Don’t Abandon Existence – Osho

Is it not necessary to desire, to long and to seek truth and avoid the untrue, to seek truth ad renounce the false?

Divyananda, there is no way to seek truth because truth is not far away. Truth is not “there” somewhere so that you have to go to it, so that you have to reach to it; truth is not to be sought because truth is the very being of the seeker. How can you seek the seeker? How can you know the knower? That is impossible. You cannot encounter yourself. You are the truth.

Hence all seeking is futile, but one learns only through seeking. One learns this tremendously important fact, that all seeking is useless, only through seeking; there is no other way to learn it. You seek and you fail, you seek again and you fail; slowly slowly it becomes clear to you that seeking itself is the cause of missing it. Then seeking drops of its own accord. And when there is no longing, no desire, when you are utterly silent, when the very mind of the achiever has disappeared, you are surprised that what you have been seeking all along has always been with you.

Yoka says:

It is not necessary to look for truth or avoid illusion.

Why? – because to look for it is to begin in a wrong direction and to avoid illusion is foolish because illusion means that which is not. How can you avoid that which is not and how can you seek that which is? That which is is, and that which is not is not.

Yoka also says:

We know that both are comprised in emptiness, that they have no form and bounds. Non-form is neither empty nor non-empty. It is the true reality of Buddha.

One has simply to become utterly empty. And when I say “utterly empty” I mean one has not to be just empty “utterly empty” means empty of everything and also empty of emptiness. Otherwise the mind is so cunning it can now cling to a new idea of emptiness.

A disciple of Yoka was coming again and again to him, bringing his experiences that were happening in his deep meditation, and Yoka was hitting him. Whatsoever he said he would be hit, irrespective of what he was saying. He was bringing beautiful experiences: the rising of the kundalini, a great experience of light, a beautiful inner fragrance, the sound of one hand clapping – whatsoever he had heard that people had achieved through meditation he was bringing – but he was being hit again and again.

One day he came with absolute trust: “Now the Master is going to accept my experience, to recognize it – the time has come,” because that day he was going to say, “I have achieved emptiness.”

That is the ultimate. What more can there be? What can there be beyond emptiness? He was very happy that for the first time he was not going to be hit – but even before he had spoken, the Master hit him.

He said, “This is too much! I have not even uttered a single word!”

Yoka said, “It doesn’t matter what you say, it does not matter whether you say it or not – I know. I knew the moment you entered in the room that you were again here with some foolish idea.”

He said, “But sir, you should have listened. This is not a foolish idea; this is the experience of all the Buddhas!”

So Yoka said, “Yes, so you say. It seems you are hankering for another hit!”

And the disciple said, “Sir, I have experienced emptiness!”

Yoka laughed, hit him and said, “Throw it away! It is all nonsense!”

The disciple said, “How can I throw emptiness? I can throw everything else!” That was the first time that he argued with the Master; obviously, his argument seems to be logical. You can throw the experience of light because you are the experiencer. You can throw the experience of energy – you are the experiencer. Any experience can be thrown, but how can you throw the experience of emptiness? There is nothing to throw!

The disciple said, “How can I throw emptiness?”

Then the Master hit him hard and said, “Then carry it out – but do something. Either throw it or carry it out.”

And the disciple said, “What are you asking me? I cannot carry it out because it is just empty, and I cannot throw it either.”

The Master said, “Now you are clinging to the idea of emptiness. This is not emptiness – this is not true emptiness. Now you are full of the idea of emptiness. Once it was light, once it was energy, once it was fragrance now it is emptiness. It is nothing but labels changing. And unless you throw this too you will not be truly empty. A truly empty person is neither empty nor nonempty. There is nothing to experience, not even emptiness. And in that state of silence when there is nothing to experience – no object, no content, but only consciousness, only the observer and nothing to observe only the seer and nothing to see – one attains truth.”

Yoka says:

Our spirit is like a clear mirror thus it reflects the universe harmoniously. Our spirit and the universe are one.

Once you are utterly empty you are a mirror. You are not only aware of your inner truth; you become aware of the truth of the whole existence. And they are not two; they are two aspects of the same phenomenon, two sides of the same coin – the outer and the inner.

All manner of troubles arise if we abandon existence to obtain emptiness; that too is sickness.

Listen to these tremendously significant words of Yoka. Yoka is one of the great Zen Masters. He says: 

All manner of troubles arise if we abandon existence to obtain emptiness; that too is sickness. It is like throwing oneself into the fire to escape drowning. 

Don’t abandon existence. Don’t abandon the ordinary existence in any effort for some illusory truth, for some illusory longing for God. Leave that for the fools. The intelligent person simply lives moment to moment with no desire to seek anything, with no expectation of finding anything. He simply lives moment to moment, joyously. His life is very ordinary; he has no desire to be extraordinary. He has no desire to be a Buddha, hence he is a Buddha. He has no desire to be extraordinary, hence he is extraordinary. Because every ordinary person has the desire to be extraordinary; only extraordinary people don’t have that desire.

If we try to grasp truth or if we wish to escape error and illusion, we practice discrimination, an artificial and erroneous attitude.

Once you say, “This is truth and that is untruth,” you have started discriminating – and to discriminate is the disease of the mind. That is the function of the mind: to discriminate. “This is right, that is wrong. This is true, that is false. This is worldly, that is spiritual. This is materialist, that is religious.” Once you start discriminating there is no end to it and you are in the grip of the mind. Drop discriminating and you are out of the grip of the mind. To be out of the grip of the mind is to be free, is to know what freedom is.

Most men forget spirit treasure, they have to recourse to dualist thinking and abandon the true nature of spirit. To pass the barrier of Zen by means of zazen, we should finish with reason, knowledge, illusion. Then we shall attain to supreme wisdom and enter into the palace of nirvana.

Nirvana is not somewhere else; it is your inner space. Just get out of the clutches of the mind. Your mind is like an octopus: if somehow you get free of one of the legs of the octopus, there are other legs. There are gross legs and there are subtle legs, and by the time you start getting free of the other legs you are getting entangled into other legs. It goes on and on in circles.

The man who escapes from the world, what is he saying? In the East for thousands of years people have been renouncing the world because they say it is illusion. If you truly understand that it is illusion, then what is there to renounce?

These fools even come to me and they ask, “What kind of sannyas are you teaching people? Sannyas means renunciation. They should leave the world, but they live in the world. Not only do they live in the world, they live more deeply and totally in the world than other worldly people! What kind of sannyas is this?” They think I am teaching a wrong kind of sannyas.

I am teaching the ultimate sannyas, not a wrong kind but for the first time the right kind. The wrong kind has prevailed for a long time, for centuries. See the stupidity of the whole thing: you call something illusory and then you escape from it. If it is illusory there is no need to escape. It should be so simple! If it is real then why escape? If it is real then how can you escape?

Nobody renounces their dreams. Or do you renounce them every morning when you wake up – “I renounce all my dreams. I renounce all the treasures that I had in my dreams. I renounce the kingdom of my dreams”? You don’t renounce them, otherwise people would laugh at you – you have gone mad! Dreams are dreams.

And these so-called spiritual people have been telling the world that the world is a dream – renounce it. What nerve – to call it a dream and in the same breath to say, “Renounce it”! Either it is not a dream or it is a dream – make sure what it is. And either way you cannot renounce it. If it is a dream there is no point in renouncing; if it is a reality, how can you renounce reality? – Because reality is synonymous with God.

Hence I teach: Rejoice! There is no need to renounce anything – there is nothing to be renounced. Rejoice, and rejoice more totally! Rejoice in a multi-dimensional way. Dance, sing, be blissful. Let laughter be your life, let love be your life. That is the only true way to know what is.

-Osho

From Walking in Zen, Sitting in Zen, Chapter 14

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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What Is, Is, What Ain’t, Ain’t – Osho

Veet Kalpu means – and it has to be remembered by and by – that you start dropping your imagination. What is, is, what ain’t, ain’t. Let that be your mantra.

Do all meditations that are available here, but I am giving you a special meditation too: a zazen method.

Every day at least for one hour, sit silently anywhere — go to the river, or to the garden, or here in the ashram, somewhere where nobody is disturbing. Relax the muscles of the body; don’t strain. With closed eyes, tell the mind, ‘Now go on. Do whatsoever you want to do. I will witness and I will watch.’

And you will be surprised — for a few moments you will see that the mind is not working at all. For a few moments — sometimes just for a second — you will see that the mind is not working at all, and in that gap you will have a feel of reality without imagination. But it will be only for a moment, a very small moment, and then the mind will start working.

When the mind starts working and thoughts start running and images floating, you will not become aware immediately — only later on, after a few minutes, will you become aware that the mind is working and you have lost your way now. Then again hold your attention; tell the mind ‘Now go on, and I will be just a witness’ and again the mind will stop for a second.

Those seconds are tremendously valuable. Those are the first moments of reality… first glimpses of reality, first windows… very small. Just small holes and they come and go, but in those moments you will start having the taste of reality.

So continue other meditations, you have to do a few groups, but this is a special method that you have to do on your own. And slowly, slowly, by and by, you will see that those intervals are bigger and bigger. They will happen only when you are tremendously alert.

When you are tremendously alert the mind does not function, because the attention itself functions like a light in a dark room. When the light is there, darkness is not there. When you are present, the mind is absent — your presence is the mind’s absence. When you are not present, the mind starts functioning. Your absence is the mind’s presence.

So when you are present there is no imagination. When imagination is there, you are not there — and you both cannot be together. That has never happened and cannot happen by the very nature of things.

So just do this method on your own, and as I told you, this name will take your whole life to decode… because if you can come to know reality as it is without imagination, you have come home! Then there is nothing else to be achieved .

— Osho

From What Is, Is, What Ain’t, Ain’t, Chapter One

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

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

 

A Mirror without Dust – Osho

Today you said that the way to enlightenment is long and arduous, and also that it is here and now, now or never. As it is here-now, how can it be long and arduous?

That’s why it is long and arduous – because you are not here-now. You are far away from here now. You will have to come, you will have to journey.

When I say truth is not far away, I mean TRUTH is here-now – I don’t mean you are not far away from truth. YOU are far away from truth. Truth is not far away from you, God cannot be far away from you. God exists in you as you. God exists as eternity, not as past or future. God simply is. How can God be far away? There is no place for him to be far away. He is all over the place. He is everywhere… in your breathing, in your heartbeat. But you are not here.

God has not gone away: you have gone away from him.

You have to understand this. For example, in the night you sleep and you dream – you dream you have gone to the moon. You are here, but the dream has taken you far away. In the morning when you awake, you will not find yourself on the moon – you will be here in Poona. But in the dream you were far away from your reality. You have to come back from your dreams… and the journey is arduous because you have invested so much in those dreams, and you are hoping to gain so much from those dreams, and you have lived in those dreams for so long that they have become reality, your reality.

The East calls this dreaming state of mind maya – illusion. And then you can go on searching for God in your illusions and you will not find him. You have to awake. And to be awake is arduous because a thousand and one dreams will be shattered. And in those dreams all your joys, all your so-called successes, ambitions, are involved. Your whole ego is involved. The ego will be shattered.

You are here but the ego has gone to the moon – and the ego can only live through dreams, it can only live through illusions. It is nourished by illusions. The more illusions you have, the more grandiose an ego you have. The greater your illusions, the bigger your ego. It is very difficult to renounce those dreams.

In the East this is called sannyas: to renounce those dreams. When it is said, “Renounce the world,” it is not meant the actual world – the wife, the husband, the children, the house, the marketplace.  No, not at all. What is really meant is this dream world in which you go on constantly moving away from yourself and away from reality. Renounce the dreams! And that is arduous.

Now, let me read your question again:

Today you said that the way to enlightenment is long and arduous, and also that it is here and now, now or never. As it is here-now, how can it be long and arduous?

That’s why. You are not to go anywhere, you have to come here! You have already gone somewhere. You have moved away from your innermost core. You never come home. And God exists there, but you keep God at your back. Your eyes are roaming far away in distant stars; they never come back. From one star to another you go on hopping. Your mind is a vagabond.

So it is arduous and yet it is easy. The contradiction is only apparent. It is arduous because of you: it is easy because of God. If you think of God you can take it very easily, you can relax. If you depend on yourself, it is very arduous.

That’s why I say if you depend on yourself, if you depend on your effort, you may never come back – because it is through effort that you have gone away. You have to surrender. In that very surrendering, grace descends.

And what can you surrender? What have you got? Why are you so afraid of surrendering? You have got only dreams and nothing else, just soap-bubbles.

Surrender your dreams and the truth is here-now. That’s why I say NOW OR NEVER – – because existence always exists in the now, and the mind exists in the then. Existence is here and the mind is always there, and they never meet. Here and there never meet; now and then never meet. Just look deep down in your mind: it is very rare to come across a contemporary.

Somebody is living five thousand years back; he is still part of the days of Rig Veda. He is still reading Rig Veda. He is still following the Vedic ritual. Five thousand year have passed, but he has not come here, now. He lives there – in the dead, in the gone, in the memory.

Why do you call yourself a Hindu or a Christian, or a Mohammedan or a Jain? To call yourself these things simply means you cling to the past. These are names that come from the past. Here-now you are only a consciousness, neither Hindu, nor Mohammedan, nor Christian. If you get entangled with the past, you are a Hindu, or a Brahmin or a Sudra. Or there are a few other people who think they are very progressive: communists, socialists. They are involved in the future, hence they think they are very progressive. But to be in the past is to be as far away from the present as to be in the future. It makes no difference.

There are two kinds of mind in the world. One: involved with the past, the orthodox mind; and the other: involved in the future, the so-called revolutionary mind – but both are minds. The orthodox thinks the golden age has passed, the Ram-Rajya has passed. And the revolutionary, the so-called revolutionary, thinks the golden age has to come, the Utopia has yet to happen. His eyes are there on the distant future. But there is no difference between these two; they are the same kind of people. Both are avoiding the present, both are escaping from the present, both are denying reality. So a communist or a Mohammedan, a socialist or a Hindu, to me are all in the same boat – the boat of time.

Whom do I call religious? The man who is not more in the boat of time, who starts living in eternity, who lives in the now, who has no past and no future. Who does not go to the Rig Veda and who does not go to Das Kapita – who simply goes in himself. Who looks at the sun that is there on the horizon, and who listens to the birds that are singing right NOW, who looks at the trees that are blooming. Just see that quality of being; here, that collectedness, that integrity, that centering I call religiousness.

Religion does not mean affiliation. Religion means being in reality without any dreams. Dreams come either from the past or from the future. A religious man is an empty man, a hollow bamboo. He allows the reality to live through him, he flows with it. He has no goals, he is not going anywhere. He is just being here, as God is just being here… hence the meeting.

That’s why I say now or never. Now is eternity. By ‘never’ I am denying time: I am saying you will not find God in time.

The present is not part of time that has to be remembered. Ordinarily you have been taught that time has three tenses: past, present, future. That is absolutely wrong. It has no understanding about time. Time has only two tenses – past and future. The present is not part of time: the present is part of eternity. The present is that which abides, which is always. To relax into it is meditation, or call it prayer. And to know it is celebration. Infinite joy starts showering on you, great benediction descends – because with the past and the future all worries disappear, all dreams disappear.

That’s what Ikkyu means when he says the original mind is clean, clean of all ideas. It is a mirror without dust. It simply mirrors that which is.

-Osho

From Take It Easy, V.1, Chapter Four

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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What is this You in Yourself? – Osho

So we have to understand what meditation is.

Gautam Buddha, the founder of Zen, the founder of all great meditative techniques in the world, defines it in one word. Somebody asked him one day, ‘Bhagwan, what is meditation? What is it all about?’ And Gautam Buddha said a single word, he said: Halt! That was his definition of meditation. He says, “If it halts, it is meditation.” The full sentence is: “The mad mind does not halt. If it halts, it is meditation.”

“The mad mind does not halt. If it halts, it is meditation.” Meditation is a state of thoughtless awareness: Meditation is a state of non-emotional, non-sentimental, non-thinking awareness. When you are simply aware, when you become a pillar of awareness. When you are simply awakened, alert, attentive. When you are just a pure awareness.

How to enter into it? The Zen people have a special word for the entry, they call it hua t’ou. This Chinese word means ante-thought, or ante-word. The mind, before it is stirred by a thought, is called hua t’ou. Between two thoughts there is a gap, that gap is called hua t’ou.

Watch. One thought passes on the screen of your mind – on the radar screen of your mind one thought passes like a cloud. First it is vague – it is coming, it is coming – then it is there suddenly on the screen. Then it is moving, then it has gone out of the screen, again it becomes vague and disappears… another thought comes. Between these two thoughts there is a gap – for a single moment or a split second the screen is without any thought.

That state of pure no-thought is called hua t’ou – ante-words, ante-thought, before the mind is stirred. Because we are not alert inside, that’s why we go on missing it – otherwise meditation is happening each moment. You have just to see it happening, you  have just to become aware what treasure you are carrying always within you. It is not that meditation has to be brought from somewhere else. The meditation is there, the seed is there. You have just to recognize it, nurture it, take care of it, and it starts growing.

The interval between two thoughts is hua t’ou. And that is the door to enter into meditation. hua t’ou – the word literally means ‘word head’. ’Word’ is a spoken word, and ‘head’ is that which precedes the word. hua t’ou is the moment before a thought arises. As soon as a thought arises it becomes a hua weihua wei literally means ‘word tail’. And then when the thought has gone or the word has gone and there is a gap again, it is again hua t’ou. Meditation is looking into this hua t’ou.

“One should not be afraid of rising thoughts,” says Buddha, “but only of the delay in being aware of them.” This is a tremendously new approach towards the mind, never attempted before Buddha. Buddha says one should not be afraid of rising thoughts. One should only be afraid of one thing – of not being aware of them, of being delayed in awareness.

When a thought arises, if with the thought your awareness is also there – if you can see it arising, if you can see it coming, if you can see it there, if you can see it going – then there is no problem at all. This very seeing, by and by, becomes your citadel. This very awareness brings you many fruits. You can first see, when you see that you are not the thought. Thought is separate from you, you are not identified with it. You are consciousness and it is content. It comes and goes – it is a guest, you are the host. This is the first experience of meditation.

Zen talks about two words: foreign dust. “And this is just where we would begin our training.” Zen says, “For instance, a traveler stops at an inn where he passes the night or takes his meal. And as soon as he has done so, he packs and continues his journey, because he has no time to stay longer. As for the host of the inn, he has nowhere to go.

“The deduction is that the one who does not stay is the guest, and the one who does stay is the host. Therefore, a thing is foreign when it does not stay. Again, in a clear sky when the sun rises and sunlight enters the house through an opening, the dust is seen moving in the ray of light – whereas the empty space is unmoving. Therefore that which is still is voidness, and that which moves is dust. Foreign dust illustrates false thinking and voidness illustrates self-nature – that is, the permanent host who does not follow the guest in the latter’s coming and going.”

This is a great insight. Consciousness is not the content. You are consciousness: thoughts come and go, you are the host. Thoughts are the guests – they come and stay for a while, take a little rest, or their food, or stay overnight, and then they are gone. You are always there. You are always the same, you never change you are eternally there. You are eternity itself.

Watch it. Sometimes you are ill, sometimes you are healthy, sometimes you are depressed, sometimes you are happy. One day you were very very small, a child, then you became young, and then you became old. One day you were strong; one day comes, you become weak. All these things come and go, but your consciousness remains the same. That’s why, if you look inside, you cannot reckon how old you are – because there is no age. If you go inside and look and try to find out there how old you are, there is no age, because there is no time. You are exactly the same as when you were a child or when you were young. You are absolutely the same inside.

For age you have to look at the calendar, at the diary, at your birth certificate – you have to look for something outside. Inside you will not find any age or aging. Inside there is timelessness. You remain the same – whether there is a cloud called depression or the cloud called happiness, you remain the same.

Sometimes there are black clouds in the sky – the sky does not change because of those black clouds. And sometimes there are white clouds also, and the sky does not change because of those white clouds. Clouds come and go, and the sky remains. Clouds come and go, and the sky abides.

You are the sky and thoughts are the clouds. The first thing, if you watch your thoughts minutely, if you don’t miss them, if you look at them directly, will be this understanding – and this is a great understanding This is the beginning of your Buddhahood, this is the beginning of your awakening. You are no more asleep, you are no more identified with the clouds that come and go. Now you know you abide forever.

Suddenly all anxiety disappears. Nothing changes you, nothing will ever change you – so what is the point of being anxious, in anguish? What is the point of being worried? No worry can do anything to you – these things come and go, they are just ripples on the surface. Deep in your depth, not a single ripple ever arises. And you are there, and you are that. You are that being. Zen people call it the state of being a host.

Ordinarily, you have become too much attached with the guests – hence your misery. One guest comes, you become too much attached. And then the guest is packing and is leaving, and then you cry and you weep and you run around and you go with him – at least to see him off, to give him a send-off. And then you come crying and crying – one guest has left and you feel so miserable. And another guest comes and again you fall in with the guest, again you become identified with the guest, and again he is going.

Guests come and go, they don’t stay! They can’t stay, they are not to stay, they are not meant to stay.

Have you watched any thought? It never stays, it cannot stay. Even if you want to make it stay, it cannot stay. Try. That’s what people try sometimes – they try to keep one word in the mind. For example, they want to keep one sound aum in the mind. For a few seconds they remember, and then it is gone, slipped. Again they are thinking of their market, of their wife, of their children…. Suddenly they become aware – where is that aum? It has slipped.

Guests are guests – they have not come to stay there. Once you see that all that happens to you is going to move away from you, then why be worried? Watch: let them be there, let them pack, let them leave. You remain. Can you see the peace that arises if you can feel that you always abide? This is silence. This is an unworried state. This is non-anguish. Suffering ceases the moment identification ceases. Don’t get identified – that’s all. And if you can watch somebody who lives in such eternal timelessness, you will feel a grace, a coolness, a beauty, around him.

It happened – the story is about Buddha, a beautiful story. Listen to it carefully, because you can miss it.

One day, at mealtime, the World Honored One put on his robe, took his bowl and entered the great town of Sravasti to beg for his food. After he had begged from door to door, he returned to his place. When he had taken his meal, he put away his robe and bowl, washed his feet, arranged his seat, and sat down.

Go slowly, as if the film is moving very slowly. It is a Buddha film, and Buddha films move very slowly. Again, let me repeat it…

One day, at mealtime, the World Honored One put on his robe, took his bowl and entered the great town of Sravasti to beg for his food. After he had begged from door to door, he returned to his place. When he had taken his meal, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. 

Visualize Buddha doing all this and then sitting down on his seat.

This shows the Buddha’s ordinary life and daily activities which were similar to those of others and had nothing special about them. There is, however, something which is uncommon, but very few know it.

What is that? What is that uncommon unique quality? – because Buddha is doing ordinary things. Washing his feet, arranging his seat, sitting down, putting away his robe, putting away his bowl, going to bed, coming back – ordinary things everybody is doing.

At the time, one of Buddha’s disciples – a great disciple – Subhuti, who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: “It is very rare, O World Honored One! It is very rare!”

Now, nothing rare seems to be there on the surface. Buddha coming, putting away his robe, putting away his bowl, arranging his seat, washing his feet, sitting on the seat – there seems to be nothing unusual. And this man, Subhuti….

Subhuti is one of the most insightful disciples of Buddha – all great beautiful stories about Buddha are concerned with Subhuti. This is one of those stories, very rare.

At the time, the elder Subhuti, who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: “It is very rare, O World Honoured One, it is very rare!

Never seen before, it is unique.

The Tathagata’s daily activities were similar to those of other men but there was here one thing which was different, and those who sat face to face with him did not see it. That day, suddenly Subhuti uncovered it, praised it, and said: “Very rare! Very rare!”

Alas! The Tathagata had been thirty years with his disciples and they still did not know anything about his common acts of daily life. As they did not know, they thought these acts were ordinary and let them pass unnoticed. They thought only that he was similar to others and were, therefore, suspicious of and did not believe what he said. Had Subhuti not seen clearly, no one would really know the Buddha. 

So say the scriptures.

If there was not a Subhuti, nobody would have seen what was happening inside. What was happening inside? Buddha remains the host. Not for a single moment does he lose his eternity, timelessness. Buddha remains meditative. Not for a single moment does he lose his hua t’ou. Buddha remains in his samadhi – even when he is washing his feet, he is washing so alertly, so aware, so consciously. Knowing well that “These feet are not me.” Knowing well that “This bowl is not me.” Knowing well that ’This robe is not me.’ Knowing well that “This hunger is not me.” Knowing well that “All that is around me is not me. I am just a witness, a watcher of it all.”

Hence the grace of Buddha, hence this unworldly beauty of Buddha. He remains cool. This coolness is what meditation is. It has to be attained by being more alert of the host, by being more alert of the guest, by getting disidentified with the guest, by disconnecting yourself from the guest. Thoughts come and go, feelings come and go, dreams come and go, moods come and go, climates change. All that changes is not you.

Is there something that remains unchanging? That’s you. And that is God. And to know it, and to be it, and to be in it, is to attain to samadhi. Dhyana is the method, meditation is the method, samadhi is the goal. Dhyana is the technique to destroy this identification with the guest. And samadhi is dissolving into the host, abiding in the host, getting centered there.

Each night one embraces a buddha while sleeping,

Each morning one gets up again with him.

When rising or sitting, both watch and follow one another.

Whether speaking or not, both are in the same place.

They never even for a moment part,

But are like the body and its shadow.

If you wish to know the Buddha’s whereabouts,

In the sound of your own voice there is he. 

This is a Zen saying: “Each night one embraces a Buddha while sleeping.” The Buddha is always there, the non-Buddha is also there. In you meet the world and nirvana, in you meet God and matter, in you meet the soul and the body. In you meet all the mysteries of existence – you are a meeting-place, you are a cross-roads. On one side the whole world, on the other side the whole of God. And you are just a link between the two.

Now, it is only a question of emphasis. If you go on focusing yourself on the world, you remain in the world. If you start changing your focus, if you shift your focus and you start focusing on consciousness, you are God. Just a small change, as if one changes a gear in the car – just like that.

“Each night one embraces a Buddha while sleeping, each morning one gets up again with him.” He is always there, because consciousness is always there; not for a single moment is it lost.

“When rising or sitting, both watch and follow one another.” The host and the guest, both are there. Guests go on changing, but somebody or other is always there in the inn. It is never empty – unless you become disidentified with the guest. Then an emptiness arises. Then sometimes it happens your inn is empty; there is only the host sitting at ease, not being bothered by any guests. Traffic stops, people don’t come. Those moments are of beatitude; those moments are of great blessing.

“Whether speaking or not, both are in the same place.” When you are speaking, there is also something silent in you. When you are lusting, there is something beyond lust. When you are desiring, there is somebody who is not desiring at all. Watch it, and you will find it. Yes, you are very close, and yet you are very different. You meet, and yet you don’t meet. You meet like water and oil; the separation remains. The host comes very close to the guest. Sometimes they hold hands and hug each other, but still the host is the host and the guest is the guest. The guest is one who will come and go; the guest will go on changing. And the host is one who remains, who abides.

“They never even for a single moment part, but are like the body and its shadow. If you wish to know the Buddha’s whereabouts, in the sound of your own voice there is he.” Don’t go on looking for the Buddha somewhere outside. He resides in you – he resides in you as the host.

Now, how to come to this state of the host? I would like to talk to you about a very ancient technique; this technique will be of tremendous help. To come to this unknowable host, to come to this ultimate mystery of your being, this is the way – one of the very simple ways Buddha has proposed.

Deprive yourself of all possible relationships, and see what you are. Suppose you are not a son to your parents, nor the husband to your wife, nor the father to your children, nor a relative to your kindred, nor a friend to your acquaintances, nor a citizen to your country, and so on and so forth – then you get you-in-yourself.

Just disconnect. Some time once a day, sit silently and disconnect yourself of all connections. Just as you disconnect the phone, disconnect yourself of all connections. Don’t think any more that you are a father to your sons – disconnect. You are no more a father to your son, and you are no more a son to your father. Disconnect that you are a husband or a wife; you are no more a wife, no more a husband. You are no more a boss, no more a servant. You are no more black, no more white. You are no more Indian, no more Chinese, no more German. You are no more young, no more old. Disconnect, go on disconnecting.

A thousand and one connections are there – just go on disconnecting all the connections. When you have disconnected all the connections, then suddenly ask: Who am l? And no answer comes – because you have already disconnected all those answers that would have come.

Who am I? And an answer comes, “I am a doctor” – but you have disconnected with the patients. An answer comes, “I am a professor” – but you have disconnected yourself from your students. An answer comes, “I am Chinese” – but you have disconnected it. An answer comes, “I am a man or a woman” – but you have disconnected it. An answer comes, “I am an old man” – but you have disconnected it.

Disconnect all. Then you are in yourself. Then for the first time the host is alone and there is no guest. It is very good sometimes to be alone without any guest, because then you can see into your hostness more closely, more carefully. The guests create turmoil, the guests create noise, and they come and demand your attention. And they say, “Do this, and hot water is needed, and where is the breakfast? And where is my bed? And there are bed bugs’… and a thousand and one things. And the host starts running after the guest. Yes, of course, you have to take care of these people.

When you are completely disconnected, nobody bothers you – nobody can bother you. Suddenly you are there in all your aloneness – and that purity of aloneness, that pristine purity of aloneness. You are like virgin land, the virgin peak of a Himalaya where nobody has ever traveled. This is what virginity is.

This is what I mean when I say, “Yes, Jesus’ mother was a virgin.” This is what I mean. I don’t agree with Christian theologians – whatsoever they say is all bull. This is what virginity is – Jesus must have been conceived by Mary when she was in such a disconnected state. When you are in such a disconnected state, of course if a child enters he can only be a Jesus, nobody else.

In ancient India there were methods for how to conceive a child. Unless you are tremendously in deep meditation, don’t make love. Let meditation be a preparation for love: that is the whole meaning of tantra. Let meditation be the basis – only then make love. Then you invite greater souls. The deeper you are, the greater soul will be invited.

Mary must have been absolutely disconnected in that moment when Jesus penetrated her. She must have been in this virginity; she must have been a host. She was no more a guest and she was no more clamored at by the guest and no more identified with the guest. She was not the body, she was not the mind, she was not her thoughts, she was not a wife, she was nobody. In this nobodiness she was there, sitting silently – a pure light, a flame without any smoke around it, a smokeless flame. She was virgin.

And I say to you, exactly the same is the case when Buddha is conceived or when Mahavira is conceived, or Krishna is conceived or Nanak is conceived – because these people cannot be conceived in any other way. These people can enter only the most virgin womb. But this is my meaning of being a virgin. It has nothing to do with the foolish ideas that go around – that she never loved a man, that Jesus was not conceived with a man, that Jesus was not the son of Joseph.

That’s why Christians go on saying: “Jesus the son of Mary.” They don’t talk about his father; he was not a father. Son of Mary and son of God – there was no Joseph in-between. But why be so angry about poor Joseph? Why can’t God use Joseph too, if he can use Mary? What is wrong in it? He uses Mary for the womb – that does not spoil the story. Then why not use Joseph too? The womb is half the story, because one egg from the mother has been used. Then why not use another egg from Joseph? Why be so angry at this poor carpenter?

No, God uses both. But the state of consciousness must have been of the host. And really, when you are the host there is no wonder if you receive the greatest guest: Jesus comes in. If you are dis-identified from all the guests, then God becomes your guest. First you become the host, pure host. Then God becomes your guest.

When you are disconnected… you-in-yourself. Now ask yourself: “What is this you-in-yourself’?”  You can never answer this question – it is unanswerable, because it is cut off from all knowable relationships. This way one stumbles upon the unknowable; this is entering into meditation. When you have become settled into it, utterly settled, it becomes samadhi.

-Osho

Excerpt from Zen: The Path of Paradox, V.2, Chapter Three

Copyright© OSHO International Foundation

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

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Awareness Plus Action – Osho

The reality is always there waiting just near your heart, near your eyes, near your hands. You can touch it, you can feel it, you can live it – but you cannot think it. Seeing is possible, feeling is possible, touching is possible – but thinking is not possible.

Try to understand the nature of thinking. Thinking is always about, it is never direct. You can see the reality, but you will have to think about it and ‘about’ is the trap, because whenever you think about you have moved away. ‘About’ means indirect. ‘About’ means you will not see this flower here and now, you will think about it, and the ‘about’ will become a barrier. Through that ‘about’ you will never reach to this flower.

Seeing is direct, touching is direct – thinking is indirect. That’s why thinking misses. A lover can know the reality, even a dancer can know it, a singer can feel it, but a thinker goes on missing it.

I have heard about one Jewish philosopher. He was an ordinary peasant but very philosophic. His name was Yossel. He would think about everything, as philosophers do. It was very difficult for him to do anything because thinking would take all his time, and by the time he was ready the opportunity was lost.

Once he went to the market, to a nearby village, to sell his wheat. He told his wife, “As soon as I am able to sell the wheat, immediately I will send you a telegram.”

He sold the wheat with much profit so he wrote a telegram, went to the post office, filled in the form – and then started thinking about it.

He wrote: “Wheat sold profitably. Coming tomorrow. Love and kisses, Yossel.”

Then he started thinking and he thought, “My wife will think I have gone mad. Why ‘profitably’? Am I going to sell my wheat at a loss?” So he crossed out the word ‘profitably.’ Then he became more concerned, because if he could miss and write a wrong word he may have made other errors also. So he looked, started thinking about each word.

Then he said, “Why ‘coming tomorrow’? Am I going to come next month? Or next year? My wife knows that I will come as soon as the wheat is sold.” So he crossed out the words ‘coming tomorrow.’

Then he thought, “My wife already knows that I have come to sell the wheat, so why write, ‘sold wheat’?” He crossed that out too. And then he started laughing. He said, “I am writing to my own wife. Why should I write ‘love and kisses’? Am I writing to somebody else’s wife? And is it her birthday or Yom Kippur or something?”

He crossed out that too.

Now only his name remained: Yossel. He said to himself, “Yossel, have you gone mad? Your wife already knows your name.” So he tore up the telegram, happy that he had saved much money and foolishness.

But this is how it happens: if you go on thinking ‘about’, you miss the whole life – everything is crossed out by and by. In the end you are also crossed out – not only is the word crossed out, you are also in the end crossed out. Thinking becomes smoke; everything moves into it and everything is finished.

And action becomes impossible – even to send a telegram is not possible. Action becomes impossible because action is direct and thinking is indirect. They never meet.

This is the problem in the world. People who think, they never act; and people who don’t think, they go on acting. The world is in misery. People who are fools, they go on acting because they never think, they jump in everything. Hitlers and Napoleons and Maos, they go on doing things, and wise people, the so-called thinkers – Aristotle, or Kant, or Hegel – they go on thinking, they never do anything.

The problem for a man who is seeking reality is how to stop the vicious circle of thinking, yet be aware. Because fools also don’t think, but they are not aware. Be aware – the energy that moves into thinking should become awareness. Consciousness that goes on in a vicious circle with thinking should be retained, purified. Thinking should stop, the whirling of consciousness should stop, but not consciousness. Consciousness should become more crystallized and action should be there, action should not stop.

Awareness plus action, and you will attain reality immediately. And not only you – you will create a situation in which others can also attain reality. You will become a milieu, a climate around which things will start happening. That’s what happened with a Buddha, with a Sosan, with a Chuang Tzu.

Remember: action is good, thinking is a vicious circle; it never leads anywhere. So thinking has to stop but not action. There are people who will go on thinking; action will stop. That’s how it happens when a person renounces life, moves to the forest or the Himalayas. He renounces action, not thinking. He renounces the world where action was needed. He is renouncing reality itself, because through action you come in contact with reality. Seeing is action, moving is action, dancing is action, painting is action. Whatsoever you do, you come in contact with reality.

You have to become more and more sensitive in your doing. Doing is not to be renounced; action should be totally there, because that is the passage through which you move into reality and the reality moves into you. Try to understand, because this is very basic – basic to me: renounce thinking, don’t renounce action.

There are people who go on thinking, and there are people who go on renouncing action. But in the Himalayas what will they do? Then the whole energy, not moving in action, will move into thinking. They will become great philosophers. But philosophy is a fool’s land; you live in words, not in realities. Love disappears, only the word ‘love’ is retained. God disappears; because he was there in the fields, in the market, in the world, but the word ’God’ is retained. Actions disappear, only concepts are carried. Your head becomes your whole being.

Avoid. Never renounce action, only renounce thinking. But if you renounce thinking there is a possibility you may become unconscious, or you may become a fool. You may start doing anything whatsoever, because now you don’t know what to do, and you don’t think. You may go crazy.

Thinking is to be renounced, but you are not to become more unaware, more unconscious. You have to become more conscious.

This is the whole art of meditation: how to be deep in action, how to renounce thinking, and how to convert the energy that was moving into thinking to become awareness.

It is going to be very delicate and subtle, because if you miss a step you fall into infinite ignorance.

It is easy to drop thinking, but then you go to sleep. Every day in deep sleep it happens: you renounce, thinking stops – but then you are no more there, consciousness drops. Your consciousness has become too attached, associated, with thinking, so whenever thinking stops you fall into a coma.

And this is the problem. One has to renounce thinking and not fall into a coma, because the coma will not lead you to reality. If you fall unconscious you are not going into reality, you are simply fast asleep: the conscious has merged into the unconscious. Just the reverse has to be attained: the unconscious merges into the conscious. If the conscious falls into the unconscious you fall into a coma, and if the unconscious falls into the conscious and becomes conscious itself, you become enlightened, you become a Buddha, a Sosan.

And it is very easy to help the conscious fall down into the unconscious, because it is a very small fragment. One tenth of your being is conscious, nine tenths of your being is unconscious. Just a small fragment has become conscious, and that too is always wavering. Any moment it can fall, it is very easy.

That’s how it happens in intoxication: you take alcohol, the conscious falls into the unconscious.

Hence the appeal in all the ages and all the climates and in all the countries of alcohol. And this is what happens when you take a drug: the conscious falls into the unconscious.

It is beautiful because thinking stops. Sleep is beautiful and you have many, many dreams. And if you are a good dreamer then a drug will give you beautiful dreams – fantastic, more colorful than any dream can be, more luminous. You move into paradise, into a dreamland, but you are not moving into reality.

LSD, marijuana, mescaline, or any drug, gives you only a good sleep, and in that good sleep you dream. Those dreams are colorful, and your life is so poor and your life is such a misery that you would even like to live those dreams rather than live in this miserable life. You would choose – if that was the only choice – to live in a beautiful dream rather than to live in this miserable life. This life is like a nightmare. Even if a drug is only going to give you a luminous dream, colorful, three dimensional, why not take it? Because what is there in this life? Because life is in such a mess you choose dreams.

Drugs, alcohol, or other sorts of intoxicants, they have always been used by religious people. But through them you never move into the reality. Through them you fall into a torpor, into a coma. And in that coma you can have dreams.

And if you have been thinking too much about God, you can see God, because you can project your own dreams. Dreams can be directed and guided. If you have been thinking too much of Christ, then while under the influence of a drug Christ will appear to you. This is your own mind playing games. If you have been too much attached to Krishna then he will be standing there with his flute on his lips, singing and dancing. If a Hindu, a devotee of Krishna, takes LSD he will see Krishna, and a Christian will see Jesus, and a Buddhist will see Buddha – but these are mind projections. Reality is miserable but don’t hanker after dreams, because if you hanker after dreams then there is only one way: how to help the conscious become unconscious again.

A small part has come up out of unconsciousness, and that is the beauty of a human being. Agony and ecstasy both, but that is the beauty of a human being, that he has become an island in a vast unconscious. This island has to grow higher and higher so it becomes a continent. Through drugs it will go again underwater, you will live again the life of an animal or a tree – beautiful in themselves but not worthy of you, because you are losing so much. And you could have attained reality; that island could have become a continent. But not only drugs – there are other subtle means also to help the conscious become unconscious.

Through music it can be done, through chanting it can be done. If you repeat a mantra continuously you will fall asleep, because anything monotonous brings coma.

They are subtle means, on the surface not like drugs. In every temple, church it is going on – and temples and churches are against drugs, and they don’t know what they are doing. They are also using subtle drugs, not so crude as LSD or marijuana but still drugs – because when you chant a certain word continuously it gives you sleep, it cannot give you anything else.

You relax. The very chanting gives you a deep boredom. The same word – ram, ram, ram – you go on, you go on, you go on… What will you do? Because mind remains alert only if something new is happening, otherwise mind goes to sleep. If something new is happening then mind is alert. If nothing new is happening, only ram, ram, ram, a chanting, and you know again and again it will happen, infinitely, the mind starts feeling sleepy.

Every mother knows this. Whenever a child is not going to sleep she will repeat a line of a song, very simple, two, three words, and she will repeat the same again and again – a lullaby. It becomes a mantra and the child goes to sleep. And the mind is the same – whether you are a child or an old man makes no difference – the mind goes into sleep through lullabies, but the process is the same.

Thinking has to be stopped, but not by becoming unconscious. Thinking has to be stopped by becoming more conscious, alert, aware, so the energy that is moving in thinking moves into consciousness, and a witnessing arises in you. So remember, thinking has to be stopped not through chanting, but through becoming a witness to the thought process – looking at it, watching it, a watcher on the hills, looking, seeing…

If you deeply see and penetrate the words, they start disappearing. A gap comes, an interval. Clouds disappear and the blue sky is seen. You are alert, sensitive – not in a coma. More unconsciousness has been drawn into consciousness; your flame is bigger, more vital, and you can see more, you can touch more, you can smell more. And your action takes on a new quality, the quality of divineness.

Whenever a Buddha touches you, the touch is different. You also touch, you also feel sometimes differences. You touch a man just casually, and then you don’t move through the hand. Then the hand is dead, closed; you simply say hello with a dead hand. You can feel it, that the hand has been given but yet not given. It was diplomatic. The hand was not alive, not warm, not meeting and merging with you. Sometimes when in love the hand is given, it is a merger, energy flows through it, it is an opening. Through the hand the being comes to meet you. It is warm, it is alive, it trusts you.

When a Buddha touches you, it is absolutely different, the quality has changed. Because whenever the consciousness is total, absolute, every action becomes total. When he touches, he becomes just the touch. He is nothing any more. His whole being is the touch, he flows into it. He is nowhere else, he is in the touch.

At that moment he is no more eyes, he is no more ears; at that moment his whole being is transformed into touch. He becomes a total touch, and you will feel that you are illuminated through his touch – energy has moved into you. If you were not ready you may even be shocked. If you were ready then you will rejoice, you will be delighted in it.

When a Buddha looks at you he becomes just the eyes; otherwise is not possible, because he is not divided within. When you look, you look and you do many other things also. Thinking goes on, you go on divided. Your eyes are not total.

When a Buddha looks at you his eyes are total. They will be like a burning sun. They will penetrate you, they will make a hole within your being, they will go directly to your heart. You will never be the same again – if you allow. Otherwise you can remain closed and he cannot penetrate you. Even if he touches, he touches a dead corpse; you can remain closed.

Whenever consciousness is there, and action, consciousness and action become a totality.

-Osho

From Hsin Hsin Ming: The Book of Nothing, Chapter Three

Copyright© OSHO International Foundation

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

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

Osho on OSHO – Osho

Tokusan, holding up his kneeling cloth, said, “OSHO!” 

‘Osho’ is a word signifying great respect, love and gratitude. It also sounds beautiful.

-Osho

From Zen: the Diamond Thunderbolt, Chapter Two

To the person of realization, there is nothing pure and nothing impure; there is only the real and the shadow of the real to which he has been clinging up to now.

One day a monk came along, and not knowing he was speaking to the Master, asked Bokushu the way to the Master’s room. Bokushu took off his sandal and hit the monk on the head with it – the monk ran off. 

Then Bokushu called to him, “OSHO!” And the monk turned his head. “That’s the way to it,” Bokushu said, pointing with his finger.

What has happened in this incident? Unless you lose your head, you cannot find your heart. Hitting the head of the monk with his sandal is simply a way of saying, “Please stop thinking.” Except for thought, nothing is a barrier to truth. But the monk became afraid, “This seems to be a madman. I am asking the way to the master’s room and he hits me. It is better to run away from here. He may do something even more nasty.” So he ran away. Bokushu called him back, “OSHO!”

‘Osho’ is a very respectful word. It is a way of calling someone almost divine. It is in essence so respectful that only a disciple calls a master ‘Osho’.

Bokushu called after him, “OSHO!” indicating: “Don’t be afraid and don’t escape. It is against your dignity. You are to me as worthy of respect as Buddha himself.” And saying, “OSHO!” he said, pointing to his own room, “That’s the way to it.”

This kind of incident is impossible in this world today unless you are humble enough. If the master hits with his sandal on your head, you will start fighting with him. You will not think that he is a man worthy of respect. He will seem to be insane – you are simply asking the way and he hits you.

But once a different world existed. Bokushu did both things: first he hit him on the head with his sandal, and then he called him, “OSHO!” – You are also a master; who you are looking for? If you are looking for the master, this is the way. Drop your head outside; be humble, innocent. In your silence, without thought, you may find the master.

Do you call us “buddhas” – as Bokushu called the monk in this story “OSHO” –To remind us of the way?

Not of the way, Maneesha, but to remind you of yourself. The way is always a long journey. There is no need of any way. You can just here, now, be awake without traveling on any way. I don’t talk about the way, I talk about awakening this very moment, like lightning, like a thunderbolt. And I don’t think that if you decide to sleep a little longer, there is any harm in it.

Yes, Maneesha, I call you all buddhas in the same sense as Bokushu called the monk ‘OSHO’. I love you and I respect you; whether you are awake, that is a very small matter.

-Osho

From Zen: The Diamond Thunderbolt, Chapter Three

Be silent.

Close your eyes.

No movement of the body.

Just become frozen so that you can enter into yourself.

This silence, OSHO, this silence, the Buddha.

Deeper, deeper, deeper.

The deeper you go, the more OCEANIC becomes the experience.

The dewdrop slips from the lotus leaf and disappears in the ocean.

This is our eternal reality.

This is our divineness.

There is no other God than this experience.

There is no other prayer than this tremendous silence, this peace, this ecstasy.

To make it deeper, OSHO, Nivedano …

(Drumbeat)

Relax, just as if you have died.

The body may go on breathing, but you remain in.

Pull yourself as much as possible inwards.

The more you are in, the more the buddha is awake.

At the very center of your being, you are the ultimate experience of being a buddha.

Drink it, let it sink into every fiber and cell of your body, your mind.

Carry it twenty-four hours within you – just like a silent flame, showing you the path, reminding you that you are the goal, not the way; the God, not the devotee; the sought, not the seeker.

Nivedano …

(Drumbeat)

You can all come back, and for a few seconds, just sit like buddhas in your grandeur, in your grace.

Blissful is the night with so many buddhas, breathing together to the same song, listening together to the same music, feeling together the very heartbeat of the universe.

Except this, there is no religiousness.

And this religiousness is neither Christian, nor Hindu, nor Mohammedan.

It is freedom from all boundaries, it knows no limits.

Be unlimited, be the OCEAN.

Okay, Maneesha?

-Osho

From Zen: The Diamond Thuderbolt, Chapter Three

Copyright© OSHO International Foundation

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

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The Essence of Buddha Dharma – Osho

What is the essence of Buddha Dharma – The religion of the Buddha? 

Mouna,

Yoka says:

If you reach the Zen of Buddha, at that very moment you accomplish everything. 

In your dream there are many pathways, but when you wake up, they are reduced to nothing. Neither error, nor happiness, nor loss, nor gain. 

Do not try to find anything in the essence of your being. It is a long time since you wiped the dust from your mirror, now it is time for you to see its brilliancy perfectly. 

Who can not-think, all is his. If you practice charity in order to become Buddha when will you succeed? Never – A thousand times never. 

Drink and eat according to your true nature. All things in the universe are impermanent, and therefore all existence is void. That is the whole understanding of Buddha.

This is the essence of Buddha Dharma, the religion of the Buddha. First: it is not a philosophy that you can understand intellectually; you have to become a Buddha to know it. Hence Yoka says: 

If you reach the Zen of Buddha – the state of the Buddha – at that very moment you accomplish everything.

Nothing is missing when you reach the ultimate state of awakening; all is fulfilled, you are utterly contented. Life is known for the first time as a great significance, as a great dance, a celebration. Life is known for the first time as absolutely perfect. There is no complaint, no desire, no hankering for things to be other than they are. One is simply contented, totally contented. All desiring disappears.

And what is the state of Buddha? What is this “Zen of Buddha” Yoka is talking about? It is the state of no-mind. Hence Yoka says:

Who can not-think, all is his.

The greatest thing in life to experience is a state of no-thought. The greatest art of life is to be able to be without mind. Even if it happens for a single moment – just a glimpse – you have reached the beyond and you have crossed the point of no-return.

Don’t go on thinking about it – what it is. By thinking you will go on missing it. Thinking is the sure way of missing the Buddha Dharma; non-thinking is the way to achieve it. It is your own nature!

Buddha does not talk about some great mysteries, hidden secrets, esoteric knowledge. He does not believe in mythology; he is not an occultist. He is a very simple man, very ordinary. He believes in the ordinary existence. He says your day-to-day life is all there is. If you can live it joyfully, silently, understandingly, watchfully, there is nothing else to be done. Your very ordinary life starts becoming extraordinary. 

Drink and eat according to your true nature.

Just remember: don’t distort your nature, remain true to your nature. Listen to your own nature and follow it. Don’t follow anybody else.

Buddha says, “Even if you meet me on the way, kill me immediately.” He is saying: Don’t follow me, just take the hints. Try to understand, imbibe the spirit. Feel my presence and then go on your way. Live according to your own light, howsoever small it is; but if it is yours and you live according to it, it will go on growing.

Buddha says, “Be a light unto yourself.” That is his greatest message. Nobody else in the whole world, in the whole history of humanity, has been so respectful towards others as Gautam the Buddha. “Be a light unto yourself.”

Buddhas only point the way – fingers pointing to the moon. You have to follow, and you have to follow according to your nature. You have to be silent, quiet, so you can listen to the still small voice within you, and then follow it. Wherever it leads it is good. Go in deep trust, following your own voice.  Be spontaneous, natural, ordinary. This is the way of being extraordinary. Be ordinary but aware, and the ordinary becomes the sacred. 

All things in the universe are impermanent

So don’t be worried. All things are impermanent: pleasure and pain, friendship and enmity, poverty and richness, success and failure, birth and death. All is in a flux, all is impermanent, so why be worried? Everything goes on changing. Don’t cling – clinging brings misery, clinging shows your misunderstanding. The moment you cling to something you are living with the idea that it can be permanent. Nothing can be permanent, and nothing can be done about it. It is just the nature of things to be impermanent.

You are trying to catch hold of rainbows. They are beautiful, but you cannot catch hold of them – one moment they are there and another moment they are gone. So don’t cling to anything because everything is impermanent. And don’t desire anything because even if you get it, you will lose it. If you don’t get it, you will be frustrated. If you get it and lose it, you will be frustrated. Either way you will be in misery, you are inviting misery. So don’t desire anything and don’t cling to anything.

Whatsoever comes, accept it. Buddha calls it tathata, suchness. Just accept it, live through it silently, without being disturbed by it. Misery comes, it will go. Happiness comes, it will go. Everything passes away, nothing abides, so there is nothing to worry about.

Go on passing through all kinds of experiences, and then you will know that one can pass through the world uncontaminated, uncorrupted. One can live in the palaces without clinging, then he is a sannyasin; and one can live in a hut and can cling to the hut, then he is not a sannyasin.

That’s why I don’t tell you to renounce the world, I simply say: Be watchful. That is the essence of Buddha’s message.

People ask me, “But Buddha renounced the world. Why did he renounce?” He renounced when he was not a Buddha. He renounced when he was as ignorant as anybody else. He renounced in ignorance.

When he attained the truth, when he experienced the truth and came back home, his wife asked him only one question. “Just tell me one thing,” she asked. ”Whatsoever you have attained… I can see you are a transformed being. You have become luminous, you are no longer the same person. The old is gone, you are reborn. It is so clear to me – even a blind person like me can see it. But just answer me one question. Whatsoever you have attained, was it not possible to attain it living here with me in this palace?”

And the story is: Buddha remained silent, looking downwards. The wife was right. He didn’t say anything.

In the East, not saying anything is thought to be a sign of agreement: Mounam sammati lakshanam. ”To be silent means I agree with you.” It says more than Buddha saying yes. His silence says more, it is more pregnant with meaning.

He immediately felt it: “She is right.” Whatsoever he had attained could have been attained anywhere. There was no need to go into the jungle.

There is no need for you to go anywhere. Wherever you are you can assert your Buddhahood, you can become awakened.

The essence is to slip out of the mind, to get out of the mind. The mind is the world. The mind is full of desires, full of clingings, attachments, longings. Get out of the mind! Create a little distance between you and the mind. Be a watcher, a watcher on the hills, and you will be surprised: as you watch the mind, the distance becomes bigger and bigger. As you watch the mind, as you become more and more established in watching, the mind recedes farther and farther away. One day it happens: you cannot hear the chatter of the mind; it is no longer there. It is simply, absolutely silent. In that silence, truth descends in you. In that silence, you encounter yourself, you encounter your innermost core. And that is the innermost core of the whole existence. Your being is the being of all.

We are separate as minds, as bodies, but not as consciousness. In consciousness we meet, we are one. That consciousness is God. That meeting, that oneness where all differences dissolve, where we are no longer separate ice cubes, where we have melted and disappeared into the universal, Buddha calls nirvana. The word is beautiful; it means cessation of the ego. When the ego ceases you are God, you are a Buddha, you are a Christ. It is the ego that is giving you a limitation. It is the ego that is making you live in a prison. Get out of the ego! And nobody is preventing you – it is your own clinging, it is your own attachment. You have become too attached to your chains, you have become too attached to your prison cell. You think it is your home, and it is not. Come out of it! Wake up!

To be awake is to be a Buddha. And Yoka is right.

If you reach the Zen of Buddha – the state of Buddha – at that very moment you accomplish everything.

-Osho

Excerpt from Walking in Zen, Sitting in Zen, Chapter Three

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