to the goal, then you will relax. But for this type of energy the goal never comes, because this type of energy goes on changing every present moment into a means for something else, into the future. The goal always remains on the horizon. You go on running, but the distance remains the same.

No, there is another dimension of energy: that dimension is unmotivated celebration. The goal is here, now; the goal is not somewhere else. In fact, you are the goal. In fact, there is no other fulfillment than of this moment – consider the lilies. When you are the goal and when the goal is not in the future, when there is nothing to be achieved, rather, you have just to celebrate it, you have already achieved it, it is there. This is relaxation, unmotivated energy.

So, to me, there are two types of persons: the goal-seekers and the celebrators. The goal-oriented, they are the mad ones; they are going, by and by, crazy, and they are creating their own craziness. And then the craziness has its own momentum: by and by, they move deeper into it – then they are completely lost. The other type of person is not a goal-seeker – he is not a seeker at all, he is a celebrator.

And this I teach to you: Be the celebrators, celebrate! Already there is too much: the flowers have bloomed, the birds are singing, the sun is there in the sky – celebrate it! You are breathing and you are alive, and you have consciousness – celebrate it! Then suddenly you relax, then there is no tension, then there is no anguish. The whole energy that becomes anguish becomes gratitude; your whole heart goes on beating with a deep thankfulness – that is prayer. That’s all prayer is about: a heart beating with a deep thankfulness. 

Do nought with the body but relax.

No need to do anything for it. Just understand the movement of the energy, the unmotivated movement of the energy. It flows, but not towards a goal, it flows as a celebration. It moves, not towards a goal, it moves because of its own overflowing energy.

A child is dancing and jumping and running around; ask him, “Where are you going?” He is not going anywhere – you will look foolish to him. Children always think that adults are foolish. What a nonsense question, “Where are you going?” Is there any need to go anywhere? A child simply cannot answer your question because it is irrelevant. He is not going anywhere. He will simply shrug his shoulders. He will say, “Nowhere.” Then the goal-oriented mind asks, “Then why are you running?” – because to us an activity is relevant only when it leads somewhere.

And I tell you, there is nowhere to go: here is all. The whole existence culminates in this moment, it converges into this moment. The whole existence is pouring already in this moment; all that is there is pouring into this moment – it is here, now. A child is simply enjoying the energy. He has too much. He is running, not because he has to reach somewhere, but because he has too much; he has to run.

Act unmotivated, just an overflow of your energy. Share, but don’t trade, don’t make bargains. Give because you have, don’t give to take back – because then you will be in misery. All traders go to hell. If you want to find the greatest traders and bargainers, go to hell, there you will find them. Heaven is not for traders. Heaven is for celebrators.

In Christian theology, again and again, for centuries it has been asked, “What do angels do in heaven?” This is a relevant question for people who are goal-oriented: “What do angels do in heaven?” Nothing seems to be done, nothing is there to do. Somebody asked Meister Eckhart, “What do angels do in heaven?” He said, “What type of a fool are you? Heaven is a place to celebrate. They don’t do anything. They simply celebrate – the glory of it, the magnificence of it, the poetry of it, the blooming of it, they celebrate. They sing and they dance and they celebrate.” But I don’t think that that man was satisfied by Meister Eckhart’s answer, because to us an activity is meaningful only if it leads somewhere, if there is a goal.

Remember, activity is goal-oriented, action is not. Action is overflowing of energy; action is in this moment, a response, unprepared, unrehearsed. Just the whole existence meets you, confronts you, and a response comes. The birds are singing and you start singing – it is not an activity. Suddenly it happens. Suddenly you find it is happening, that you have started humming – this is action.

And if you become more and more involved in action, and less and less occupied in activity, your life will change and it will become a deep relaxation. Then you “do” but you remain relaxed. A buddha is never tired. Why? – because he is not a doer. Whatsoever he has, he gives, he overflows.

Do nought with the body but relax; shut firm the mouth and silent remain.

The mouth is really very, very significant, because that is where the first activity landed; your lips started the first activity. Surrounding the area of the mouth is the beginning of all activity: you breathed in, you cried, you started groping for the mother’s breast. And your mouth remains always in a frantic activity. That’s why Tilopa suggests: “Understand activity, understand action, relax, and… shut firm the mouth.”

Whenever you sit down to meditate, whenever you want to be silent, the first thing is to shut the mouth completely. If you shut the mouth completely, your tongue will touch the roof of your mouth; both the lips will be completely closed and the tongue will touch the roof. Shut it completely – but that can be done only if you have followed whatsoever I have been saying to you, not before it.

You can do it! Shutting of the mouth is not a very big effort. You can sit like a statue, with a completely shut mouth, but that will not stop activity. Deep inside the thinking will continue, and if thinking continues you can feel subtle vibrations in the lips. Others may not be able to observe it because they are very subtle, but if you are thinking then your lips quiver a little – a very subtle quivering.

When you really relax, that quivering stops. You are not talking, you are not making any activity inside you. Shut firm the mouth and silent remain. And then don’t think.

What will you do? Thoughts are coming and going. Let them come and go, that’s not the problem. You don’t get involved; you remain aloof, detached. You simply watch them coming and going, they are not your concern. Shut the mouth and you remain silent. By and by, thoughts will cease automatically – they need your cooperation to be there. If you cooperate, they will be there; if you fight, then too they will be there – because both are cooperations: one for, the other against. Both are sorts of activity. You simply watch.

But shutting of the mouth is very helpful. So first, as I have been observing many people, I will suggest to you that first yawn: open your mouth as wide as possible, tense your mouth as wide as possible, yawn completely; it even starts hurting. Two or three times do this. This will help the mouth to remain shut for a longer time. And then for two or three minutes, say loudly gibberish, nonsense. Anything that comes to the mind, say it loudly and enjoy it. Then shut the mouth.

It is easier to move from the opposite end. If you want to relax your hand, it is better to first make it as tense as possible. Clench the fist and let it be as tense as possible, do just the opposite and then relax – and then you will attain a deeper relaxation of the nervous system. Make gestures, faces, movements of the face, distortions, yawn, say two or three minutes nonsense – and then shut. And this tension will give you a deeper possibility to relax the lips and mouth. Shut the mouth and then just be a watcher. Soon a silence will descend on you.

There are two types of silences. One, silence that you can force upon yourself. That is not a very graceful thing, it is a violence; it is a sort of rape on the mind, it is aggressive. Then there is another sort of silence that descends on you, like night descends. It comes upon you, it envelops you. You simply create the possibility for it, the receptivity, and it comes. Shut the mouth, watch, don’t try to be silent. If you try, you can force a few seconds of silence, but they will not be of any value – inside you will go on boiling. So don’t try to be silent. You simply create the situation, the soil, put the seed and wait. 

Empty your mind and think of nought.

What will you do to empty the mind? Thoughts are coming, you watch. And watching has to be done with a precaution: the watching must be passive, not active. These are the subtle mechanisms and you have to understand everything, otherwise you can miss anywhere. And if you miss a slight point, the whole thing changes its quality. Watch; watch passively, not actively.

What is the difference? You are waiting for your girl, or your lover – then you watch actively. Then somebody passes by the door and you jump up to look whether she has come. Then, just leaves fluttering in the wind, and you feel maybe she has come. You go on jumping up; your mind is very eager, active. No, this will not help. If you are too eager and too active this will not bring you to Tilopa’s silence or my silence. Be passive as you sit by the side of a river and the river floats by, and you simply watch. There is no eagerness, no urgency, no emergency. Nobody is forcing you. Even if you miss, there is nothing missed. You simply watch, you just look. Even the word “watch” is not good, because the very word “watch” gives a feeling of being active. You simply look, not having anything to do. You simply sit by the bank of the river, you look, and the river flows by. Or, you look in the sky and the clouds float, and passively.

This passiveness is very, very essential; that is to be understood, because your obsession for activity can become eagerness, can become an active waiting. Then you miss the whole point; then the activity has entered from the back door again. Be a passive watcher.

Empty your mind and think of nought.

This passivity will automatically empty your mind. Ripples of activity, ripples of mind-energy, by and by, will subside, and the whole surface of your consciousness will be without any waves, without any ripples. It becomes like a silent mirror. 

Like a hollow bamboo rest at ease with your body.

This is one of Tilopa’s special methods. Every Master has his own special method through which he has attained, and through which he would like to help others. This is Tilopa’s specialty: Like a hollow bamboo rest at ease with your body.

A bamboo: inside completely hollow. When you rest, you just feel that you are like a bamboo: inside completely hollow and empty. And in fact this is the case: your body is just like a bamboo, and inside it is hollow. Your skin, your bones, your blood, all are part of the bamboo, and inside there is space, hollowness.

When you are sitting with a completely silent mouth, inactive, tongue touching the roof and silent, not quivering with thoughts, mind watching passively, not waiting for anything in particular, feel like a hollow bamboo – and suddenly infinite energy starts pouring within you, you are filled with the unknown, with the mysterious, with the divine. A hollow bamboo becomes a flute and the divine starts playing it. Once you are empty then there is no barrier for the divine to enter in you.

Try this; this is one of the most beautiful meditations, the meditation of becoming a hollow bamboo. You need not do anything else. You simply become this – and all else happens. Suddenly you feel something is descending in your hollowness. You are like a womb and a new life is entering in you, a seed is falling. And a moment comes when the bamboo completely disappears.

Like a hollow bamboo rest at ease with your body.

Rest at ease – don’t desire spiritual things, don’t desire heaven, don’t desire even God. God cannot be desired – when you are desireless, he comes to you. Liberation cannot be desired because desire is the bondage. When you are desireless, you are liberated. Buddhahood cannot be desired, because desiring is the hindrance. When the barrier is not, suddenly Buddha explodes in you. You have the seed already. When you are empty, space is there – the seed explodes.

Like a hollow bamboo rest at ease with your body. Giving not nor taking, put your mind at rest.

There is nothing to give, there is nothing to get. Everything is absolutely okay – as it is. There is no need for any give and take. You are absolutely perfect as you are.

This teaching of the East has been very much misunderstood in the West, because they say, “What type of teaching is this? Then people will not strive, and then they will not try to go higher. Then they will not make any effort to change their character, to transform their evil ways into good ways. Then they may become a victim of the devil.” In the West, “Improve yourself” is the slogan; either in terms of this world, or in terms of the other, but improve. How to improve? How to become greater and bigger?

In the East we understand it more deeply, that this very effort to become is the barrier – because your being you are already carrying with you. You need not become anything – simply realize who you are, that’s all. Simply realize who is hidden within you. Improving, whatsoever you improve, you will always be in anxiety and anguish because the very effort to improve is leading you on a wrong path. It makes future meaningful, a goal meaningful, ideals meaningful, and then your mind becomes a desiring.

Desiring, you miss. Let desiring subside, become a silent pool of non-desiring – and suddenly you are surprised, unexpectedly it is there. And you will have a belly-laugh, as Bodhidharma laughed. And Bodhidharma’s followers say that when you become silent again, you can hear his roaring laugh. He is still laughing. He has not stopped laughing since then. He laughed because, “What type of joke is this? You are already that which you are trying to become! How can you be successful if you are already that, and you are trying to become that? Your failure is absolutely certain. How can you become that which you are already?” So Bodhidharma laughed.

Bodhidharma was just exactly a contemporary of Tilopa. They may have known each other, maybe not physically, but they must have known each other – the same quality of being.

Giving not nor taking, put your mind at rest. Mahamudra is like a mind that clings to nought.

You have achieved if you don’t cling; nothingness in your hand – and you have achieved.

Mahamudra is like a mind that clings to nought. Thus practicing, in time you will reach buddhahood.

What is to be practiced then? To be more and more at ease. To be more and more here and now. To be more and more in action, and less and less in activity. To be more and more hollow, empty, passive. To be more and more a watcher – indifferent, not expecting anything, not desiring anything. To be happy with yourself as you are. To be celebrating.

And then, any moment, any moment, when things ripen and the right season comes, you bloom into a buddha.

-Osho

From Tantra: The Supreme Understanding, Discourse #4

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.

This Witness is Our Truth – Osho

A few days ago, I heard you say that the voice speaking inside of us is always the mind, so I wonder who in me is hearing this voice. When I try to find the answer, I only find silence.

Chidvilas, the moment you look into your self you only find silence. But are you not aware that you are also there? Who finds the silence? Silence itself cannot find itself; there is somebody as a witness who is finding the silence. Just your focus is wrong; you are still focusing on the object. It is just an old habit, perhaps cultivated for many, many lives, that you always focus yourself on the object, and you always forget yourself.

An ancient Eastern story is that ten blind men crossed a stream. The current was very strong, so they took hold of each other’s hands because they were afraid somebody may be taken away by the current. They reached the other shore, and somebody amongst them suggested, “It is better we should count because the current and the stream were really dangerous. Somebody may have slipped, and we may not even be aware.”

So they started counting. It was a great shock, and they were all crying and weeping; everybody tried, but the count was always nine—because nobody was counting himself.

Naturally, he would start counting, “One, two, three, four, five, six, seven, eight, nine….

My God, one has gone!” So they all were crying.

A woodcutter was watching all this drama and he said… he had never seen ten blind men together, in the first place. Second, what a stupid idea these people had. What was the need to cross the stream when it was so strong and flooded? And, above all, now they were counting, and crying and weeping for someone — they did not know who, but certainly someone had been taken away by the current. Watching them counting, he was simply amazed how was it possible that they were ten persons, but the count always came to nine?

Some help was needed, so he came down from his tree and he said, “What is the matter?”

They all said, “We have lost one of our friends. We were ten, and now we are only nine.”

The man said, “I can find your tenth man. You are right, you used to be ten, but there is a condition.”

They said, “We will accept any condition, but our friend….”

He said, “It is not a very big condition, it is a simple condition. I will hit on the first man’s head; he has to say “one.” Then I will hit on the second person’s head two times; he has to say “two.” Then I will hit on the third person’s three times; he has to say “three.” As many times as I hit, the person has to speak the number.”

They said, “If this is the way to find the lost friend, we are ready.”

So he enjoyed hitting very much, and he hit them in turn. When he had hit the tenth man ten times he said “ten.” All the nine said, “You idiot, where have you been?

Unnecessarily we have all been beaten! Where you have been hiding up to now?”

He said, “I was standing here, I was myself counting, and it always came to nine. This man seems to be a miracle man; he managed to find the tenth man.”

The story is significant for the simple reason that it has become our habit not to count ourselves. So when you are watching your thoughts, inside, you are not aware that there is a watcher too. When you are watching silence, you are not aware that you cannot watch silence if you are not there.

Chidvilas, you are asking, “A few days ago I heard you say that the voice speaking inside of us is always the mind, so I wonder who in me is hearing this voice?” Certainly I am not hearing it, and as far as I know nobody else is hearing it. You must be the guy who is hearing this voice. Everybody else has his own problem!

“When I try to find the answer I only find silence.” But then too the question arises: Who finds the silence? It is the same guy who was hearing the voice. His name is Chidvilas.

You have to become more subjective, more alert to yourself; we are always alert to everything around us.

Pat followed his friend Mike’s example and left Ireland to work in England. Though they had since lost contact, Mike had mentioned how easy it was to get a job at Whipsnade Open Zoo, so Pat applied. Unfortunately they had no keeper’s jobs available; there was not even the position of a sweeper vacant.

“But I tell you what, Pat,” the manager said, “the gorilla died a couple of days ago, and what is a zoo without a gorilla? But we have kept his pelt entire; now if you crawl into that skin and take over his enclosure, we will feed and house you, and pay you handsomely as well.”

Pat had a look over the lovely field that was the gorilla enclosure; he surveyed the comfortable gorilla house, and tested the bed provided. He agreed to take the job. Very soon Pat had become a great favorite with visitors to the zoo. Being a bit of an extrovert, he would always put on a good act,  tumbling, chest-thumping, and growling. But the climax of his performance was most popular. Whenever there was a good crowd, Pat would scale a large oak tree at the side of his enclosure where it adjoined the lion’s pen and pelt the lioness with acorns. The big-maned lion, in particular, would roar with rage and stamp about, and the crowd would roar with delight.

One public holiday a particularly large crowd had gathered, and Pat was aloft and reaching the peak of his performance. He had just finished off the acorn pelting with a bit of chest-thumping when the branch he was balanced on broke; he fell to the ground at the lion’s feet. Pat jumped up, shouting for help, and was about to scarper when the lioness whispered, “Hold your tongue Pat, do you want to lose us the best jobs we have ever had?”

Here, everybody has different skins only; inside is the same consciousness. Whether you are hearing a voice, or you are hearing silence, remember more about yourself—who is the watcher? Who is the witness?

In every experience, when you are angry, when you are in love, when you are in greed, when you are in despair, it is the same key: just watch—are you really in danger, or are you only a witness. Here we are, just sitting. Deep down, who are you? Always a witness.

Whatever happens on the outside, you may be young, you may be old, you may be alive, you may be dead—whatever happens on the outside, inside is the same witness.

This witness is our truth. This witness is our ultimate reality, our eternal reality. So all your work is concerned with shifting your focus from the object to the subject.

Don’t be bothered about anger, or silence, or love. Be concerned about whom all this is happening to, and remain centered there. This centering will bring you the greatest experience of your life. It will make you a superman.

-Osho

From The Golden Future, Discourse #3

Copyright© OSHO International Foundation

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

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

Three Tickets for Titsburgh – Osho

Lately, I feel that the longing inside to go beyond the mind and experience something more is growing. It seems like such a long process – Does it have to take a long time? 

Atit Yama, the longing to go beyond the mind is the only longing worthwhile. All that man desires and hopes for is utterly meaningless. In success, in failure, in every possible way it leads you nowhere.

It is not only that you feel the pain in failure—the pain and the defeat and the agony. Those who succeed also feel the same pain in a different way, perhaps more deeply than those who have failed, because they have succeeded in what they wanted and yet their inner being is as dark and as empty as ever. They have everything on the outside and nothing inside. In fact, all that they have succeeded in attaining, in achieving, becomes a contrast and shows their inner emptiness more clearly than those who have failed to attain.

It is just as if you write with white chalk on a white wall: it doesn’t show. You have to write it on a blackboard and then it shows clearly. The emptiness, meaninglessness shows more clearly on the blackboard of success than it shows on the mind and its screen of failure. In failure there is still hope; in success there is no hope. You have already arrived, and your arrival is the death of all your hoping.

It is a very strange experience that the only successful lovers are those who never meet, are never allowed to meet by the society, by the parents, by the situations. They are the only successful lovers; the world remembers them for centuries. But once the lovers meet, then all hope and all romance from life simply evaporates.

There is one longing amongst all longings, and that is the longing to go beyond mind. But there is a contradiction in this longing, because all longing belongs to the mind: how can the mind long, desire, to go beyond itself? So the longing to go beyond mind has not to be understood in the same way as any other desire, any other ambition.

In fact to call it longing is not right. It is an understanding more than a desire. It is an understanding of the agony and the pain of mind that makes one feel it is better to go beyond. It is not something in the faraway future as a goal, but something that has to be allowed to happen right now.

If you can see what mind has done to you and what it is continuously doing to you, how much misery and how much suffering it goes on creating, then the very understanding of the misery of mind is enough to go beyond. You don’t ask how to go beyond; you simply cannot remain in the mind. You are in the mind because you are not clear that your misery is caused by the mind. You go on throwing the responsibility on something or other.

Jean-Paul Sartre has said—and when a man like Sartre says something it is significant; his statement has become immensely famous: “The other is hell.” In an ordinary way it appears to be right, because you always suffer because of others: your wife deserts you; your husband does not love you; your children are turning into hippies. It is always the others who are creating misery; otherwise, you would be in paradise.

In this ordinary sense his statement has meaning, and that’s why it has become so famous and so important. But deep down it is rooted in ignorance. The other is not hell; the other is only a mirror. The other only reflects your mind, your face.

I have heard an ancient parable…

A woman who was very ugly was against mirrors. She was so much against mirrors that she did not allow any mirror in her own home. Her antagonism was so deep that if she saw a mirror in somebody else’s house the first thing she did was to break the mirror. And people asked, “What is the matter, why have you broken the mirror?”

She said, “The mirror makes me ugly; otherwise, I am perfectly well. If there was no mirror, I would not have been ugly.”

The same is the situation when Jean-Paul Sartre says that the other is hell. It is you, it is your mind. And because Sartre goes on depending on this understanding, a man of his caliber and genius never transcends mind, never even thinks of it. It is unfortunate that such beautiful people with such sharp intelligence remain unaware of a simple fact that in your relationships it is your mind that is reflected. In your misery it is your mind; in your jealousy it is your mind; in your hate it is your mind; in your lust for power it is your mind.

Once you see the multidimensional capacity of the mind to create hell for you, the very understanding takes you out of it. You don’t have to long; you don’t have to desire; you don’t have to do anything else other than understand the mind.

Yama, you are saying to me, “I feel that the longing inside to go beyond the mind and experience something more is growing.” Superficially, anybody will say that a spiritual desire has taken possession of you, but I am going to be a little hard on you.

First, the feeling is part of the mind, the longing is part of the mind, to have some experience is a desire of the mind… and to have something even more is the very nature of mind. It can be reduced to a simple statement: Mind always asks for more. It may be money or it may be meditation, it doesn’t matter —mind goes on asking for more.

Even if you get God himself, the mind will still ask the same thing: something more. What are you going to do with this God? Now you are stuck forever. Just think of yourself getting stuck with God forever! The mind may even suggest to you, “It is better to lose this fellow rather than to remain stuck with him; either get something more… or even less will do, but a change is absolutely needed.” Mind is a continuous thirst for more. It never finds fulfillment.

So you have to understand one thing, that this longing should not be part of the mind. This desire to experience something more should not be mind deceiving you in the name of religion, in the name of spirituality.

The only way to avoid the mind and its deceptions—and they are very subtle—the only way is to drop these words: ‘longing’, ‘experience’, ‘more’. Rather try to understand the mind, what it is. Look into every nook and corner of the mind, from where all desires arise, all longings arise, from where all passions arise. Just look into this source of all your life.

With the very understanding that the mind is the hell, you will find yourself beyond it; you will not have to go beyond it.

It is almost like when you find your house is on fire. When you see it on fire, you don’t think and contemplate what to do. You don’t consult Holy Scriptures for right instructions. You simply jump out of the house—whether it is a door or a window it doesn’t matter; whether you are properly dressed or not it doesn’t matter. You know a great crowd is waiting, but if you are in your bathroom and suddenly find the house is on fire, you will jump out of the window naked. You will forget to take even the towel with you. It is not a time to think of all these trivia and the crowd is not going to be angry with you, even in Poona. Even the police commissioner is not going to take any action against you. In such a situation ordinary laws don’t apply.

The transcendence from mind has happened only to a very few people in the world. And the reason is that most people get deceived by the mind. The mind itself starts asking for transcendence, for going beyond, for searching the truth, and you forget that these are subtle devices of the mind to take you astray from one single thing: that is a deep understanding of mind itself.

Neither transcendence is needed nor going beyond is needed nor any spiritual experience is needed. What is needed is a total understanding of your mind and its structure and its functioning. And that very understanding, without any effort on your part, will become the transcendence, will take you beyond, will give you the experience that mind was only dreaming about and deceiving you.

Your question is certainly arising from the mind, because the next thing it says is: “It seems like such a long process.” Understanding is not a long process. Understanding is immediate. You come across a snake on the road—understanding does not take a long time. You simply jump out of the way without even thinking what you are doing. […]

You say it is a long process, “such a long process—does it have to take a long time?”

Somebody has sent me the Ashram’s Law of Shortcut: The shortest distance between two points is always under construction.

It is very difficult to find any shortcut here… but there is no need either if you follow rightly my understanding, my approach. Time is not involved at all; neither is any kind of distance.

This very moment you can look at your mind, and you can see all that your mind contains. And that will be enough just to be finished with it. It is not a question of time; it is not a question of effort. It is only a question of clear understanding.

That’s what we don’t do. We fight with anger, we fight with jealousy, we fight with everything, but fighting never helps because it takes time. And fighting shows one thing absolutely: that you don’t understand that by fighting you cannot go beyond mind. Fighting is simply one part of mind fighting with another part. It is like making both my hands fight with each other. Do you think any hand is going to win? It depends on me; I can make the right-hand win or I can change the idea and make the left-hand win. But I know perfectly well that it is within my power: both hands are mine.

Any conflict in your mind, any split in your mind is just a game. You have become two teams, football teams or… And you can go on playing the game and you can enjoy that you are on a spiritual pilgrimage, that you are a great seeker — but you are just playing football. And you are playing for both sides; there is no question of any victory, no question of any defeat.

That’s what so-called religious people have been doing and are still doing. Their rituals, their prayers, their austerities certainly take time. And not only do they take time, they never arrive anywhere, they remain the same persons. Maybe they have repressed their sexuality, but the sexuality is there. Repressed, it becomes more dangerous because it becomes more deep-rooted in your unconscious, from where it will create a thousand and one perversions.

I have heard that three rabbis were standing on the railway station. They were going somewhere, obviously. And finally, the youngest one said, “Now it seems the train is going to come and I should get the tickets.”

So he went to the window and saw a beautiful woman working on her register. The young rabbi said to the woman, “Lady, how much will it cost for Titsburgh?” He forgot that he is going to Pittsburgh.

The woman was very angry, and said, “You are a religious man…” The rabbi felt very ashamed. He came back and told the other rabbis, “You can purchase the ticket because I am feeling very nervous, and in my nervousness, I have said something wrong.”

They said, “But tell us what you have said wrong.”

He said, “I cannot repeat it. And don’t make me feel more guilty; I am feeling very bad.”

So the second rabbi, more elderly than the first, said, “I’m going. What kind of nervousness is this? Just purchasing the ticket…” And the moment he saw those beautiful tits he forgot everything—his old age, his austerities, his rituals, his prayers; all were forgotten. And of course, because he was older he committed more mistakes because his unconscious and his repression were greater. He said, “Just give me three tickets for Titsburgh and the change you can give me in nipples.”

The woman was outraged. She said, “You rascals! You are pretending to be rabbis? The first one came and now you have come, and you are worse than the first.”

And the second rabbi came back trembling. Then the oldest rabbi said, “What is the matter with you idiots? Just purchasing a ticket… What happens on the window?”

The second one said, “You go and see yourself. Something goes wrong. I was not thinking that I can do such a stupid thing, but it simply came out.”

The old rabbi said, “That window seems to be mysterious. But let me try.” And of course he was a very strict disciplinarian, a perfectionist, and the oldest of all. He kept himself very alert seeing that two persons have failed and something is wrong there. He saw the tits but he understood immediately, Okay, so this is the problem: Pittsburgh must be becoming Titsburgh!

He took the right approach and said, “Lady, how much will it be for Pittsburgh?”

The lady said, “You are really a religious person. Those two fellows are so ungentlemanly. They should not be accepted as rabbis.”

The rabbi said, “You are right. I will put them right, but I’m going to put you right too! You are not dressed properly. And remember, when you die Saint Finger on the gate of heaven will show his peter at you!”

The old man became angry…

But you cannot get away from the repressed; it is going to come in some way or other. Now Saint Peter becomes Saint Finger, and the poor finger becomes peter.

Perversions are the only achievement of the repressed approach of all your religions. It has created a very perverted humanity. I will not say to you to do something to transcend mind—I will say to you: the only scientific approach is to understand. First understand mind, which is your reality. Why be in such a hurry of going beyond it without understanding it? Understand it and the very understanding is transcendence. The moment you have understood your mind you are beyond it. You will find yourself beyond it within a split second; it won’t take any more time. It is not a process, it is a quantum leap.

My effort is to continuously emphasize that meditation is nothing but watching the mind, understanding the mind, seeing all its subtle and cunning ways. And once you have become perfectly aware of all its conscious, subconscious and unconscious layers you are already out of it. In your very watching you have gone beyond. And beyond the mind there is no desire for more, because beyond the mind you go on growing more and more into infinity. There is no need to desire, it happens spontaneously.

So the first thing is an understanding of the mind and the second thing is to rejoice in spontaneous growth.

The young nun rushed into the mother superior’s office and exclaimed, “We have got a fresh case of syphilis in the convent!” The mother superior looked up and said, “Thank God. I’m sick to death of red wine!”

It is a little difficult. The nun has reported to the superior mother that they have received a fresh case of syphilis. And the superior mother said, “Thank God. I’m sick to death of red wine. Always red wine, red wine… At least something fresh has come.”

A doctor received an urgent phone call. “Doctor,” said the voice. “My wife swallowed my fountain pen two hours ago.” “Why did not you phone me sooner?” asked the doctor.

“I have been using my pencil up to now,” replied the husband, “but the lead has broken and I don’t have a sharpener.”

Life is so ridiculous and so hilarious, that if you just try to understand your mind, you will have a great laugh at yourself and what you have been doing.

Once one of the girlfriends of Pablo Picasso said, “If my boyfriend would ever meet a woman on the street who looked like the women in his paintings he would fall over in a dead faint.”

But Picasso is not aware what he is painting. The girlfriend is saying, “If some day on the road he meets the women he paints, he will forget all painting; he will faint and fall over on the road.” But Picasso is not aware that all his paintings are nightmarish. And he has been working so hard on those paintings all his life. And he was a genius, but he must be absolutely unconscious of what he is doing.

What are you doing? What goes on in your mind? What kinds of paintings do you make? What kinds of dreams come to you? What things make you jealous? What things make you infatuated? Just watch. You have been given, free of charge by your biology, a whole television set which needs no change of any batteries or any electricity; it runs continuously from the cradle to the grave. And who knows it may be running even in the grave.

Brain surgeons have become aware of the fact that the brain can be taken out from your skull and put into a mechanical head. All that it needs is oxygen and blood for everything to run through the mechanical head exactly as it used to run in your head on your body. Your brain continues to function. It does not know that the man has changed. It goes on dreaming, it goes on thinking; it goes on making plans, it goes on being jealous.

Brain surgeons have been very shocked that the brain does not need you at all; it goes on by itself. And it is very frightening that a brain without a body, just mechanically supported for its nourishment is perfectly well and it goes on doing the same old exercises.

You are being used by your brain almost like a mechanical support, nothing much more. This brain certainly has to be transcended, but to transcend it you are not to fall into the trap of taking any support from the same brain. If you take any support from it, you will never be able to get out of its trap. The only way not to take support is just to watch, wait and see all its functions. And you will feel immensely relieved immediately, because it has nothing to do with you, it is just a biocomputer.

And this understanding that “I am separate” is the transcendence, is what you mean by going beyond.

-Osho

From The Invitation, Discourse #13

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.

Self-consciousness is Not Consciousness of the Self – Osho

For years I am most of the time witnessing and I feel like it is a disease. So is it that there are two kinds of witnessing and mine is wrong? Tell me.

It must be wrong; otherwise it cannot be felt like a disease. Self-consciousness is not consciousness of the self, and there is the problem. Consciousness of the self is totally different. It is not self-consciousness at all; in fact, self-consciousness is a barrier for consciousness of the self. You can try to watch, observe with a very self-conscious mind. That is not awareness; that is not witnessing, because this will make you tense. […]

If you are continuously thinking in terms of the ego, then even your witnessing will become a disease, then your meditation will become a disease, then your religion will become a disease. With the ego everything, becomes a disease. The ego is the great inconvenience in your being. It is like a thorn in the flesh; it goes on hurting. It is like a wound.

So, what to do? The first thing, when you are trying to watch, the first thing that Patanjali says is: concentrate on the object and don’t concentrate on the subject. Start from the object – dharana, concentration. Look at the tree, and let the tree be there. You forget yourself completely; you are not needed. Your being there will be a continuous disturbance in the experience of the greenery, of the tree, of the rose. You just let the rose be there. You become completely oblivious of yourself – you focus on the rose. Let the rose be there: no subject, just the object. This is the first step of samyama.

Then the second step: drop the rose, drop the emphasis on the rose. Now emphasize consciousness of the rose – but still no subject is needed, just the consciousness that you are watching, that there is watching.

And only then can the third step be taken, which will bring you close to what Gurdjieff calls self-remembering, or Krishnamurti calls awareness, or the Upanishads call witnessing. But first the two steps have to be fulfilled; then the third comes easy. Don’t start doing the third immediately. First the object, then the consciousness, then the subject.

Once the object is dropped and the emphasis on the consciousness is no longer a strain, the subject is there but there is no subjectivity in it. You are there but there is no “I” in it, just being. You are, but there is no feeling that “I am.” That confinement of “I” has disappeared; only amness exists. That amness is divine. Drop the “I” and just be that amness. […]

-Osho

Excerpt from Secrets of Yoga, Discourse #10, Q3 (Previously titled Yoga: The Alpha and the Omega, V.8)

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.

Let this Life be Your Last Life in the Body – Osho

Eight years ago I saw you on TV. There was a report about the Poona ashram. I saw you doing the energy darshan, putting your finger on to the third eye of some people, causing them to fall down. At that moment I recognized you. It took me six years to sit in front of you. The first time you looked at me, I fell down and there was a flash in my brain. 

Now, sitting in front of you, closing my eyes, I see a big, black spot. Inside this black spot there is a white one. This white spot comes nearer and nearer, whirling in a circle. But just before the black spot disappears totally, I open my eyes. Please say something about what is going on.

Deva Jagat, what happened to you was tremendously significant, rare and unique. It is one of the contributions of the East to the world: the understanding that between these two eyes, there is a third eye inside which normally remains dormant. One has to work hard, bring his whole sexual energy upwards, against gravitation, and when the energy reaches the third eye, it opens. Many methods have been tried, to do that, because when it opens there is suddenly a flash of light and things which have never been clear to you suddenly become clear.

For example, yoga has tried shirshasana, the headstand, standing on your head. The basic purpose was to use gravitation to bring your energy to the third eye. Perhaps even the so-called yoga teachers of today are not aware of it, because it is not written in any scripture. It was given as one of the secrets from the master to the disciple, whispered in his ear.

There have been other methods. When I emphasize watching, witnessing… that is the finest method to bring the third eye into action, because that watching is inside. These two eyes cannot be used, they can only look outward. They have to be closed. And when you try to watch inside, that certainly means there is something like an eye which sees. Who sees your thoughts? Not these eyes. Who sees that anger is arising in you? That place of seeing is called symbolically “the third eye.”

Witnessing is the most refined method, because depending on the gravitation of the earth can prove dangerous. If the energy comes flowing too much, as a flood, it can destroy the very small nerves in your brain. And they are so delicate that even to imagine their delicacy is difficult. In your small skull there are millions of nerves, not visible to the eyes, and they are so delicate, so sensitive that if a flood of energy comes, many of them will be washed away, broken.

One day science is going to enter into this field. They have already begun work to discover why animals have not developed the brain. The reason is that the animal’s body is horizontal to the earth, so the animal’s energy flows all over his body in the same proportion. Those delicate brain cells cannot evolve.

It was all due to man standing on his two feet, because his brain is not so much affected by gravitation, and very little energy reaches there. It became the opportunity for the delicate cells to improve. And you can see it in your so-called yogis: you will never find a very sharp, intelligent man. They may be able to do many distortions of the body, but you will not see in their faces the aura of intelligence. They have not contributed to human consciousness in any way.

What has happened to them? They themselves are not aware. Each person has to find out the right time, how long he can stand on his head without destroying his brain system. According to my findings, three seconds is more than enough. Less will be better — just a little rush and you are back on your feet. Just a little rush will nourish your brain, will not destroy the delicate structure and will help to open your third eye.

But it is dangerous. You know perfectly well: in the night when you go to sleep you need a pillow. Have you ever thought why? It is a protection for your brain, because if you lie down without a pillow, the energy flow will be horizontal, like the animals, and in eight hours of sleeping it can destroy your brain system completely. Even three seconds can be too much, it depends on how delicate a system you have. The idiot can stand on his head for three hours and nothing will happen, because there is nothing to destroy.

The more intelligent you are, the less time is needed. For a genius it is very dangerous to stand on the head, even for a single second. That’s why I say I don’t use that method.

Witnessing is the best: you close your eyes and you start watching. In that very watching, your third eye starts opening.

I used to touch people’s third eyes with my fingers, but I had to stop it for the simple reason that I became aware that stimulating the third eye from the outside is good if the person continues to meditate, continues to watch — then the first experience coming from the outside will soon become his inside experience. But such is the stupidity of man that when I can stimulate your third eye, you stop meditating. You rather start asking more and more for energy meetings with me, because you have not to do anything.

I also became aware that for different people, a different kind and different quantity of energy is needed from the outside — which is very difficult to decide. Sometimes somebody falls completely into a coma; the shock is too much. And sometimes the man is so retarded that nothing happens.

Because you had seen on TV that by touching them with my finger on the third eye, people were going into some inner space, for these six years you must have been thinking to know that inner space yourself. So when you came here and I saw you for the first time, the experience happened without my even touching your third eye. You were almost ready, just on the verge of it.

To see you is also a way of touching you. It is a remote way of touching.

Psychologists have found through many, many experiments that if you look at someone for three seconds it is not offensive. It is casual — you are passing on the road, you look at someone. But more than three seconds and it becomes offensive because your eyes start — without your knowing, and without the knowledge of the other — stimulating his third eye. And if he has no idea of it, it feels as if something crazy is going on.

In Hindi, words are very significant because they have been coined very consciously. In Hindi, eyes are called lochan and the man who looks at somebody for more than three seconds is called luchcha — that is from lochan. A man who looks at a thing critically is called aalochak; that is also from the same root, lochan. So it may have just been a coincidence: for six years it was lying like a seed, in your unconscious, and when you came here and I looked at you, suddenly there was a flash and you fell down. But it is a tremendously fortunate state; it means your third eye can function very easily.

Just try to watch with your eyes closed, and the third eye will become more and more active. And the experiences of the third eye are the door to higher spirituality.

The third eye is the sixth center, the seventh is the highest. Six is very close to the highest center of your experience; it prepares the ground for the seventh. At the seventh center you become not only a flash of light, but just light itself. That’s why the person who reaches the seventh center… his experience we call “enlightenment.” His whole being becomes just pure light, with no fuel — because any light that needs fuel cannot be immortal. There is no fuel; hence the light has an eternity. It is the experience of your very being and the being of the universe.

The second thing you say: “Now sitting in front of you, closing my eyes I see a big, black spot. Inside this black spot there is a white one. This white spot comes nearer and nearer, whirling in a circle, but just before the black spot disappears totally, I open my eyes.” Why do you do that? Are you asking me, or should I ask you? That is the point when you should not open your eyes.

But sometimes it happens in spite of you. I have told my people to meditate with a blindfold on your eyes, so when in spite of you, your eyes want to open, they cannot open.

Let the black spot disappear completely, and you would have moved into a new consciousness, into a fresh space.

Deva Jagat, everything is going perfectly well, only you should not open your eyes. Perhaps you become afraid: “My god, all darkness is disappearing! Just let me see, by opening eyes, what is happening.” But by opening the eyes, you destroy the whole experience. That is the moment to resist the temptation of knowing what is happening. Let it happen, because you will know only when it has happened.

And once you have known the black spot disappearing… that black spot is you and that white spot is your consciousness. The black spot is your ego, and the white spot is your being. Allow the being to spread and let the ego disappear.

Just a little courage… it may look like death, because you have been identified with the black spot and it is disappearing. And you have never been identified with the white spot, so something unfamiliar, unknown, is taking possession of you. These are the reasons why you open your eyes. Don’t open your eyes.

Your mind may give any rationalization — don’t listen to the mind. When you have come to me, give me a chance; listen to what I am saying to you.

If your mind comes in between, put it aside.

Your mind is your misery, your mind is your bondage. […]

The moment you see the black disappearing completely, just a little courage. Keep your eyes closed, and it may bring you a great transformation that comes to people after lives of effort. That it is coming to you so easily can mean only one thing: in your past lives you must have worked. But the work has remained incomplete. This time, don’t leave it incomplete. Let this life be your last life in the body.

When the whole universe can become our body, why should we be confined to the small body? It is imprisonment.

-Osho

From The Hidden Splendor #19, 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.

Meditation, an Experiment with Death – Osho

Before we move into the meditation, let us understand a few things. First of all, you have to let yourself go completely. If you hold yourself back even a tiny bit, it will become a hurdle in meditation. Let yourself go as if you are dead, as if you have really died. Death has to be accepted as if it has already arrived, as if all else has died and we are sinking deeper and deeper within. Now only that which always survives will survive. We will drop everything else which can die. That’s why I have said that this is an experiment with death.

There are three parts to this experiment. The first is, relaxation of the body; second, relaxation of breathing; third, relaxation of thought. Body, breathing and thought — all these have to be slowly let go of.

Please sit at a distance from each other. It is possible that somebody may fall, so keep a little distance between yourselves. Move a little back or come a little forward, but just see to it that you don’t sit too close to each other; otherwise the whole time you will be busy saving yourself from falling over Somebody.

When the body becomes loose, it may fall forwards or backwards; one never knows. You can be sure of it only as long as you have a hold over it. Once you give up your hold on the body, it automatically drops.

Once you loosen your grip from within, who will hold the body? — it is bound to fall. And if you remain preoccupied with preventing it from falling, you will stay where you are — you won’t be able to move into meditation. So when your body is about to fall, consider it a blessing. Let go of it at once. Don’t hold it back, because if you do you will keep yourself from moving inward. And don’t be upset if someone falls on you; let it be so. If someone’s head lies in your lap for a while, let it be so; don’t be bothered by it.  

Now close your eyes. Close them gently. Relax your body. Let it be completely loose, as if there is no life in it. Draw all the energy from your body; take it inside. As the energy moves within, the body will become loose.

Now I will begin my suggestions that the body is becoming loose, that we are becoming silent…. Feel the body becoming loose. Let go. Move within just as a person moves inside his house. Move inside, enter within. The body is relaxing…. Let go completely… let it be lifeless, as if it is dead. The body is relaxing, the body has relaxed, the body has completely relaxed…

I take it that you have totally relaxed your body, that you have given up your hold over it. If the body falls, so be it; if it bends forward, let it bend. Let whatever has to happen, happen — you relax. See that you are not holding anything back. Take a look inside to be sure that you are not holding your body back. You ought to be able to say, “I am not holding back anything. I have let myself go completely.” The body is relaxed, the body is loose. The breath is calming down, the breath is slowing down. Feel it… the breathing has slowed down… let it go completely. Let your breathing go too, just give up your hold on it completely. The breath is slowing down, the breath is calming down…. The breathing has calmed down, the breathing has slowed down….

The breathing has calmed down… thoughts are calming down too. Feel it. Thoughts are becoming silent… let go…. You have let the body go, you have let the breathing go, now let thoughts go as well. Move away… move within totally, move away from thoughts also.

Everything has become silent, as if everything outside is dead. Everything is dead… everything has become silent… only consciousness is left within… a burning lamp of consciousness — the rest is all dead.

Let go… let go completely — as if you are no more. Let go totally… as if your body is dead, as if your body is no more. Your breathing is still, your thoughts are still — as if death has occurred. And move within, move totally within. Let go… let everything go. Let go totally, don’t keep anything. You are dead. Feel as if everything is dead, as if all is dead — only a burning lamp is left inside; the rest is all dead. Everything else is dead, erased. Be lost in emptiness for ten minutes. Be a witness. Keep watching this death. Everything else around you has disappeared. The body is also left, left far behind, far away — we are just watching it. Keep watching, remain a witness. For ten minutes keep looking within.

Keep looking inside… everything else will be dead outside. Let go… be totally dead. Keep watching, remain a witness…. Let everything go as if you are dead and the body on the outside is dead. The body is still, thoughts are still, only the lamp of consciousness is left watching, only the seer is left, only the witness is left. Let go… let go… let go totally…

Whatever is happening, let it happen. Let go completely, just keep watching inside and let the rest go. Give up your hold completely….

The mind has become silent and empty, the mind has become totally empty…. The mind has become empty, the mind has become totally empty. If you are still holding back a little, let that go also. Let go totally, disappear — as if you are no more. The mind has become empty… the mind has become silent and empty… the mind has become totally empty…

Keep looking inside, keep looking inside with awareness — everything has become silent. The body is left behind, left far away; the mind is left far away, only a lamp is burning, a lamp of consciousness, only the light is left burning….

Now slowly take a few breaths. Keep watching your breath…. With each breath the silence will go deeper. Take a few breaths slowly and keep looking within; remain a witness to the breathing also. The mind will become even more silent…. Take a few breaths slowly, then gently open your eyes. If anyone has fallen, take a deep breath first and then get up slowly. Don’t rush if you are unable to rise, don’t rush if you find it difficult to open your eyes…. First take a deep breath, then open your eyes slowly… rise very softly. Don’t do anything with a sudden movement — neither rising nor opening your eyes….

Our morning session of meditation is now over.

-Osho

From And Now and Here, Discourse #2

Copyright© OSHO International Foundation

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.

To Be in the World, but not Of it – Osho

Remember, there are two ways to encounter worries: one is to try to solve them on the surface – nobody has ever solved – another is to remove yourself to a remote corner of the mountain.

The further you go away, the more the distance, the better you can see, because distance gives perspective. And when you can see better the worries start dissolving, The further away you move, the more worries automatically dissolve, Because now you are not feeding them by constantly remaining near them. Now you are not giving your attention to them – they wither away. And once you have reached to the farthest corner of your being, even you don’t know whether there are worries or not, whether they ever existed. You simply wonder.

This is the Eastern way to solve worries: to move inside to a remote corner. The Western way is to face the worries and try to solve them. And the West has been a failure. Nothing has helped – neither psychoanalysis nor other trends in psychiatry, nothing has helped – because everybody is trying to solve them on the surface. They may give you a little consolation, or they may make you more adjusted to the society; they may give you a little more confidence, they may make you normal, that’s all.

But ‘normal’ simply means normally-abnormal, nothing else. Normal simply means like everybody else – but how is everybody else? Everybody else is also neurotic, lukewarm neurotic. Psychiatry, psychoanalysis, and all trends in the West can make you more adjusted, normal, that’s all. The maladjustment disappears; you become adjusted. But what do you become adjusted to? If the whole society is sick, you become adjusted to sickness. If the whole society is neurotic, you become adjusted to the neurosis.

The Eastern way is totally different. It is not to become more adjusted to society – no, because society itself is ignorant, sick. To be adjusted to it is not the point. The point is to get more remote from the society so that you can find your own roots, your own grounding. Once you find your own grounding, worries will exist, they are part of life, but you are not worried by them. They exist and you tackle them on the surface, but you are not involved – you remain outside.

A real meditator becomes authentically an outsider. He remains outside. He remains at such a faraway distance that he can look at himself as if he is looking at somebody else. Worries will be there, just like waves will be there on the surface of the ocean. But in the deeper layers of the ocean there are no waves. If you get identified with the waves, then there is trouble. This identification is the root cause of all misery. The more remotely you move, the more the identification dissolves; it breaks, it falls. Suddenly you are in the world but not of the world. Suddenly you have transcended.

-Osho

From Returning to the Source, Discourse #1

The day you begin to see that you are beyond all that which is surrounding you each moment, you have transcended. From that day on you will no longer be disturbed by anger, you will not be troubled by sex. From that day, even if you enter into sex you will be standing at a distance, and now you will know that you are flowing with the supreme energy of existence. If existence wills that you should enter into sex, okay! Let it be done! And even if you are angry, after this day has come, then anger will be a playing, a game, an act. If it is necessary you will allow it; but not for a single moment will you be identified with it. You and the passion will remain separate.

To be in the world, but not of the world; to be in the body, but to not belong to the body; to pass through the river, but without getting wet – this is the essence of witnessing.

A Zen master was bidding farewell to his disciple. He was telling the disciple to go into the world and tell others all that the master had taught him, to give them whatever the master had given him. Just as the disciple was descending the steps of his master’s house to set off, the master added, “And when you cross the river, see that your feet do not get wet.”

The disciple was taken aback, and his agitation was evident. To cross the river without getting his feet wet? If the feet are not to get wet, then better to avoid the river! It can only be crossed if the feet are allowed to get wet – so don’t go to the river!

The master said, “It is better that you stay back. If you have not understood this small matter, then the time for your leaving has not yet come.” The disciple asked him to explain. “This is not a matter to be explained,” said the master. “You begin your meditations again. Practice witnessing again, because this is the meaning of witnessing.”

This is the whole meaning of witnessing: go through the river, but don’t get your feet wet! If you avoid the river, it is because you are weak. If your feet get wet, then you have gone astray. It is difficult, but as the witnessing begins to happen, so the complications begin to evaporate. You remain only the watcher, you do not become the doer. So watch the anger, watch the sex, watch the jealousy, and know well that you are the seeing, and not that which is being seen. Break your identification with the seen, and connect it with the seer.

-Osho

From Nowhere to Go but In, Discourse #3

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.