Tag Archives: OSHO

Sahasrar & Samadhi

The third-eye center. At the third-eye center the right and left meet, pingala and ida meet, and become sushumna. The two hemispheres of the brain meet at the third eye; that is just between the two eyes. One eye represents the right, another eye represents the left, and it is just in the middle. These left and right brains meeting at the third eye, this is a very high synthesis. People have been capable of describing up to this point. That’s why Ramkrishna could describe up to the third eye. And when he started to talk about the final, the ultimate synthesis that happens at sahasrar, he again and again fell into silence, into samadhi. He was drowned in it; it was too much. It was floodlike; he was taken over to the ocean. He could not keep himself conscious, alert.
The ultimate synthesis happens at sahasrar, the crown chakra. Because of this sahasrar, all over the world kings, emperors, monarchs, and queens, use the crown. It has become formal, but basically it was accepted because unless your sahasrar is functioning, how can you be a monarch, how can you be a king? How can you rule people, you have not even become a ruler of yourself? In the symbol of the crown is hidden a secret. The secret is that a person who has reached to the crown center, the ultimate synthesis of his being, only he should be the king or the queen, nobody else. Only he is capable of ruling others, because he has come to rule himself. He has become a master of himself; now he can be helpful to others also.
Really, when you achieve to sahasrar, A crown flowers within you, a one-thousand-petaled lotus opens. No crown can be compared with it, but then it became just A symbol. And the symbol has existed all over the world. That simply shows that everywhere people became alert and aware in one way or other of the ultimate synthesis in the sahasrar. Jews use the skullcap; it is exactly on the sahasrar. Hindus allow a bunch of hair, they call it choti, the peak, to grow exactly on the spot where the sahasrar is or has to be. There are a few Christian societies which shave just that part of the head. When a Master blesses a disciple, he puts his hand on the sahasrar. And if the disciple is really receptive, surrendered, he will suddenly feel an upsurge of energy, running from the sex center to the sahasrar.
Sometimes when I touch your head and you suddenly become sexual don’t be afraid, don’t shrink back, because that is how it should be. The energy is at the sex center. It starts uncoiling itself. You become afraid, you shrink, you repress it — What is happening? And becoming sexual at the feet of your Master seems to be a little awkward, embarrassing. It is not. Allow it, let it be, and soon you will see it has passed the first center and the second and, if you are surrendered, within a second the energy is moving at the sahasrar and you will have a feeling of a new opening within you. That’s why a disciple is supposed to bow his head down, so the Master can touch the head.
The last synthesis is of object and subject, the outer and inner, again. In a sexual orgasm outer and inner meet, but momentarily. In sahasrar they meet permanently. That’s why I say one has to travel from sex to samadhi. In sex ninety-nine percent is sex, one percent is sahasrar; in sahasrar ninety-nine percent is sahasrar, one percent is sex. Both are joined they are bridged, by deep currents of energy. So if you have enjoyed sex, don’t make your abode there. Sex is just a glimpse of sahasrar. Sahasrar is going to deliver a thousandfold, a millionfold, a bliss to you, benediction to you.
The outer and the inner meet, I and thou meet, man and woman meet, yin and yang meet; and the meeting is absolute. Then there is no parting, then there is no divorce.
This is called yoga. Yoga means the meeting of the two into one. In Christianity mystics have called it UNIO MYSTICA; that is the exact translation of yoga. UNIO MYSTICA: the mysterious union. At the sahasrar the alpha and the omega meet, the beginning and the end. The beginning is in the sex center, sex is your alpha; Samadhi is your omega. And unless alpha and omega meet, unless you have attained to this supreme union, you will remain miserable, because your destiny is that. You will remain unfulfilled. You can be fulfilled only at this highest peak of synthesis.

~ Osho

Hate & Love !!

HATE

Hate exists in the past and the future. You cannot hate in the present – try, and you will be utterly impotent. Try it today: sit silently and hate somebody in the present, with no reference to the past or the future… You cannot do it. It cannot be done; in the very nature of things it is impossible.

Hate can exist only if you remember the past: this man did something to you yesterday – then hate is possible. Or this man is going to do something to you tomorrow – then too hate is possible. But if you don’t have any reference to the past or the future – this man has not done anything to you and he is not going to do anything to you, this man is just sitting there – how can you hate? But you can love.

Love needs no reference – that’s the beauty of love and the freedom of love. Hate is a bondage. Hate is imprisonment – imposed by you upon yourself. And hate creates hate, hate provokes hate. If you hate somebody you are creating hate in that person’s heart for yourself. And the whole world exists in hate, in destructiveness, in violence, in jealousy, in competitiveness. People are at each other’s throats either in reality, actuality, in action, or at least in their minds; in their thoughts, everybody is murdering, killing. That’s why we have created a hell out of this beautiful earth – which could have become a paradise.

Love comes from you for no reason at all. It is your outpouring bliss, it is your sharing of your heart. Sharing for sharing’s sake, for no other motive.

Your love is nothing but the other side of hate. Hence, your love has reference: somebody has been beautiful to you yesterday, he was so nice that you feel great love for him. This is not love; this is the other side of hate – the reference proves it. Or somebody is going to be nice to you tomorrow: the way he smiled at you, the way he talked to you, the way he invited you to his house tomorrow – he is going to be loving to you. And great love arises.

This is not the love buddhas talk about. This is hate disguised as love – that’s why your love can turn into hate any moment. Scratch a person just a little bit, and the love disappears and hate arises. It is not even skin-deep. Even so-called great lovers are continuously fighting, continuously at each other’s throats – nagging, destructive.

Become silent, thoughtless, conscious, alert, aware, awake – this is how light is brought in. And the moment you are alert, aware, hate will not be found. Try to hate somebody consciously and you will find it impossible. Either consciousness disappears, then you can hate; or if you are conscious, hate disappears. They can’t exist together. There is no coexistence possible: light and darkness cannot exist together – because darkness is nothing but the absence of light.

If you are MEDITATING then it becomes more and more difficult to hate. You cannot hate even your enemies; you will feel a deep compassion. So everything else is going perfectly right – just drop this idea that love may turn into hate.

Love while love is there. And when the hate comes, if you cannot manage to avoid it, then hate! But hate totally and intensely and you will still be following me, because my teaching is for totality and intensity.

My message of love is of that love which is capable of absorbing hate and transforming it. What is important is that if you hate, hate with awareness. If you love, love with awareness.

If hate arises for someone or against someone, or love arises for someone, what do we do? We project it on the person. If you feel hate toward me, you forget yourself completely in your hate; only I become your object. If you feel love toward me, you forget yourself completely; only I become the object.

You project your love or hate or whatsoever upon me. You forget completely the inner center of your being; the other becomes the center.

When hate arises or love arises, or any mood for or against anyone, do not project it on the person in question. Remember, you are the source of it.

~ Osho

Looking & Seeing !

WHAT IS THE DIFFERENCE BETWEEN LOOKING AND SEEING?

THERE IS a great difference. Looking means you are looking for something; you have already some idea to look for. You come here and you say, “I am looking for Teertha” — then you have an idea. Then you look all around for where Teertha is. The idea is there already. Looking is already prejudiced. If you are looking for God, you will never find Him — because looking means you have a certain idea already of who God is. And your idea is bound to be either Christian or Judaic or Hindu or Mohammedan. Your idea is going to be your concept — and your concept can never be higher than you. And your concept is bound to be your concept. Your concept is bound to be rooted in ignorance, borrowed. At the most, it is just belief; you have been conditioned for it. Then you go on looking. A person who is looking for truth will never find it, because his eyes are already corrupted, he already has a fixed concept. He is not open. If you have come to me to look for something, then you already have an idea — you will miss me. Then whatsoever I say you will interpret according to your idea and it will not be my meaning, it will be your meaning. You may find yourself agreeing with me, you may find yourself not agreeing with me — but agreeing or not agreeing is not the question at all, it is not the point at all. You have missed me. You can agree, but you are agreeing with your own idea. You say: “Yes, this man is right,” because this man fits with your idea. Your idea is right so that’s why this man is right. Or, you don’t agree because it doesn’t fit with your idea. But in both the cases your idea is more important. You will miss me. A man who is looking for something will always be missing it. Seeing is just clarity — open eyes, open mind, open heart. Not looking for something in particular; just ready and receptive. Whatsoever happens, you will remain alert, receptive, understanding. Conclusion is not there! Conclusion has to come: by your own eyes you will see — and there will be a conclusion. The conclusion is in the future. When you are seeing, the conclusion is not already there. When you are looking, the conclusion is already there. And we go on interpreting according to our ideas. Just the other night I was reading a joke: A small child is reading a pictorial book on wild life, and he becomes very intrigued with the pictures of ferocious lions. He reads whatsoever is there, but one question is not answered there so he asks his mother. He asks his mother: “Mom, what type of love-life do lions have?” The mother said, “Son, I don’t know much about Lions because all your father’s friends are Rotarians.” If you have some idea in the mind, you corrupt. Then you are not listening to what is being said — then you are listening according to yourself. Then your mind is playing an active role. When you are looking, mind is active. When you are seeing, mind is passive. That is the difference. When you are looking, mind is trying to manipulate. When you are seeing, mind is silent — just watching, available, open, with no idea in particular to enforce on reality. Seeing is nude. And you can come to truth only when you are absolutely nude; when you have discarded all clothes, all philosophies, all theologies, all religions; when you have dropped all that has been given to you; when you come empty-handed, not knowing in any way. When you come with knowledge you come already corrupted. When you come in innocence, knowing that you don’t know, then the doors are open — then you will be able to know. Only that person who has no knowledge is capable of knowing.

~ OSHO – A Sudden Clash of Thunder

Nad-Brahma meditation 

“So in Nadabrahma, remember this: let the body and mind be totally together, but remember that you have to become a witness. Get out of them, easily, slowly, from the back door, with no fight, with no struggle. Mm? they are drinking — you get out, and watch from the outside….” 
“ It is a mantra meditation, and mantra is one of the most potential ways. It is very simple yet tremendously effective, because when you chant a mantra or you chant a sound your body starts vibrating; your brain cells particularly start vibrating.

If rightly done your whole brain becomes tremendously vibrant, and the whole body also. Once the body starts vibrating and your mind is already chanting, they both fall in a tune. A harmony — which is ordinarily never there — between the two. Your mind goes on its way, your body continues on its own. The body goes on eating, the mind goes on thinking. The body goes on walking on the road the mind is moving far away in the stars. They never meet — they both go on separate pathways, and that creates a split.
The basic schizophrenia is created because the body goes in one direction, the mind goes in another direction. And you are the third element — you are neither the body nor the mind, so you are pulled apart by these two. Half of your being is pulled by the body and half of your being is pulled by your mind. So there is great anguish — one feels torn apart.
In a mantra meditation — nadabrahma or any chanting — this is how the mechanism works: when you start chanting a sound — and any sound will do; even abracadabra — if you start resounding inside, the body starts responding. Sooner or later a moment comes when the body and the mind are both together in one direction for the first time. When body and mind are both together, you are free from the body and the mind — you are not tom apart. Then the third element which you are in reality — call it soul, spirit,’atma’, anything — that third element is at ease because it is not being pulled in different directions.
The body and the mind are so much engrossed in chanting that the soul can slip out of them very easily, unobserved, and can become a witness — can stand out and look at the whole game that is going on between the mind and the body. It is such a beautiful rhythm that the mind and body never become aware that the soul has slipped out… because they don’t allow so easily, mm? they keep their possession. Nobody wants to lose his possession. The body wants to dominate the soul, the mind wants to dominate the soul.
This is a very sly way to get out of their hold. They become drunk with the chanting, and you slip out.
So in nadabrahma, remember this: let the body and mind be totally together, but remember that you have to become a witness. Get out of them, easily, slowly, from the back door, with no fight, with no struggle. Mm? they are drinking — you get out, and watch from the outside….
This is the meaning of the English word ‘ecstasy’ — to stand out. Stand out and watch from there… and it is tremendously peaceful. It is silence, it is bliss, it is benediction.
This is the whole secret of chanting — that’s why chanting has prevailed down the centuries. There has never been a religion that has not used chanting and mantra. But there is a danger also! If you don’t get out, if you don’t become a witness, there is a danger — then you have missed the whole point. If you become drunk with the body and the mind and your soul also becomes drunk, then chanting is an intoxicant. Then it is like a tranquiliser — it will give you a good sleep, that’s all. It is a lullaby. Good — nothing wrong in it — but not of any real value either.
So this is the pitfall to be remembered: chanting is so beautiful that one wants to get lost. If you are lost, then good, you enjoyed a rhythm, an inner rhythm, and it was beautiful and you liked it, but it was like a drug — it is an acid trip. By chanting, by the sound, you created certain drugs in your body.
Chanting creates chemical changes in the body, and those changes are no different than marijuana or LSD. Some day, when research goes deeper into meditation, they are going to find that chanting creates chemical changes — just as fasting also creates chemical changes.
After the seventh or eighth day of fasting, one feels tremendously jubilant, weightless, very glad for no reason, delighted — as if all burden has disappeared. Your body is creating a certain chemical change.
I am as much against LSD as I am against fasting. And if chanting is used as a drug, I am against it. So the point to be remembered is that you have to use the sound, the chanting, the mantra, not as an intoxicant for your being. Let it be an intoxicant for the body and the mind but you slip out of it before you become intoxicated; you stand out and you watch. You see the body swaying and you see the mind feeling very very peaceful and calm and quiet. Watch from the outside and be alert like a flame.
If this is not done you will have a good sleep but nothing more. Then it is a good thing for health but nothing for the ultimate growth.
Good — pay attention to nadabrahma, mm? And sometimes sitting silently, start chanting anything, ‘aum’, will do, or choose anything, any word, and get in tune with it. Meaning is not important: it can be meaningless — it can be meaningful. ‘Aum’ has no meaning. Or you can create your own mantra and chant it. But remember to slip out of it.
Let the body get drunk, let the mind get drunk, let them fall into a deep love-affair with each other, and you slip out of it. Don’t stay there longer — otherwise you will fall asleep. And if one falls asleep, it is not meditation. Meditation means awareness. So remember it!”
~ OSHO
The Buddha Disease

Chapter 31 – Theology becomes alive only when a person is alive who knows God by existential experience (31 January 1977 pm in Chuang Tzu Auditorium)

Unconsciousness 

BELOVED MASTER,
WHAT IS UNCONSCIOUSNESS?

Consciousness means living with a witness; unconsciousness means living without a witness. When you are walking on the road, you can walk consciously – that’s what Buddha says one should do – you are alert, deep down you are aware that you are walking; you are conscious of each movement. You are conscious of the birds singing in the trees, the early morning sun coming through the trees, the rays touching you, the warmth, the fresh air, the fragrance of newly opening flowers. A dog starts barking, a train passes by, you are breathing… you are watching everything. You are not excluding anything out of your alertness; you are taking everything in. The breath goes in, the breath goes out… you are watching everything that is happening.
It is not concentration, because in concentration you focus on one thing and you forget everything else. When you are concentrating you will not listen to the humming of the bees or to the singing of the birds; you will only see what you are concentrating upon.
Concentration is narrowing down your consciousness to a point. It is good in archery:
you have a target and you have to see only the target and you have to forget everything else.
Consciousness has to be relaxed; it has to be equivalent to opening. You are simply open to all that is happening. I am talking to you, and the train is passing by, and the distant call of a cuckoo… and you are aware of it all. You are open to all the dimensions of your being. You are simply open and vulnerable, alert, not asleep.

This is consciousness, and its opposite is unconsciousness. You are not open at all, you are closed. You are in a kind of sleep – a metaphysical sleep. All the buddhas down the ages have been fighting the metaphysical sleep.
People are bound to do something stupid. And that’s what they have done to the statements of all the buddhas. They write commentaries, great scholarship, but what comes out is stupid. Libraries are full of it, universities are full of it. All rubbish! But people are sacrificing their whole lives for that, and they are not doing the first necessary thing.

You cannot be wise unless you become conscious, unless you break this old habit of functioning in an unconscious way. You have to de-automatize yourself.
Simple things can do the trick. For example, you always walk in a hurry. Start walking slowly. You will have to be alert; the moment you lose alertness you will start again in a hurried way. These are small devices: walk slowly – because to walk slowly you will have to remain conscious. Once you lose consciousness, immediately the old habit will grab you and you will be in a hurry.
If you smoke cigarettes, make it a very slow process, so slow that it becomes de- automatized. Otherwise, people are not smoking cigarettes – cigarettes are smoking people! They are not conscious of what they are doing. In a very unconscious way they put their hands into their pockets, take out the packet, the cigarette and the matchbox.
They are going through all these motions but they are not alert. They may be thinking a thousand and one things. In fact, when they are more unconscious they tend to smoke more. When they are more in anxiety, tension… worried, they tend to smoke more; that helps them to keep a face as if they are relaxed.
Make it a slow process. Take the cigarette packet out of your pocket as slowly as possible, as consciously as possible. Slowing down the processes is very helpful. Then hold the packet in your hand, look at it, smell it, feel its texture. Then open it very slowly, as if you have all the time in the world. Then take a cigarette out, look at the cigarette from all sides. Then put it in your mouth… wait! Then take the matchbox – again go through those same slow movements. Then start smoking so slowly… take the smoke in very slowly, let it out very slowly.
And you will be surprised: if you were smoking twenty-four cigarettes per day you will be smoking only six at the most; it will be reduced to one-fourth. And slowly slowly, only two, one, and one day suddenly you will find the whole thing so stupid! Still you can go on carrying the cigarette packet in your pocket for a few days, just in case – but it is finished, de-automatized.
This is one of Buddha’s great contributions to the psychology of man: the process of de- automatization, slowing down everything.
Buddha used to say to his disciples, “Walk as slowly as possible, eat as slowly as possible. Chew each bite forty times and go on counting inside: one, two, three, four, five – forty times. When the food is no longer solid, it is almost liquid….” He used to say, “Don’t eat, but drink.” That means make it so liquid that you don’t eat it, you have to drink it. And he helped thousands of people to become conscious.
You are unconscious, although you believe you are conscious…. That is like seeing a dream in which you think you are walking in the marketplace. You are awake in your dream, but your awakenness in a dream is only part of the dream – you are unconscious.
It hurts to accept that “I am unconscious,” but the first act of being conscious is to accept that “I am unconscious.” The very acceptance triggers a process in you
~ OSHO – Dhammapada Volume 5