Love and Meditation, Yoga and Tantra – Osho

The ultimate search is individual, but can you explain the integral part of the beloved in tantra and the search for our inner self?

A very intricate, complex thing has to be understood:
If you are not in love, you are lonely.
If you are in love, really in love, you become alone.

Loneliness is sadness; aloneness is not sadness. Loneliness is a feeling of incompleteness. You need someone and the needed one is not available. Loneliness is darkness, with no light in it. A dark house, waiting and waiting for someone to come and kindle the light.

Aloneness is not loneliness. Aloneness means the feeling that you are complete. Nobody is needed, you are enough. And this happens in love. Lovers become alone – through love you touch your inner completeness. Love makes you complete. Lovers share each other, but that is not their need, that is their overflowing energy.

Two persons who have been feeling lonely can make a contract, can come together. They are not lovers, remember. They remain lonely. Now, because of the presence of the other, they don’t feel the loneliness – that’s all. They somehow deceive themselves. Their love is nothing but a deception to deceive oneself: I am not lonely – somebody else is there. Because two lonely persons are meeting, their loneliness basically is doubled, or even multiplied. That’s what happens ordinarily.

You feel lonely when you are alone, and when you are in relationship you feel miserable. This is an everyday observation. When people are lonely they feel lonely, and they are in a deep search for somebody to be related to. When they are related to somebody, then misery starts; then they feel it was better to be lonely – this is too much. What happens?

Two lonely persons meet – that means two gloomy, sad, miserable persons meet. The misery is multiplied. How can two uglinesses become beautiful? How can two lonelinesses coming together become completion, totality? Not possible. They exploit each other, they somehow try to deceive themselves through the other. But that deception doesn’t go far. By the time the honeymoon is finished, the marriage is also finished. It is very temporary. It is just an illusion.

Real love is not a search to go against loneliness. Real love is to transform loneliness into aloneness. To help the other – if you love the person, you help him to be alone. You don’t fill him or her. You don’t try to complete the other in some way by your presence. You help the other to be alone, to be so full out of her or his own being that you will not be a need.

When the person is totally free, then out of that freedom sharing is possible. Then he gives much, but not as a need; he gives much, but not as a bargain. He gives much because he has much. He gives because he enjoys giving.

Lovers are alone, and a real lover never destroys your aloneness. He will always be totally respectful about the aloneness of the other. It is sacred. He will not interfere in it, he will not spoil that space.

But ordinarily, lovers, so-called lovers, are very much afraid of the other and the other’s aloneness, independence; they are very much afraid – because they think if the other is independent then they will not be needed, then they will be discarded. So the woman goes on trying… that the husband should remain dependent, always in need, so that she can remain valuable. And the husband goes on trying in every way so that the woman always remains in need, so that he remains valuable. This is a bargain and there is continuous conflict, struggle. The struggle is that everybody needs his freedom.

Love allows freedom; not only allows, but strengthens freedom. And anything that destroys freedom is not love. It must be something else. Love and freedom go together, they are two wings of the same bird. Whenever you see that your love is going against your freedom, then you are doing something else in the name of love.

Let this be your criterion: freedom is the criterion; love gives you freedom, makes you free, liberates you. And once you are totally yourself, you feel grateful to the person who has helped you. That gratefulness is almost religious. You feel in the other person something divine. He has made you free, or she has made you free, and love has not become a possessiveness.

When love deteriorates it becomes possessiveness, jealousy, struggle for power, politics, domination, manipulation – a thousand and one things, all ugly. When love soars high, to the purest sky, it is freedom, total freedom. It is moksha – it is absolute freedom.

Now the question: “The ultimate search is individual, but can you explain the integral part of the beloved in Tantra and the search for our inner self?”

Tantra is purest love. Tantra is the methodology of purifying love of all its poisons. If you are in love, the love I am talking about, your very love will help the other to be integrated. Your very love will become a cementing force for the other. In your love the other will come together, because your love will give freedom; and under the shade of your love, under the protection of your love, the other will start growing.

All growth needs love – but unconditional love. If love has conditions then growth cannot be total, because those conditions will come in the way. Love unconditionally. Don’t ask anything in return. Much comes on its own – that’s another thing. Don’t be a beggar. In love be an emperor. Just give it and see what happens… a thousand fold it comes back. But one has to learn it. Otherwise one remains a miser; one gives a little and waits for much to come back, and your waiting, your expectation, destroys the whole beauty of it.

When you are waiting and expecting, the other feels that you are manipulating. He may say it or not, but he feels you are manipulating. And wherever you feel manipulation, one wants to rebel against it – because it is against the inner need of the soul, because any demand from the outside disintegrates you. Any demand from the outside divides you. Any demand from the outside is a crime against you, because your freedom is polluted. Then you are no more sacred. You are no more the end – you are being used as a means. And the greatest immoral act in the world is to use somebody as a means.

Each being is an end unto himself. Love treats you as an end unto yourself. You are not to be dragged into any expectations. Tantra is the highest form of love. Tantra is the science, the yoga of love.

So a few things to be remembered. One: love, but not as a need – as a sharing. Love, but don’t expect – give. Love, but remember your love should not become an imprisonment for the other.

Love, but be very careful; you are moving on sacred ground. You are going into the highest, the purest and holiest temple. Be alert! Drop all impurities outside the temple. When you love a person, love the person as if the person is a god, not less than that. Never love a woman as a woman and never love a man as a man, because if you love a man as a man your love is going to be very, very ordinary. Your love is not going to be more than lust. If you love a woman as a woman, your love is not going to soar very high. Love a woman as a goddess, then love becomes worship.

In Tantra, the man who is going to make love to the woman has to worship her for months as a goddess. He has to visualize in the woman the mother-goddess. When the visualization has become total, when no lust arises, when seeing the woman sitting naked before him he simply feels thrilled with a divine energy, no lust arises, the very form of the woman becomes divine, and all thoughts stop and only reverence is felt – then he is allowed to make love.

It looks a little absurd and paradoxical. When there is no need to make love, then he is allowed to make love. When the woman has become a goddess, then he is allowed to make love – because now love can soar high, love can become a climax, a crescendo. Now it will not be of the earth, it will not be of this world; it will not be of two bodies, it will be of two beings. It will be a meeting of two existences. Two souls will meet, merge and mingle, and both will come out of it tremendously alone.

Aloneness means purity. Aloneness means that you are just yourself and nobody else. Aloneness means that you are pure gold; just gold and nothing else… just you. Love makes you alone. Loneliness will disappear, but aloneness will arise.

Loneliness is a state when you are ill with yourself, bored with yourself, tired of yourself, and you want to go somewhere and to forget yourself into somebody else. Aloneness is when you are thrilled just by your being. You are blissful just by being yourself. You need not go anywhere. Need has disappeared. You are enough unto yourself. But now, a new thing arises in your being. You have so much that you cannot contain it. You have to share, you have to give. And whosoever accepts your gift, you will feel grateful towards him that he accepted. He could have rejected it.

Lovers feel grateful that their love has been accepted. They feel thankful, because they were so full of energy and they needed someone to pour that energy into. When a flower blooms and releases its fragrance to the winds it feels grateful to the winds – the fragrance was growing more and more heavy on it. It was becoming almost a burden. It was just as if a woman is pregnant and nine months have passed and the child is not being born, is delaying. Now she is so much burdened; she wants to share the child with the world. That is the meaning of birth.

Up to now she has been carrying the child in herself. It was nobody else’s but her own. But now it is too much; she cannot contain it. It has to be shared; the child has to be shared with the world. The mother has to drop her miserliness. Once the child is out of the womb, it is no more only of the mother; by and by it will go away, and far away. It will become part of the great world. The same happens when a cloud comes full of rain water ready to shower, and when it showers, rains, the cloud feels unburdened and happy and grateful to the thirsty earth because it accepted.

There are two types of love. One: love when you are feeling lonely – as a need, you go to the other. Then love when are not feeling lonely, but alone. In the first case you go to get something; in the second case you go to give something. A giver is an emperor.

Remember, Tantra is not ordinary love. It has nothing to do with lust. It is the greatest transformation of lust into love. The ultimate search is individual – but love makes you individual. If it doesn’t make you individual, if it tries to make you a slave, then it is not love – it is hate pretending love. Pretending to be love, it is hidden hatred just managing somehow; managing somehow and pretending that it is love.

Love of this type kills, destroys the individuality. It makes you less of an individual. It pulls you down. You are not enhanced, you don’t become graceful. You are being pulled into the mud. And everybody starts feeling that he is settling with something dirty. Love should give you freedom – never settle for less. Love should make you a white cloud, completely free, a wanderer in the sky of freedom, with no roots attached anywhere. Love is not an attachment; lust is.

Meditation and love are the two ways to attain to that individuality I am talking about. Both are very, very deeply related together. In fact they are both aspects of the same coin: love and meditation.

If you meditate, sooner or later you will come upon love. If you meditate deeply, sooner or later you will start feeling a tremendous love arising in you that you have never known before – a new quality to your being, a new door opening. You have become a new flame and you want to share now.

If you love deeply, by and by you will become aware that your love is becoming more and more meditative. A subtle quality of silence is entering in you. Thoughts are disappearing, gaps appearing – silences. You are touching your own depth.

Love makes you meditative if it is on the right lines.

Meditation makes you loving if it is on the right lines.

And there are only two types of people in the world, basically: those who will find their meditation through love, and those who will find their love through meditation.

For those who will find their meditation through love, it is Tantra; that is their science. For those who will find love through their meditation, for them it is Yoga; that is their science.

Tantra and Yoga, these are the only two ways – basically, very foundational. But both can go wrong if you don’t understand well. And the criterion is – listen – if you meditate and it doesn’t become love, know well you have gone wrong somewhere. And you will find ninety-nine yogis out of a hundred have gone wrong. The more they enter into their meditation, the more they become against love. They become, in fact, afraid of love. They start thinking of love as a distraction. Then their meditation is not real meditation. A meditation out of which love does not arise is not meditation at all. It is an escape, not a growth. It is as if a seed has become afraid of becoming a plant and blossoming in flowers, and has become afraid of releasing its fragrance to the winds – a seed has become a miser.

You will find this type of yogi all over India. Their meditation has not come to bloom. Their meditation got constipated somewhere on the way. They are stuck. You will not find grace on their faces, and you will not find intelligence in their eyes. You will see around them a certain climate of dullness and stupidity. You will not find them alert, aware, alive. A certain deadness… because if you are alive you have to become loving. To avoid love they avoid life.

And these people will always be escaping towards the Himalayas, anywhere where they can remain without others. Their aloneness will not be aloneness, it will be a loneliness – you can read it on their faces. They are not happy being alone. On their faces you will see a certain type of martyrdom – which is foolishness! – As if they have been sacrificing. Ego you will find there; humbleness, no – because whenever humbleness comes, love comes. If the ego becomes too strong, then love can be destroyed completely. Ego is the opposite of love.

Yoga is in the hands of the wrong people. And the same happened with Tantra. In the name of Tantra, people started just fulfilling their lust and sex and their perversions. It never became meditative. It became a subtle rationalization of lust, sex and passion. It became a trick; you can hide behind it. For all sorts of perversions, Tantra became a blanket to hide behind.

So remember this. Man is very cunning. He has destroyed Yoga, he has destroyed Tantra. Remain alert! Both are good, both are tremendously beneficial, but the criterion to remember is that if you are doing one rightly, the other is to follow as a shadow. If the other is not following, then you are wrong somewhere.

Move back, start again. Go into your mind, analyze your mind. Somewhere you have tricked yourself. And it is not difficult – because you can deceive others, but you cannot deceive yourself. That is impossible. If you just go within and watch, you will come to know where you have been deceiving. Nobody can deceive himself; it is impossible. How can you deceive yourself?

-Osho

From The Search, Chapter Six

Copyright© OSHO International Foundation

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You Are the Abode of the Ultimate – Osho

Then follows freedom from afflictions and karmas. That which can be known through the mind is very little compared with the infinite knowledge obtained in enlightenment, when the veils, distortions, and impurities are removed. 

Just a few sutras back, Patanjali said that the mind is infinitely knowledgeable, the mind can know infinitely. Now he says that that which can be known through the mind is very little compared with the infinite knowledge obtained in enlightenment.

As you progress higher, each state is bigger than the first state that you have transcended. When one is lost in his senses, the mind functions in a crippled way. When one is no more lost in the senses and no more attached to the body, the mind starts functioning in a perfectly healthy way. An infinite apprehension happens to mind; it becomes capable of knowing infinities. But that too is nothing compared to when mind is completely dropped and you start functioning without mind. No medium is now needed. All wheels disappear and you are immediate to reality. Not even mind is there as an agent, as a go-between. Nothing is in between. You and the reality are one. The knowledge that comes through mind is nothing compared to the knowledge that happens through enlightenment.

Having fulfilled their object, the process of change in the three gunas comes to an end.

For the enlightened person the whole world stops, because now there is no need for the world to go on. The ultimate has been achieved. The world exists as a situation. The world exists for your growth. The school exists for learning. When you have learned the lesson, the school is no more for you; you have graduated. When somebody attains enlightenment, he has graduated from the world. Now the school no longer has any function for him. Now he can forget about the school, and the school can forget about him. He has gone beyond, he has grown. The situation is no longer needed.

The world is a situation: it is a situation for you to go astray and come back home. It is a situation to be lost in and then come back. It is a situation to forget God and then remember Him again.

But why this situation? – Because there is a subtle law: if you cannot forget God, you cannot remember Him. If there is no possibility to forget Him, how will you remember, why will you remember? That which is always available is easily forgotten. The fish in the ocean never knows the ocean, never comes across it. He lives in it, is born in it, dies in it, but never comes to know the ocean. There is only one situation when the fish comes to know the ocean: when it is taken out of the ocean. Then suddenly it becomes aware that this was the ocean, his life. When the fish is thrown on the bank, on the sand, then she knows what ocean is.

We needed to be thrown out of the ocean of God; there was no other way to know Him. The world is a great situation to become aware. Anguish is there, pain is there, but it is all meaningful. Nothing is meaningless in the world. Suffering is meaningful. The suffering is just like the fish suffering on the bank, in the sand, and making all efforts to go back to the ocean. Now, if the fish goes back to the ocean she will know. Nothing has changed – the ocean is the same, the fish is the same – but their relationship has tremendously changed. Now she will know, “This is the ocean.” Now she will know how grateful she is to the ocean. The suffering has created a new understanding. Before also she was in the same ocean, but now the same ocean is no more the same because a new understanding exists, a new awareness, a new recognition.

Man needs to be thrown out of God. To be thrown into the world is nothing but to be thrown out of God. And it is out of compassion, out of the compassion of the whole that you are thrown out, so that you try to find the way back. By effort, by arduous effort you will be able to reach, and then you will understand. You have to pay for it by your efforts, otherwise God would be too cheap. And when a thing is too cheap, you cannot enjoy it. Otherwise, God would be too obvious. When a thing is too obvious you tend to forget. Otherwise, God would be too close to you and there would be no space to know Him. That will be the real misery, not to know Him. The misery of the world is not a misery;

it is a blessing in disguise because only through this misery will you come to know the tremendous blissfulness of recognizing, of seeing face to face… the divine truth. 

Having fulfilled their object, the process of change in the three gunas comes to an end.

The whole world of the three gunas: sattva, rajas, tamas, comes to an end. Whenever somebody becomes enlightened, for him the world comes to an end. Of course, others go on dreaming. If there are too many fish suffering on the bank, in the hot sand, in the burning sun, and one fish tries and tries and jumps into the ocean, again back home, for her, or for him, the hot sun and the burning sand and all the misery has disappeared. It is already a nightmare of the past; but for others, it exists.

When a fish like Buddha, Patanjali, jumps into the ocean, for them the world has disappeared. They are again back in the cool womb of the ocean. They are back again, joined, connected to the infinite life. They are no longer disconnected; they are no longer alienated. They have become aware. They have come back with a new understanding: alert, enlightened – but for others the world continues.

These sutras of Patanjali are nothing but messages of a fish who has reached home, trying to jump and say something to the people who are still on the bank and suffering. Maybe they are very close to the ocean, just on the border, but they don’t know how to enter into it. They are not making enough effort, or, are making them in the wrong directions, or, are simply lost in misery and have accepted that this is what life is, or, are so frustrated, discouraged, that they are not making any effort. Yoga is the effort to reach to that reality with which we have become disconnected. To be reconnected is to be a yogi. Yoga means: re-connection, re-union, re-merging. 

Kramaha, the process, is the succession of changes that occur from moment to moment, which become apprehensible at the final end of the transformations of the three gunas.

In this small sutra Patanjali has said everything that modern physics has come to discover. Just thirty or forty years ago, it would have been impossible to understand this sutra because the whole quantum physics is present, in seed form, in this small sutra. And this is good, because this is just the last-but-one. So Patanjali summarizes the whole world of physics in this last-but-one sutra: then, the (meta) physics. This is the essential physics. The greatest insight that has come to physics in this century is the theory of quantum.

Max Planck discovered a very unbelievable thing. He discovered that life is not a continuity; everything is discontinuous. One moment of time is separate from another moment of time, and between the two moments of time there is a space. They are not connected; they are disconnected. One atom is separate from another atom, and between the two atoms there is great space. They are not connected. This is what he calls ’quanta’: distinct, separate atoms not bridged with each other, floating in infinite space, but separate – just as you pour peas from one carton into another and the peas all fall, separate, distinct, or, if you pour oil from one container into another, the oil falls in a continuity.

The existence is like peas, separate. Why does Patanjali mention this? – Because he says, “One atom, another atom: these are two things the world consists of. Just between the two is the space. That is what the whole consists of, the God. Call it space, call it brahma, call it purusa or whatsoever you like; the world consists of distinct atoms, and the whole consists of the infinite space between the two. ”

Now physicists say that if we press the whole world and press the space out of it, all the stars and all the suns can be pressed into just a small ball. Only that much matter exists. It is really space. Matter is very rare, here and there. If we press the earth very much, we can put it into a matchbox. If all the space is thrown out, unbelievable! “And that too, if we go on pressing it still more,” Patanjali says, “then even that small quantity will disappear.” Now physicists say that when matter disappears it leaves black holes.

Everything comes out of nothingness, plays around, disappears again into nothingness. As there are material bodies: earth, sun, stars, there are, just similar to them, empty holes, black holes. Those black holes are nothingness condensed. It is not simply nothingness; it is very dynamic – whirlpools of nothingness. If a star comes by a black hole, the black hole will suck it in. So it is very dynamic, but it is nothing – no matter in it, simply absence of matter; just pure space, but tremendously powerful. It can suck any star in, and the star will disappear into nothingness; it will be reduced to nothingness. So ultimately, if we try, then all matter will disappear. It comes out of a tremendous nothingness, and it drops again into a tremendous nothingness: out of nothingness, and back into nothingness. 

Kramaha, the process – the process of quantum – is the succession of changes that occur from moment to moment which becomes apprehensible at the final end of the transformations of the three gunas.

This the yogi comes to see at the final stage, when all the three gunas are disappearing into black holes, disappearing into nothingness. That’s why yogis have called the world maya, a magic show.

Have you seen a magician producing a mango tree within seconds, and then it goes on growing; and not only that – within seconds mangoes have appeared… out of nothing? It is just illusory; he creates illusion. Maybe he sends deep messages to your unconscious. It is just like deep hypnosis. He creates the idea, but he visualizes his idea so deeply and he impresses it on your unconscious so deeply that you also start seeing it as he wants you to see it. Nothing is happening. The tree is not there, the mango is not there. And it is possible, just out of great imagination, to create a mango tree, and mangoes come. Not only that, but he can pluck one mango and give it to you and you will say, “Very sweet.”

Hindus call the world maya, a magic show. It is God’s imagination. The whole is dreaming, the whole is projecting.

You go to a movie: on a wide screen you see a great story being enacted, and you see that everything seems to be continuous, but it is not. If the film is moved a little slower, you will see that everything is discontinuous – quanta. One picture goes, another comes, another goes, another comes, but between two pictures there is a gap. In that gap you can see the real screen. When the pictures are moving very fast, they create an illusion of movement. Of course, a movie film is not a moving film. It is as static a photograph as any other. The movement is illusory because those static photographs are running after each other so fast, the gap between them is so small, that you cannot see the gap. So everything looks as if it is continuous.

I move my hand: to show this hand moving in a film, thousands of pictures will be needed of each state of stasis – from this point to this, from this point to this, from this point to this. The one simple movement of the hand will be divided into thousands of small static movements. Then all those pictures move fast: the hand seems to be moving. It is an illusion. Deep down, between two pictures, it is a white screen, empty.

Patanjali says, “The world is nothing but a cinematograph, a projection.” But this understanding arises only when one achieves to the last point of understanding. When he sees all gunas stopped, nothing is moving, suddenly he becomes aware that the whole story was created by illusory movement, by fast movement. This is what is happening to modern physics.

First they said when they had come to the atom, “Now this is the ultimate; it cannot be divided anymore.” Then they also divided the atom. Then they came to electrons: “Now it cannot be divided anymore.” Now they have divided that too. Now they have come to nothingness; now they don’t know what has come. Division, division, division, and a point has come in modern physics where matter has completely disappeared. Modern physics has reached via matter, and Patanjali and the yogis have reached to the same point via consciousness. Up to this last-but-one sutra, physics has reached. Up to this last-but-one sutra, scientists can have an approach, an understanding, a penetration. The last sutra is not possible for scientists, because that last sutra can be achieved only if you move through consciousness, not through matter; not through objects, but directly through subjectivity.

Purusartha-sunyanam gunanam pratiprasavah kaivalyam Svarupa-pratistha va citi-sakter iti. 

Kaivalya is the state of enlightenment that follows the reemergence of the gunas, due to their becoming devoid of the object of the purusa. In this state, the purusa is established in his real nature which is pure consciousness. Finish.

Kaivalya is the state of enlightenment that follows the remergence of the three gunas… when the world stops, when the process, the kramaha of the world stops, when you become able to see between two moments of time and two atoms of matter, and you can move into space, and you can see that everything has arisen out of space and is moving back into space; when you have become so aware that suddenly the illusory world disappears like a dream, then kaivalya. Then you are left as pure consciousness – with no identity, with no name, no form. Then you are the purest of the pure. Then you are the most fundamental, the most essential, the most existential, and you are established in this purity, aloneness.

Patanjali says, “Kaivalya is the state of enlightenment that follows the remergence of the gunas, due to their becoming devoid of the object of the Purusa. In this state the Purusa is established in his real nature.” You have come back home. The journey has been long, torturous, arduous, but you have come back home. The fish has jumped into the ocean which is pure consciousness.

Patanjali does not say anything more about it, because more cannot be said. And when Patanjali says, “Finish; the end,” he does not only mean that the Yoga Sutras finish here. He says, “All possibility to express ends here. All possibility to say anything about the ultimate reality ends here. Beyond this is only experience. Expression ends here.” And nobody has been able to go beyond it – nobody. Not a single exception exists in the whole history of human consciousness. People have tried. Very few have even reached to where Patanjali had reached, but nobody has been able to go beyond Patanjali.

That’s why I say he’s the alpha and the omega. He starts from the very beginning; nobody has been able to find a better beginning than him. He begins from the very beginning and he comes to the very end. When he says, “Finish,” he’s simply saying expression is finished, definition is finished, description is finished. If you have really come with him up to now, there is only experience beyond.

Now starts the existential. One can be it, but one cannot say it. One can live in it, but one cannot define it. Words won’t help. All language is impotent beyond this point. Simply saying this much: that one achieves to one’s own true nature – Patanjali stops. That’s the goal: to know one’s nature and to live in it – because unless we reach to our own natures we will be in misery. All misery is indicative that we are living somehow unnaturally. All misery is simply symptomatic that somehow our nature is not being fulfilled, that somehow we are not in tune with our reality. The misery is not your enemy; it is just a symptom. It indicates. It is like a thermometer; it simply shows that you are going wrong somewhere. Put it all right, put yourself right; bring yourself in harmony, come back, tune yourself. When every misery disappears one is in tune with one’s nature.

That nature Lao Tzu calls tao, Patanjali calls kaivalya, Mahavir calls moksha, Buddha calls nirvana. But whatsoever you want to call it – it has no name and it has no form – it is in you, present, right this moment. You have lost the ocean because you have come out of your Self. You have moved too much in the outer world. Move inwards. Now, let this be your pilgrimage: move inwards.

It happened: A Sufi mystic, Bayazid, was going on a pilgrimage to Mecca. It was difficult. He was poor and somehow he had managed the travelling expenses by begging for years. Now he was very happy. He had almost the necessary money to go to Mecca, and then he travelled. By the time he reached near Mecca, just outside the town he met a fakir, his Master. He was sitting there just under a tree, and he said, “Oh fool, where are you going?” Bayazid looked at him; he had never seen such a luminous being. He came near him and the man said, “Give me whatsoever you have! Where are you going?” He said, “I am going to Mecca for a pilgrimage.” He said, “Finish. There is now no need; you just worship me. You can move around me as many times as you like. You can do your parikrama, your circumlocution, around me. I am Mecca.” And Bayazid was so filled with this person’s magnetism that he gave all his money, he worshipped. Then the old man said, “Now go back home”; and he went back home.

When he went into his town people gathered and said, “Something seems to have happened to you. So really it works, going to Mecca works? You are looking luminous, so full of light.” He said, “Stop this nonsense! One old man met me – he changed my whole pilgrimage. He says, ‘Go home,’ and since then I have been going home, inwards. I have arrived. I have arrived, I have reached to my Mecca.”

The outer Mecca is not the real Mecca. The real Mecca is inside you. You are the temple of God.You are the abode of the ultimate. So the question is not where to find truth, the question is: how have you lost it? The question is not where to go; you are already there – stop going.

Drop from all the paths. All paths are of desire, extensions of desire, projections of desire: going somewhere, going somewhere, always somewhere else, never here.

Seeker, leave all paths, because all paths lead there, and He is here.

Purusartha-sunyanam gunanam pratiprasavah kaivalyam Svarupa-pratistha va citi-sakter iti.

-Osho

From Yoga: The Path to Liberation, Chapter Nine (previously published as Yoga: The Alpha and the Omega, V.10)

Copyright© OSHO International Foundation

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

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Samyama: A Synthesis of Consciousness – Osho

What is samyama? That has to be understood. Samyama is the greatest synthesis of human consciousness, the synthesis of three: dharana, dhyan, samadhi.

Ordinarily, your mind is continuously jumping from one object to another. Not for a single moment are you in tune with one object. You go on jumping. Your mind goes on constantly moving; it is like a flux. This moment something is in the focus of the mind, next moment something else, next moment still something else. This is the ordinary state of mind.

The first step out of it is dharana. Dharana means concentration – fixing your whole consciousness on one object, not allowing the object to disappear, bringing again and again your consciousness on the object so that the unconscious habit of the mind of continuous flux can be dropped; because once the habit of continuous change can be dropped, you attain to an integrity, to a crystallization. When there are so many objects moving continuously, you remain so many. Understand it. You remain divided because your objects are divided.

For example, you love one woman today, another woman tomorrow, another woman the third day. That will create a division in you. You cannot be one; you will become many. You will become a crowd. Hence the Eastern insistence to create a love in which you can remain for a longer period, as long as possible. There have been experiments in the East in which a couple has remained a couple for many lives together. Again and again the same woman, the same man: that gives an integrity. Too much change erodes your being, splits you. So if in the West the schizophrenia is becoming almost a normal thing, it is not something to be wondered at. It is not strange; it is natural. Everything is changing.

I have heard that one film actress in Hollywood got married to her eleventh husband. She came home, introduced the new dad to the children. The children brought a register, and they said to the dad, “Please sign it, because today you are here, tomorrow you may be gone; and we are accumulating the signatures, autographs, of all our dads.”

You go on changing houses; you go on changing everything. In America the average limit of a person’s job is three years. The job is also continuously changing. The house – the average limit of a person staying in one town is also three years. And the average limit of marriage is also three years. Somehow three years seems to be very important. It seems if you remain the fourth year with the same woman there is fear that you may get settled. If you remain in the same job more than three years there is fear that you may get settled. So people go on; they have become almost vagabonds. That creates divisions inside you.

In the East we tried to give a job to a person as part of his life. A man was born in a Brahmin house: he remained a Brahmin. That was a great experiment to give stability. A man was born in a shoemaker’s house: he remained a shoemaker. The marriage, the family, the job, the town–people were born in the same town and they would die in the same town. Lao Tzu remembers, “I have heard that in the ancient days people had not gone beyond the river.” They had heard dogs barking on the other side, the other shore. They had inferred that there must be a town because in the evening they had seen smoke rising – people must be cooking. They had heard dogs barking, but they had not bothered to go and see. People were so harmoniously settled. 

This constant change simply says that your mind is feverish. You cannot stay longer at anything; then your whole life becomes a life of continuous change – as if a tree is being uprooted again and again and again and never gets the right time to send its roots deep down into the earth. The tree will be alive only for the name’s sake. It will not be able to bloom, not possible, because before flowers come, the roots have to settle.

So, concentration means bringing your consciousness to one object and becoming capable of retaining it there – any object. If you are looking at a rose flower, you continuously look at it. Again and again the mind wanders, goes here and there; you bring it back. You tame the mind – you tame the bull. You bring it back to the rose. The mind goes again; you bring it back. By and by, the mind starts being with the rose for longer periods. Once your mind remains with the rose for a long period, you will be able for the first time to know what a rose is. It is not just a rose: God has flowered in it. The fragrance is not only of the rose; the fragrance is divine. But you never were en rapport with it for long.

Sit with a tree and be with it. Sit with your boyfriend or girlfriend and be with him or her, and bring yourself again and again. Otherwise, what is happening? Even if you are making love to a woman, you are thinking of something else – maybe moving in a totally different world. Even in love you are not focused. You miss much. A door opens, but you are not there to see it. You come back when the door is closed again.

Each moment there are millions of opportunities to see God, but you are not there. He comes and knocks at your doors, but you are not there. You are never found there. You go on roaming around the world. This roaming has to be stopped; that’s what is the meaning of dharana. Dharana is the first step of the great synthesis of samyama.

The second step is dhyan. In dharana, in concentration, you bring your mind to a focus: the object is important. You have to bring again and again the object in your consciousness; you are not to lose track of it. The object is important in dharana. The second step is dhyan, meditation. In meditation the object is not important anymore; it becomes secondary. Now, the flow of consciousness becomes important – the very consciousness which is being poured on the object. Any object will do, but your consciousness should be poured in a continuity; there should not be gaps.

Have you watched? If you pour water from one pot to another, there are gaps. If you pour oil from one pot to another, there are not gaps. Oil has a continuity; water falls discontinuously. Dhyan means, meditation means, your consciousness should be falling on any object of concentration in a continuity. Otherwise it is flickering. It is constantly flickering; it is not a continuous torch. Sometimes it is there, then disappears; then again is there, then disappears; then again is there. In dhyan you have to make it a continuity, an absolute continuity.

When consciousness becomes continuous, you become tremendously strong. For the first time you feel what life is. For the first time, holes in your life disappear. For the first time you are together. Your togetherness means the togetherness of consciousness. If your consciousness is like drops of water and not a continuity, you cannot be really there. Those gaps will be a disturbance. Your life will be very dim and faint; it will not have strength, force, energy. When consciousness flows in a continuous, river like phenomenon, you have become a waterfall of energy.

This is the second step of samyama, the second ingredient; and then is the third ingredient, the ultimate, that is samadhi. In dharana, concentration, the object is important because you have to choose one object amidst millions. In dhyan, meditation, consciousness is important; you have to make consciousness a continuous flow. In samadhi the subject is important: the subject has to be dropped.

You dropped many objects. When there were many objects, you were many subjects, a crowd, a poly-psychic existence – not one mind, many minds. People come to me and they say, “I would like to take sannyas, but….” That “but” brings the second mind. They think they are the same, but the “but” brings another mind. They are not one. They would like to do something and, at the same time, they would not like to do it – two minds. If you watch you will find many minds in you – almost a marketplace.

When there are too many objects, there are too many minds corresponding to them. When there is one object, one mind arises – focused, centered, rooted, grounded. Now this one mind has to be dropped; otherwise you will remain in the ego. The many has been dropped; now drop the one also. In samadhi this one mind has to be dropped. When one mind drops, the one object also disappears because it cannot be there. They always are together.

In samadhi only consciousness remains, as pure space.

These three together are called samyama. Samyama is the greatest synthesis of human Consciousness.

-Osho

Excerpt from Secrets of Yoga, Chapter One (Originally published as Yoga: The Alpha and the Omega, V.8).

 

 

 

 

 

 

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The Vertical Ascendance of a Sadhaka – Vimala Thakar

The following dialog took place between Vimala Thakar and Yoga teachers from all over the world in Mount Abu, Rajasthan, India on the 11th of September, 2000.

Question:  What are the most difficult obstacles that a Sadhaka has to overcome during his spiritual path?

It becomes very difficult to break the silence and touch the space with words; words feel very shy to encroach upon the emptiness of silence.  The science of consciousness, Atma Vidya has been the field of study, investigation, exploration, experimentation and verification through the act of living in Ancient India.  Naturally all the literature about Atma Vidya, Adhyatma -Spirituality is in ancient Sanskrit language, so the students of Yoga come across the Sanskrit words and terms when they study Yoga Sutras or Mantra Yoga, Tantra Yoga etc.

You have used the term “sadhaka” in your collective question.  But the investigation does not begin with Sadhana.  Investigation begins first on the theoretical, academic, verbal level.  One has to know with the help of words about what one is going to do as Sadhana.  .

This phase of investigation, this study through travelling, through reading books, through seminars, you may call it intellectual sadhana, but we call it JIGNASYA the urge to enquire, and one who does that is JIGNASU.

When a person living In Europe and America or outside Asia comes to know through scriptures on Hinduism, Buddhism, Jainism or even Islam, when the person comes to know that there are different ways of living, where freedom from the prison-house of thought and from the clutches of the mind is possible, then the desire for liberation is born in the heart.  When he knows through that verbal investigation that a different way of living is possible, that people have lived that way, that it is possible for anyone and everyone to be liberated from the grip of the mind and the prison-house of thought structure, then the desire for liberation is born in the heart.  The desire for liberation is called Mumuksha – the desire for Moksha.   Moksha is liberation.  Mukti, Moksha, these are the Sanskrit terms.  One who has the desire for Moksha is called MUMUKSHU.

So the JIGNASU becomes MUMUKSHU.  First he only wanted to know; now he says I have known that It IS possible, so why should I continue living as a slave of the thought and the mind.  If there is a consciousness beyond, if there is a life beyond, well let me explore.  So JIGNASU becomes a MUMUKSHU; a person charged with the flame of enquiry, of exploration.  So he turns to those who have taken the pilgrimage, those who have followed the path of liberation and freedom.  He comes across such persons, sees their lives and he says that I want to educate myself in that way of freedom, in that life style of freedom, so he becomes a SADHAKA.

A Sadhaka is one who launches upon the extensive project of education, learning, discovery.  SADHANA is the process of education, the process of learning, a personal discovery of truth.  One who does that sadhana is called SADHAKA.  So JIGNASU; MUMUKSHU; SADHAKA.  When the process of education is gone through at the physical level, at the verbal level, at the mental level, at cerebral level, and in the movement of daily relationships, then he becomes a SIDDHA.  The education is completed, now it is mature.  SADHANA – SADHAKA and then SIDDHA.

Because you have asked the question and have used the term SADHAKA one must know the background.  SADHANA, SADHAKA is the third phase.  After verbal investigation, comes the phase where one is charged with the desire for liberation from mind and thought.  If that desire is not there, if the urge is not there, then one does not become a Sadhaka.  The Sadhana is for Mukti, Moksha, liberation, enlightenment.  That is the top priority; that is the first priority.  The person is willing to do anything and everything for that discovery of freedom and living in freedom.  So the Sadhaka is the student of life, learning and educating himself.  If the urge for liberation is not there, then you may do Yoga Asanas and Pranayama for 20 years, they will give you health, they will give you symmetrical body, it is a physical and cultural education, very necessary -but that by itself does not lead you to freedom from the mind.  YAMAH- NIYAMAH will give you a disciplined life, even Pratyahara can give you a disciplined life.  There will be a disciplined life at the physical level, at the verbal level.  You will be speaking Truth -Sat yam, you will be non-violent -Ahimsa, there will be Shaucham- cleanliness at the physical, the mental and the verbal level and modesty, humility.  So the Yamahs and Niyamahs will create a very orderly, disciplined person.  Asanas, Pranayama will change the quality of physical life and bring about a different freshness in body-brain complex but that by itself is not the totality of Sadhana, it is only a part.

Many people have a misconception when they turn to Yoga; they think that Yoga Asanas, Pranayama and Yamah – Niyamah, will naturally lead them to Dhyanam and Samadhi.  But that is a different education because with Yamah- Niyamah, Asana-Pranayama, Pratyahara, Dharana you have to exercise the physical, the verbal, the mental, the cerebral, you have to make an effort, you have to create an order in the chaos, in the disorder.  The “You”, the centre, the monitor is there, the method and techniques of doing away with disorder and creating order:  that is there.  Yamahs and Niyamahs give you direction for the Asanas, which must be done correctly, a Mantra has to be pronounced correctly, in the proper accent, intonation, punctuation, and articulation.  Even in Dharana, the science and the art of concentration, there is still something to learn – concentrate on the breath, concentrate on the movement of breath, concentrate on an idol, concentrate on the flame of a candle and so on, there is the centre, the knowledge, the direction of effort, the methodology of effort.

People find it easy up to there.  Education can go on smoothly up to the step of Dharana, if the person is really sincere and really very serious about changing the way of living.  It is an alternative way of living.  It is an alternative culture.  It is an alternative dynamics of relationship with your body, with nature, with human beings with non-human species.  It is a holistic change in the way of living, up to that it is comparatively easy and many serious, sincere students of spirituality in the various countries of the world have taken the journey up to there, but then comes the point of DHYANAM or meditation.

You say what is the most difficult obstacle?  I will not call it obstacle, but a difficult point that you have to cross.  If you convert it into an obstacle it can become an obstacle, otherwise it is something that you have to cross, to go over.  What happens is, up to Dharana, the ‘I’, the self, the me, the Ego, the Monitor whatever you call it, can assert itself, can make an effort, can see the result, the product, the result of its effort in time, it can even manipulate the result, so it is satisfied -I have done this, I have progressed.  And naturally through Yoga asanas, Pranayama, Pratyahara, Dharana, the dormant energies in the body, in the biological organism, in the psychological structure which were not tapped before, they are stimulated.  The manifestation of those activised powers is called VIBHUTI.  SIDDHI, VIBHUTI.  So up till there, the enthusiasm of the ‘l’, the ‘Me’ is tremendous, because it is doing something, it is getting something, it can measure it, people can see what you have achieved and you can teach it to others.  But then comes the point of DHYANAM, where the mind and the brain are to be educated in relaxation of all movement – that is the difficult point.  The body has to be steady, the speech has to go back into its source, and the mental movement and the movement of the brain have to voluntarily discontinue.  You cannot make them stop, because you are a part of that, you are a part of the past, of the thought structure, the conditionings, you are one of it, you are its product so you can not change it, the ‘You’, the monitor which up till now has been very active has to voluntarily discontinue its movement.

The difficult part comes now of educating the mind and the brain to voluntarily discontinue its movement in every direction.  If you tell the mind there is nothing to know, nothing to experience, nowhere to go, no experiencing, it runs back into the past.  Wants to chew into the memories of the past pleasure, of the past pain, or it wants to jump towards the future that is unborn, that is not here.  It does not give up easily its addiction to motion.  It has been moving, changing itself, changing others, getting something.  It has been busy with the acquisitive movement- acquire knowledge, acquire money, acquire experience, acquire powers, and people acknowledge you, you get social respectability and you can earn money by teaching them.

This part of self-education is a very tough part, because there is no doing.  You have to be with yourself whether you sit down, you stand up, and you walk.  No books, no reading, no knowing, no experiences.  One requires tremendous patience with the cerebral organ, which has been sharpened.  It has been made very sharp and sophisticated and you have purified it through your Yamah -Niyamah etc.  It is very sensitive:  one hundred times more sensitive than any of your electronic gadgets.  So when you sit down with yourself or spend some days with yourself, you notice that immeasurable velocity, that tremendous, fantastic momentum with which the thoughts come and go, the emotions come, the memories come up and the Seer has to be there just seeing it, not looking at it.  Looking is the activity of the monitor, the ‘I’, the ‘Me’, the mind.  Seeing is the energy principle of your life.  You don’t see because you want to see, but because you can’t help it.  It IS an involuntary action.  It is not a movement like thinking, feeling, willing.  It is an instantaneous action.  So be with oneself, be with the total human past contained in your body, not even to watch it, to observe it, but just be in the state of SEEING.  The seeing, the hearing goes on but you are not listening.  You listen to something when you have a motivation, but hearing goes on, you can’t help it, if you are awake, the auditory nerves respond to the sound, the optical nerves respond to the light, to the shape, to the colour of the objects.

To be in that austere state of seeing is the toughest part.  When the seen, that is the past, the known, the conditioned gets exposed to that seeing energy it gets exhausted, that is to say, the seen energy is not unlimited, it is vast, it is gigantic, but it has had a beginning and it can have an end.  One needs patience in educating oneself for being in the state of SEEING without looking, without listening, without comparing, without evaluating, without passing a value judgement on what is seen.  Nobody will know, but you go on doing that inwardly.  So no value judgement, no comparison, no seeking pleasure out of it, no feeling pain out of it.  The seeing is unrelated to that which is seen.  It is not a relationship, it is co-existence of the seeing energy and the seen energy -the DRASHTA, DRASHTUTVAM AND DRISHYA.

The body, the movement of the pranas, your breathing, the movement of the mind, the movement of the brain -all these are seen, they are not your existential essence, they are not the essence of your being.  The seeing energy is the essence, which you might call ATMAN and CHAITANYA.  You might give a variety of names to it, It is just an energy, where seeing and understanding are rolled into one.  It is a perceptive sensitivity.  Looking is an activity, a joint activity of the mind and the optical nerves, but seeing is unrelated to that which is seen, because one did not want to see it, wish to see it, expect to see it, it is there, therefore it is seen.  That is the toughest part, but if that is gone through, then the seen and the seeing energy subside into their sources and there is MAUNAM or silence or emptiness.

So the seeing and the seen are replaced by infinite silence of emptiness.   It is still tougher to be in that state if at all a Sadhaka has patience and humility to be in the state.  Nothing happens, no experiences, you come out of silence after 2 or 3 hours and somebody asks you” what were you doing?”  “I don’t know, nothing”. But you were sitting there with your closed eyes for 3 hours, what happened?”  “Nothing.”  “What did you get out of it?”  “Nothing.”

The immeasurableness and indescribable-ness of that emptiness!  How can you describe emptiness? You can describe an object.  So the ‘I’ consciousness, the Ego that had gone voluntarily into discontinuity jumps back.  It wants to claim and say “I have had an experience of silence”.  The ‘I’ can never have that experience, the ‘I’ can have experience of quietness, of abstinence from speaking, it can have an experience of non-motion but silence is something that cannot be experienced.  Nothing happens to the chemical or metabolic or nervous system.

What is the obstacle on the path of a Sadhaka? – This nothingness and nobody-ness.  To go through that period of solitary silence is difficult especially for those who are living in big cities, they have jobs, they have families.  Unless they move away from their working place and family atmosphere for some time this education from the doer, the experiencer to the Seer, from the Seer into the Silence and then into Meditation, this education cannot happen.  Devoting an hour a day while living in the family, while working at a job is easy, that can be done, but for the revolution to happen, for the mutation to take place, the Silence has to crystallise.  It is only when the silence crystallises as the normal dimension of consciousness that the mutation, the quantum jump into the state of DHYANAM occurs.  It is not the result of any human effort.  You cannot bring it about as the result of your action.  It occurs, it happens if this period of being merged into or being immersed into the ocean of Emptiness is gone through.

You may call it in your language the most difficult obstacle.  As I see it, it is a tough phase in education, because it is going beyond mind, it is going beyond brain into another dimension of consciousness -Dhyanajam anashayam (Patanjali Yoga Sutras IV.  6). Out of meditation is born a Chitta which has no content of thought, emotion, feeling, which has no past, which has no conditionings. The “Prakrit chitta” disappears with meditation and Dhyanajam chittam anashayam emerges.  Chitta, which is emptiness, emptiness as a dimension of consciousness, gets born.  In the beginning it lasts for say few hours and when you are busy in movement of relationships you feel it is slipping out, because that is a period of puberty from one dimension to the other -a touch and go, it slips back into the mental or the cerebral, it becomes aware of it, again gets back into the mental or the cerebral, it becomes aware of it, again gets back into the meditative dimension and then there is a growth into Samadhi, the dimension of invincible equipoise, invincible peace, invincible relaxation.  No action can damage the relaxation.  No speaking for hours can affect the inner state of silence and no relationships which one has to go through in society can even touch the solitude of the consciousness.

So it seems to me that the tough period begins in Sadhana or the difficult period or obstacle period, begins when one is busy educating oneself in DHYANAM.

There is a very well known Sadhaka poet in India, he is still living, he wrote to me that it is better to be in the dimension of the known where you know how to handle thought, emotions, reactions, defence mechanism, patterns of behaviour.  It is much better to be there and safer to be there, than to get transported into the unknown where everything is unknowable.  So the idea of psychic security, by which one has lived, has a strong hold over one.  Even in the study of Yoga, in the subconscious there is that sense of security with the known – the known place, the known people, and the known activities

Meditation –DHYANAM is a romance with the unknown.  I do not know if I have responded to your question, but this being the last meeting of this year, I thought:  let me share with you the journey from JIGNASA to SADHANA – sadhana as a process of education –self-education, mutual education, group education.  How you do it is secondary, but it is an educational process.  Not academic education, which gives you a degree and a job at the end of it.  At the end of this education there is the maturity of Samadhi, it is the consummation of human growth.  It is not an acquisitive movement but it is a movement of constant discovery of the different nuances of truth and reality, a discovery of the different nuances and shades of that cosmic energy which is playing even in your body.

-Vimala Thakar

As seen at:     http://www.ul.ie/~sextonb/vt/Sadhaka.htm

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The Last Barrier to Realization – Jean Klein

I have often heard it said that without the help of Yoga, metaphysical realization can be very difficult. What do you think about it?

To begin with Yoga is a harmonization of the body, to prevent it from being an impediment to spiritual research. It is also a set of techniques tending to the ending of all mental activity. It is a method of voluntary effort and systematic purification, leading to a state of mental stillness (Samadhi).

Samadhi can be experienced as bliss or emptiness. In the case of bliss, it remains in the world of duality. In the case of emptiness, it is the last stage of duality, but it does not throw it off. The emptiness of Samadhi takes place when the object has reached its ultimate simplification. One might say that it is pure object, without any qualification whatsoever, an object which is object and nothing else. This is why it is a barrier, the last barrier, to realization. Sooner or later, Samadhi experienced as emptiness, will reveal its duality and the longing for unity will appear.

This meeting with emptiness is something absolutely new and it may easily be mistaken for realization. Then there occurs a tendency to settle in this emptiness which one has learnt to produce. It is comforting to pacify the ego and to taste this emptiness. But one should not mistake the taste of a silent mind with the experience of which I am speaking. This taste is still an object, it has to be abandoned, the last step has to be taken, for the Yogi who does not awaken to the Experience, is in a situation which, from a certain point of view, may be considered worse than that of the ordinary man. Indeed, when he returns from the state of Samadhi to find those usual objects which had been temporarily eliminated by a voluntary technique, he runs the risk of rediscovering them with an increased virulence.

Samadhi experienced as joy is in fact a state in which one enters and from which one emerges. Sooner or later its insufficiency is felt. The man who leaves this joy, falls back into the world of objects. He has no precise memory of his experience which, since it belongs to a supra-mental reality can leave no mental trace (memory), but nevertheless he remains in a state of shock, of exaltation, of longing which is a source of confusion. Such is the result of the Yogic path.

In the direct path we, by discrimination, come to the conviction that ultimate reality lies beyond any physical or mental framework. As a sideline, we make use of Yoga to loosen certain knots, or do away with certain disturbances. But we never lose sight of the non-dual background.

Liberation is not reached by subservience to certain more or less strict rules, but by knowledge which wipes out time, space, cause-and-effect. A return to ignorance is now excluded.

-Jean Klein

From Be Who You Are, page 40-41

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Spontaneously Ejected from Time and Space – Jean Klein

What inspired you to go to India?

An inner need, an urge to find peace, to find the center where you are simply yourself—free from all stimulation. All that I’d read about traditional India, especially ancient India, led me to feel that present-day India might still reflect the ancient wisdom, that it might be a society centered in truth. Of course it’s dangerous to think you can adopt another culture, but my going to India was not in search of a new belief, religion or culture. I was aware that I would not find what I was looking for by assuming a new way of living or point of view. From the beginning I was convinced that there is a core of being which is independent of all society, and I felt the urge to explore this conviction.

So you were not looking for a teacher?

No, I was not looking for anything specific but, arriving in India, in a completely new environment, I was left with no referenced to anything in my previous experienced. In this suspension of evaluation I was catapulted into an openness, a receptivity to everything. And I was astonished to meet so soon the man who later became my teacher. You can’t look for a teacher. The teacher finds you in your awareness.

This inner need, the eagerness for freedom—must it be very strong?

The urge to freedom must be tremendous. But it cannot be learned or acquired. It comes through self-inquiry. In self-inquiry there appears a fore-feeling, an intimation of reality, and it is this fore-feeling which brings up a tremendous ardour. It can make you sleepless!

When you inquire, you may first feel a lack. You may not know what kind of lack it is and you will go in many directions in the hope of filling it. As each direction is attained there may be a moment when there’s no longer a lack and the desire it brings. For a moment you are in peace. But because you are not aware of this desirelessness, you fixate on the object, the so-called cause of your satisfaction, and of course eventually it loses its charm and once again you are hungry. You will travel down many of these dead-ends, like a hunting dog who cannot find the scent and runs around frantically. But these cul-de-sacs of experience bring you to a kind of maturity, because inevitably you will question more deeply all the happening and their transience. It’s a process of elimination. You must inquire, inquire like a scientist, into your life. Take note that whenever you attain what you want you are in desirelessness itself where the initial object, the supposed cause of your desirelessness, is not present. See that this desirelessness is really causeless and it is you who are attributing causes to it.

At a certain point of maturity you will suddenly be attracted by the scent of reality and your running around in all directions, your dispersion, will cease. Spontaneously, you will be oriented. Your whole perspective will change. The scent lures you and gives you a fore-taste of reality, the fore-feeling, and this brings up the tremendous urge we spoke of.

Would you speak ore about this fore-feeling? Exactly what is it?

The fore-feeling comes from what is fore-felt. It is the reflection of truth. It is the spontaneous orientation when dispersion becomes one-pointed. The ego becomes more transparent and in this transparency the energy that was fixed by the ego in objects of dispersion is transferred to orientation. When the fore-feeling is there, give your whole heart to it. You must be very alert, very watchful, because the forgetting, which is our conditioning, is very strong.

Did suffering play any part in propelling you into the path?

It depends how you understand suffering. Suffering as an idea, a concept, can never bring you to the knowing of yourself. But the direct perception of suffering is, like all objects, a pointer to your Self. What was important for me were those moments when I faced myself and found a lack of fulfillment; this produced the dynamism to explore more deeply. In a certain way when you really feel this lack without conceptualizing it, it is great suffering—but it is not the kind of suffering caused by a robbery, losing a job, a broken marriage death, and so on. Of course these difficulties lift you out of a kind of complacency, a habitual way of living. They wake you up to interrogate, to inquire, to explore, to question suffering itself.

Make suffering an object. In complete surrender to the perception, light comes up. You must understand that by surrender I don’t mean a fatalistic acceptance or a kind of psychological sacrifice. Real surrender is letting go of all ideas and allowing the perception, in this case suffering, to come to you in your openness. You will see that it does not “go away,” as is the case with psychological acceptance—where the energy fixed as suffering is merely shifted to another area—but it comes to blossom within your full attention. You will feel it as free energy, energy that was previously crystallized. Thus surrender is not a passive state. It is both passive and active, passive in the sense of letting go as with Meister Eckhart’s “Poor Man,” and active in that it is a constant alertness.

Did you practice yoga to come to deeper levels of surrender and alertness?

The word practice generally means habit. We must use it only in the sense of becoming more and more aware of body and mind. We must see that the body is a field of fear, anxiety, defense and aggression. However, the emphasis must not be on the body but on presence, on listening. What is important is to become acquainted with the field of tensions and see that the constantly interfering I-image is not separate from this field but belongs to it. When this is clear, tensions finds no accomplice, the perception is freed, and energy integrates in its totality. The traditional approach is through listeing to the body, not mastering it. Dominating the body is violence. But one can sweep the floor or wash the dishes and be in listening. It makes no difference.

Exploring the body brought me to deeper layers of relaxation and this relaxation brought about the cessation of repetitive patterns in the body and mind. In welcoming the body I became more and more aware of the feeling of letting go, so in this way the yoga participated in the fore-feeling of reality. But it only led me to where I no longer emphasized the object, the body, but the ultimate subject. Yoga brings you to a kind of alertness, a tranquility, and a tranquil body reflects a tranquil mind. But of course you can come to the peaceful body-mind without yoga!

If yoga is not in itself the teaching, what is?

The teaching points directly to what is not teachable. The words, the actions, are a crutch and this support gradually loses its concreteness until suddenly one day you find yourself in the non-state which cannot be taught. The formulations are symbols, pointers, and ultimately you do not see the symbol but that to which it points.

When the teaching lost its concreteness for you and there was this shift in emphasis from the object-symbol to the subject, that to which the symbol points, how did your life change?

The old patterns of thinking and acting—of false identification with the body—having lost their concreteness, no longer had any hold. It was that reduction from dispersion to orientation we spoke of a strengthening of the fore-feeling of truth. It became more and more present and less conceptual. This being understanding gave a new direction to my life. Everything was perceived in a new way. I became more discerning, and although I made no voluntary changes, many things that had occupied places in my earlier life just dropped away. I had been lured by names and forms as I strove for having and becoming, but with the orientation of energy there came a new order of values. You must not interpret this as adopting a new morality of any kind. Nothing was added or given up. I just became aware of the “clearness,” sattvas, and a transformation spontaneously followed from this awareness.

My Master explained to me that this light, which seemed to come from outside, was really light reflected by the Self. In my meditations I was visited by this light and attracted by it and it gave me greater clarity in action, thinking and feeling. My way of listening became unconditional, free from past and future. This unconditional listening brought me to a receptive alertness and as I became familiar with this alertness it became free from all expectation, all volition. I felt an establishing in attention, an unfolding in fullness to awareness.

Then a complete change occurred one evening on Marine Drive in Bombay. I was watching flying birds without thought or interpretation, when I was completely taken by them and felt everything happening in myself. In this moment I knew myself consciously. The next morning I knew, in facing the multiplicity of daily life, that being understanding was established. The self-image had completely dissolved and, freed from the conflict and interference of the I-image, all happenings belonged to being awareness, the totality. Life flowed on without the cross-currents of the ego. Psychological memory, like and dislike, attraction and repulsion, had vanished. The constant presence, that we call the Self, was free from repetition, memory, judgment, comparison and appraisal. The center of my being had been spontaneously ejected from time and space into timeless stillness. In this non-state of being, the separation between “you” and “me” vanished completely. Nothing appeared outside. All things belonged in me but I was no longer in them. There was only oneness.

I knew myself in present happening, not as a concept but as a being without localization in time and space. In this non-state there was freedom, full and objectless joy. There was pure thankfulness, thanking without an object. It was not an affective feeling, but a freedom from all affectivity, a coldness close to warmth. My Master had given me an understanding of all this, but now it had become a bright and integrated truth.

-Jean Klein

From The Ease of Being, Prologue 

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The Door to Sankhya is Open – Osho

There are two things in this sutra: the cave of the heart opens for one who knows, or, one whose heart opens will know. We will enter deeply into both.

How to know the divine? How can this knowing happen? Throughout these talks on the Kaivalya Upanishad, many times I have said that there is only one way to awaken this knowing – and that is that all your actions must happen with awareness, with consciousness. There is no other way to grow towards knowing. People think that the way to knowing is in the scriptures, in doctrines, in words – but this is not the way to grow in knowing. In this way you will only increase your memory, and there is a difference between knowledge and memory.

Memory is when something known by others has been passed on to you; you have borrowed it. Knowing is something that you have experienced in yourself – it is your own, it is individual. When you say that someone is a man of knowledge, that such and such a person has immense knowledge, what you usually mean is that the person has a tremendous amount of information, a big pool of memory. He knows the scriptures by heart, he has memorized the Gita, he has crammed the Vedas. But this is not knowledge, this is memorizing – and to memorize is not something very precious. It is mechanical. Even machines can memorize. Soon only machines will have memories, and man will leave this work to the machines.

True knowledge, knowing, is a very different phenomenon: it is to know directly, it is your own realization. It is your own experience, your own seeing; it is something that you have lived and tasted yourself. It is your own, not information given by somebody else. True knowledge is self-realization, direct. There are no scriptures or doctrines in between. So studying is not the way to grow in knowing. The way to grow in knowing is awareness. The more aware you become in your actions, the more your knowing will grow, will awaken. Awareness means that whatsoever you do, you do it with such intensity and meditativeness that there is no unconsciousness left in it at all.

Try this small experiment sometime, then you will understand how deep your unconsciousness is. Look at the second hand on your watch and decide that for one full minute you will consciously go on looking at it. One minute is not such a big thing; the second hand will just make one full circle and you will consciously go on looking at it.

Let me explain the meaning of consciousness to you so that the experiment becomes easy: you will not forget the moving second hand for one minute, and you will keep on seeing it moving ahead, ahead, ahead…sixty seconds will complete one minute. You will be surprised to discover that in sixty seconds, you will miss at least three times! You will forget what you were watching. Some other thought, some other idea will enter your mind and your mind will have strayed at least three times. It is difficult for you to focus your awareness even for twenty seconds! Then you will come to know how deep your unconsciousness is, because you will not be able to watch the second hand with remembrance and awareness even for twenty seconds. The second hand will go on moving, you will forget for a moment or so, and then again you will remember that you have forgotten. By then the second hand will have moved a few seconds ahead, and during that time your awareness will have wandered off to somewhere else.

Whatever work you are doing, try to do it with awareness. There is no need to make a separate time for this experiment. If you are eating, eat consciously, chew consciously. Nobody will ever know that you are doing some spiritual discipline. The spiritual practices of sankhya are not noticeable: nobody will know if someone is doing them or not. The spiritual practices of yoga are obvious, because they involve outer activity. Sankhya’s activity is within. Breathing is happening – just become aware of it. Buddha has put much emphasis on this.

Buddha has placed much emphasis on this: that whether a man is walking, sitting, lying down or rising, one thing that is constantly present there like a heartbeat is his breathing. So why not watch the breathing itself? When the breath goes in, be aware of it; when the breath goes out, be aware of it. Don’t miss it, don’t let a single breath happen unconsciously. It will not be long before you find that your realization is growing. As your awareness of your breath grows, so will your realization. If you can put aside even one hour out of twenty-four hours to watch your breath coming in and going out, without any interruption, then the door of sankhya will be very close by. It is just a matter of pushing it slightly, and it will open.

Buddha has based his whole teaching on watching the breath – anapanasatiyoga, the discipline of watching the breath coming in and going out. Buddha used to say that if a bhikshu, a monk, could manage only this, he would need to do nothing else. It might seem to be a very small task to you, but when you look at the second hand on your watch and miss it three times in one minute, you will realize how difficult this process of watching your breath can be. But if you begin, then someday the end will also come. If you begin, then someday you will also experience.

This is an internal process. It is much more difficult than chanting Rama-Rama, because to chant Rama-Rama your awareness is not needed. A man can go on chanting Rama-Rama mechanically, his awareness is not needed at all. And it can happen that he can go on doing all his other work and also chanting Rama-Rama. He is not aware of his chanting: it goes on automatically, mechanically. So if someone wants to chant Rama-Rama, two things are involved: one is his chanting, and the other is his awareness of the chanting. Only then is it beneficial, otherwise it is useless.

Many people are doing chanting, and it is simply useless. Their chanting has made them even more retarded in their intelligence, it has not enhanced it. It has not helped their knowing, it has retarded it. This is why you may often notice that these people who chant Rama-Rama and who even wear clothes printed all over with the words Rama-Rama, are a little stupid. Their wisdom does not seem to be growing, it seems to be getting rusty. It is bound to get rusty, because intelligence, the perception involved in intellect, grows with awareness and shrinks with each action done in unawareness – and you are doing all your actions in unawareness. You just add your chant of Rama-Rama to it and that also becomes an unconscious act.

Instead of adding any new activity, it is better to bring awareness to the activities that you are already doing. Even if you have been chanting Rama-Rama, bring awareness to it. No matter what you do, decide one thing: that you will go on making efforts to do it with awareness. You may fail today, you may fail tomorrow, but don’t be worried, because in every failure is hidden the seed of success.

And if your awareness continues and a constant impact happens, one day you will suddenly discover that you are able to perform any action with total awareness. On the day you succeed in being aware, the door to sankhya is open. Nothing else is needed. No other external action is needed – one simply enters the inner sanctum of the heart. Then you will know your inner witness, because awareness is the witness.

When you do something with awareness, you become a witness. You are no more a doer. Whenever you do something in unawareness you become a doer, you are no more a witness. Whatsoever you do with awareness…. You may be eating your food: eat with awareness and you will no more be an eater, you will become a watcher of the act of eating. You may be walking on a path: walk with awareness and you will not be the walker, you will become a witness, a watcher of the one who is walking.

So if your awareness goes on growing, the witness will also go on growing in you. And when the witness in you is totally free of the doer, the outer shell of the doer breaks open and the witness sprouts forth.

-Osho

Excerpted from Flight of the Alone to the Alone, Chapter 17

You can read a related post at:  https://o-meditation.com/2010/12/04/awareness-and-effort-osho/

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