Home New Age Center Growthworks Point of Infinity Nirvana Bookstore

  XVIII. Osho's Teaching Aphorisms  


Vol. 1

i. Introduction

I. “In the Beginning…”

II. Synchronistic Webs

III. Daily Encounters

IV. Infinity’s Point

V. BodyTemple

VI. Observations

VII. Enlightenment

VIII. Alternatives

IX. The New Age Center

X. “At the End…”

Vol. 2

XI. Enlightenment Poems

XII. Worldly Concerns

XIII. New Poems

XIV. New Poems

XV. New Poems

Vol. 3

XVI. Awakening Poems

XVII. Truth-Seeker Poems

XVIII. Osho's Teaching Aphorisms
   Socratic Dialogue
   A Platonic Discourse
   Plato's Footnote
   Osho's Synthesis
   Working the Night Shift
   "This, I Am," Meditation
   The Witnessing Experience

   Two Paths: Which One?
   Ode to Yoga
   Sex Matters
   Total Freedom
   To Technique Or Not To Technique: That Is The Question

XVII. Mixed Bag of Poems

NOTE: After writing two aphorisms about The TRUTH and reflecting on Osho's book, Awareness, the following dialogue arose.

Socratic Dialogue

Socrates: Who are you?
Ken: I don't know.
S: Yes you do.

S: What do you know with absolute certainty?
K: I don't know anything with absolute certainty.
S: Yes you do.

S: Do you exist?
K: Yes, I do exist, "I am."
S: So, you now know with absolute certainty that you exist?
K: Yes, I do.

S: What else do you know when saying what you just said?
K: I don't know.
S: Yes you do.

S: Are you aware that you just stated that you exist?
K: Yes I am aware of that.
S: So, two things: a) you exist, you ARE.
                           b) you are aware that you ARE.

S: But what do you mean when you say "I am," "I exist?" What exactly exists?
K: This body/brain standing here.
S: Opps, what happened to the mind? What is the difference between your brain and your mind?
K: The brain is the mechanism through which my mind works.

S: What is your mind, then?
K: My thoughts, memories, desires, dreams,--all accumulated experiences, my total past.
S: So, are you saying that your mind really doesn't exist? Are you saying that the mind is just a process? That the mind is only thoughts, thoughts moving so fast that you think and feel that something exists there in continuity?
K: Wait a minute! Is this true? Thoughts exist; mind doesn't exist; mind is just an appearance?

S: When you look deeper into the mind, it disappears. Thoughts are passing through you, and they can pass because you are a vast emptiness. And once you start feeling that thoughts come and go, then you are the WATCHER, the WITNESS, --and the mastery of the mind is achieved.
K: So, I can be the master of the mind instead of its servant?
S: Yes. The inner emptiness can see but cannot control. It can look but not control--but the very LOOKING is the control, the very phenomenon of observation, of witnessing, becomes the mastery because the mind disappears.
K: I never thought about it that way.
S: Mind is nothing but the absence of your presence. When you sit silently, when you look deep into the mind, the mind simply disappears. Thoughts will remain, they are existential, but mind will not be found. But when the mind is gone, then a second perception becomes possible: you can see that thoughts are not yours. Of course, they come, and sometimes they rest a little while in you, then they go. You may be a resting place, but they don't originate in you. Have you ever noticed that not even a single thought has arisen out of you? Not a single thought has come through your being; they always come from the outside. Thus, if you simply watch, control is attained.
K: So, thoughts are there, but they are no longer masters of me! They cannot do anything to me, they simply come and go; I remain untouched by them.

S: Yes, if you move inward, control is attained. You have heard me talk frequently about meditation. Well meditation is nothing but centering, moving toward the center, getting rooted there. And from there the whole perspective changes.
K: Okay, now I get it. Once I reach the center, I start enjoying whatsoever happens on the surface. So the whole thing is not to fight on the surface, but rather slip into the center. Then mastery is there, and not a control that has been forced, a mastery that happens spontaneously when I am centered.
S: Right! You are so much in control that you can leave the surface uncontrolled. Only one control exists, and that is the perception from the center.

S: Again, I ask you: "Who are you? Whatsoever you will say will be the memory, not you. But if all memory is discarded, and all language is discarded, then who you are cannot be said. I can look into you, I can give you A GESTURE; I can be with you, with my total being--that would be my answer to the question above. But the answer cannot be given in words because whatsoever is given in words will be part of memory, part of mind, not of consciousness, of awareness.
K: So, I guess I should WATCH and DISCRIMINATE?
S: Yes. When you have eliminated all that you are not, SUDDENLY, in that state, you for the first time face yourself, you encounter your own being. Cut all identities that you are not--the family, the mind, etc. In that emptiness, when everything that was not you has been thrown out, suddenly your being surfaces. For the first time you encounter yourself, and that encounter becomes mastery.

K: Is this state of no-mind difficult to achieve? How do I stop my mind?
S: No-mind does not arise by stopping thinking. When thinking is no more, no-mind is. Remember: forced stillness is not silence! So, don't try to stop the mind or the thinking--just WATCH it, ALLOW it. Nothing is wrong in mind itself. Nothing is wrong in thinking itself.
K: So, are you saying, "Don't be a fighter, be a lover, an acceptor?"
S: Yes. The deeper your watchfulness becomes, the deeper your awareness becomes, gaps start arising, intervals. In those gaps, for the first time you will have glimpses of no-mind. You will suddenly be in the presence of the ineffable, the mysterious. Nonattached witnessing is the way to stop the mind without any affort to stop it.
K: Wow! To get to no-mind--how delicious!
S: Yes. And when you start enjoying those blissful moments, your capacity to retain them for longer periods arises. EVENTUALLY, finally, one day you become a master.
K: Finally, a master!

S: Delicious, yes! Beyond delicious! For when you die, everything in your body is ready to die--except the mind. Some say the mind leaves the body and enters another womb, because it is not yet ready to die. The rebirth is of the mind. And once you have attained the state of no-mind, then there will be no rebirth. Then you will simply die. And with your dying, everything will be dissolved--your body, your mind--only your witnessing soul will remain. That is beyond time and space. Then you become one with existence; then you are no longer separate from it, for the separation is from the mind.
K: Well, thanks Socrates. I've been thinking about these things for a long time, and this certainly gives me more clarity.
S: Always a pleasure talking to a seeker!

Back to top


NOTE: I recently called upon Plato – and Osho – to explain the meaning of “maya.” Here’s what happened.

A Platonic Discourse

Ken: Plato, I’ve heard it said that all is an illusion.

Plato: Right you are. All is an illusion! But what does that mean?

K: That my ego and the world are unreal?

P: That type of thinking mystifies people – if I “fee” real, how can I be an illusion; if I “see” the tree, the sky and stars, how are they illusory?

K: Sounds like the concept of “maya” that is very popular among some. I’m still wrestling with its significance. For example, I “see” a tree. Then I die. Does the tree still exist? I believe that it does. So, is the tree real or an illusion?

P: Well, let’s see what we can say about that. Perhaps, some words on dreaming will help. In the dream, the dream is real. You wake up and the dream is unreal. Then, there is “awakening” – compared to the reality of the morning awakening from the dream, this whole world reality becomes unreal.

K: I don’t understand. Please say more.

P: When I say the world is unreal I don’t mean that these trees are unreal. These trees are absolutely real – but they way you see these trees is unreal. These trees are not unreal in themselves – they exist in God, they exist in absolute reality – but the way you see them, you never see them. You are seeing something else, a mirage.

You create your own dream around you, and unless you become awake you will continue to dream. The world is unreal because the world you know is the world of your dreams. When dreams drop and you simply encounter the world that is there, then the real world appears.

There are not two things, God and the world. God is the world if you have eyes, clear eyes, without any dust of dreams, without any haze of sleep. If you have clear eyes, clarity, perceptiveness, there is only God.

Then somewhere God is a green tree, and somewhere else God is a shining star, and somewhere else God is a cuckoo, and somewhere else God is a flower, and somewhere else a child and somewhere else a river – then only God is. The moment you start seeing, only God is.

But right now whatsoever you see is not the truth, it is a projected lie, that is the meaning of mirage. And once you see – even for a single split second, if you can see, if you can allow yourself to see – you will find immense benediction present all over, everywhere, in the clouds, in the sun, on the earth.

You are using the real world as a screen and projecting your own ideas on it.

K: Wow! That was something!

P: That is the meaning behind Shankara, Vedanta, and Hindus calling this world illusionary. Because when awareness becomes perfect, this world – this world that you have created out of your mind – simple disappears; another world becomes revealed to you. Maya disappears, the illusion disappears – the illusion is there because of your sleep, your unconsciousness.

This world that you see around you is not the real world. Not that it doesn’t exist – it exists – but you are seeing it through a screen of sleep. An unconsciousness is in between; you look at it, you interpret it in your own way; you are just like a drunkard.

K: Please continue.

P: Right now, whenever you dream, you feel it is absolutely real. Even absurd things look real, illogical things look real, because the unconscious knows no logic. You are walking on a road in a dream, you see a horse coming, and suddenly the horse is no longer a horse, the horse has become your wife. And nothing happens to your mind, to question “How can it be possible? The horse has so suddenly become my wife?” No problem arises, no doubt arises. The unconscious knows no doubt. Even such an absurd phenomenon is believed; you are convinced of the reality.

Just the opposite happens when you become aware of dreams and you feel they are really dreams – nothing is real, just mind drama, a psychodrama. You are the stage, and you are the actors, and you are the storywriter. You are the director, and you are the producer, and you are the spectator – nobody else there, it is just a mind creation. When you become aware of this, then this whole world that exists while you are awake will change its quality. Then you will see that here also, the same is the case – on a wider stage, but the dream is the same.

K: So, this is “maya,” just “mind drama?”

P: Yes, Hindus call this world maya – illusory, dreamlike, mind-stuff. What do they mean? Do they mean that it is unreal? No, it is not unreal – but when your mind gets mixed into it, you create an unreal world of you own. We don’t live in the same world; everybody lives in his own world. There are as many worlds as there are minds. When Hindus say that these worlds are maya, they mean the reality plus mind is maya. Reality, that which is, we don’t know. Reality plus mind is illusion, maya.

When somebody becomes totally awakened, a Buddha, then he knows reality minus mind. Then it is the truth, the brahman, the ultimate. Plus mind, and everything becomes dream, because mind is the stuff that creates dreams. Minus mind, nothing can be a dream; only reality remains, in its crystal purity.

Mind is just like a mirror. In the mirror, the world is reflected. That reflection cannot be real, that reflection is just a reflection. When the mirror is no longer there, the reflection disappears – now you can see the real.

K: This really helps… perhaps if we take a flower…

P: Great! A flower is here, and I say to you, “See it, but don’t think. Look at the flower but don’t think.” So what can you do? If thinking is not allowed, what can you do? You can only witness; you can only be aware. You can only be conscious of the flower. You can face the fact – the flower is here. Now you can encounter it. If thinking is not allowed, you cannot say, “It is beautiful. It is not beautiful. I know about it,” or, “It is strange – I have never seen it.” You cannot say anything. Words cannot be used because every word has a value in it. Every word is a judgment. Language is burdened with judgment; language can never be impartial. The moment you use a word, you have judged.

So you cannot use language, you cannot verbalize. If I say, “This is a flower - look at it, but don’t think,” then verbalization is not allowed. So what can you do? You only be a witness. If you are there without thinking, just facing something, it is witnessing. Then witnessing means a passive awareness. Remember – passive. Thinking is active, you are doing something. Whatsoever you are seeing, you are doing something with it. You are not just passive, you are not like a mirror – you are doing something. And the moment you do something, you have changed the thing.

I see a flower and I say, “It is beautiful!” – I have changed it. Now I have imposed something on the flower. Now, whatsoever the flower is, to me it is a flower plus my feelings of its being beautiful. Now the flower is far away; in between the flower and me is my sense of judgment, my evaluation of its being beautiful. Now the flower is not the same to me, the quality has changed I have come into it – now my judgment has penetrated into the fact. Now it is more like a fiction and less like a fact.

This feeling that the flower is beautiful doesn’t belong to the flower, it belongs to me. I have entered the fact. Now the fact is not virgin, I have corrupted it. Now my mind has become part of it. Really, to say that my mind has become part of it means that my past has become part of it, because when I say, “This flower is beautiful,” it means I have judged it through my past knowledge. How can you say that this flower is beautiful? Your experiences of the past, your conceptions of the past, that something like this is beautiful – you have judged it according to your past.

Mind means your past, your memories. The past has come upon the present. You have destroyed a virgin fact; now it is distorted. Now there is no flower – the flower as a reality in itself is no longer there. It is corrupted by you, destroyed by you; your past has come in between. You have interpreted – this is thinking. Thinking means bringing the past to a present fact.

That’s why thinking can never lead you to the truth – because truth is virgin and has to be faced in its total virginity. The moment you bring your past in, you are destroying it. Then it is an interpretation, not a realization of the fact. You have disrupted it; the purity is lost.

Thinking means bringing your past to the present. Witnessing means no past, just the present – no bringing in of the past.

K: In sum, then, the answer is WITNESSING!

P: Yes. The realization is that you are a witness: the dream is there but you are not part of it. You are not part of your mind, you are a transcendence. You are in the mind but you are not the mind. You use the mind but you are not the mind. Suddenly you are a witness – no longer a mind.

And this witnessing is the final, the ultimate, realization. Then, whether the dream happens while asleep or the dream happens while awake makes no difference – you remain a witness. You remain in the world, but the world cannot enter in you anymore. Things are there but the mind is not in the things, and the things are not in the mind. Suddenly, the witness comes in and everything changes.

K: This sounds very much like enlightenment!

P: Before enlightenment I saw the world as reality, after enlightenment I see the world as illusory. What is the difference?

“The difference is inner. Before, I was doing everything in sleep; now I am doing everything consciously, that’s the difference. Activities are the same, but I am no longer the same. The world is same, but I am not the same. And because I am no longer the same, for me the world is also no longer the same.” My perception has change through my witnessing.

K: Plato, I remember you, or what it Socrates, famously stated: “Know thyself!” Well, it seems like the key to that is WITNESSING!

P: You got it! Socrates and I agree.

Back to top


Plato's Footnote

Plato: I understand that you and your goddess wife, Maureen, exchanged words over my prior "Discourse."

Ken: Yeah, we did--and it was somewhat en-LIGHTEN-ing. She actually wrote a limerick afterwards:


If we each could embrace the conclusion
That all we perceive is illusion
Are we sleepily seeing?
   or wakefully being?
To ponder creates much confusion

My own rather humble position
To simplify life; my ambition
Asleep or awakened
The heart is un-shakened
Stand firm in my heart; that’s my mission

I really care not about seeing
If seeing is heartlessly being
Rely on the heart
   and refuse to depart
For TRUE SEEING the heart’s guaranteeing

P: Quite a wife I see!

K: You bet!--she's AMAZING.  However, a response, I felt, was needed.


Since all we perceive is illusion.
Never will there be a conclusion.
Can we "see," or are we dreaming
   that we finally have meaning?
To awaken, dispels the confusion.

To act impersonally is the position.
To be aware is the ambition.
According to me, Awareness is the key
So please, give yourself permission.

Not the doer, not done, but only being.
Surely comes if we have "right" seeing.
To be awakened, there's no guaranteeing,
   the mystery remains, even seeing.
And it is as it is, thus no grieving.

But, if you're smart.
It's through your heart.
Not your mind,
   nor your thinking.
Just play your part.

P: Well, I guess I WAS quite long-winded last time. So, let me try something briefer:

If all you experience is your CONCEPT, you're
not experiencing reality because reality is
CONCRETE..........  The concept is a help, to LEAD
you to reality, but when you're there, you've got
whole but words and concepts FRAGMENT reality. Thus,
to know reality you have to know beyond knowing.

K: Well said, Plato!

P: What do your friends say about this?

K: I don't know.  We'll see if there are comments.

Back to top


NOTE: Recently having finished Osho's books, Intuition; Awareness; and, Zen: The Path of Paradox, these lines arose

Osho's Synthesis

  1. Sigmund Freud and psychoANALYSIS: into the unconscious.
    The goal: keep people "normal."
    No meaning, no significance,
       no insight into the reality of things.
    Doesn't take you beyond time, beyond death.
  2. Carl Jung and collective unconscious.
    Asagioli invented psychoSYNTHESIS.
    BOTH work WITHIN the mind.
    Buddha psychology: transcendence,
       takes you OUTSIDE the mind.
    That look from the outside is TRANSFORMATIVE!
  3. So neither ANALYSIS, nor SYNTHESIS
    Rather Meditation, awareness, watchfulness, witnessing,
       when aware of your mind you become aware of
       the fact that you are NOT the mind.
    Healing occurs when you are no longer attached to the mind.
  4. Two spiritual growth methods:
       work alone (East) or in a group (West).
    In the East, people are fed up with society.
    So, if less ego, can work alone.
    In the West, people are fed up with themselves.
    So, if more ego, easier to dissolve ego in a group.
  5. What's needed?: another type of synthesis--
       group AND individual work.
    In the beginning, group work;
       in the end, you become totally yourself
    Love plus meditation, is the Osho way.
  6. Osho offers some techniques:
    Dynamic Meditation, Kundalini Meditation, and others.
    ALL very cathartic and cleansing.
    Since Westerners can't sit silently
       there is FIRST a need to throw off their impatience,
       their speediness, their hurry, their repressions.
    THEN, vipassana--just sitting silently doing nothing.
    When therapies stop, meditation takes over.
    The treasure is behind the mind--that is,
       of course, your being.
  7. Remember: Staying in the mind leads to more
       intellectual information (KNOWLEDGE).
    Transcending the mind leads to intelligence--
       the WISDOM of your inner guide.
    Intellect versus Intelligence!
    So, exhaust reason, let intuition arise.
    For it's intelligence, not intellect, that counts!
    Thus, Meditation is a state of NOT-Knowing, pure
       space, undisturbed by knowledge.
  8. Many thanks to Osho--and his 400 books.

Back to top


Working the Night Shift

  1. Five types of dreams:
    First type: 90% of all dreams:
       just everyday rubbish and dust.
    Second type: unconscious wish fulfillment,
       many natural hungry needs.
    The mind tries to fulfill your waking suppressions.
    Meditate/understand these because the
       unconscious is trying to communicate to you.
    The unconscious is eternal wisdom--so listen!
  2. Third type: a rare communication from the superconscious--
       be very alert and feel these!
    Watch and meditate on them.
    These lead you to your master:
       your deep guide within.
    Fourth type: comes from past lives--
       hard to discern. Your whole long-lived pattern will be
       meaningful, will change.
    How get out of your inner wheel of life and death?
    Enough is enough! I will not continue to
       create the same old patterns!
  3. Fifth type: VERY rare--it happens only sometimes,
    IF you're very, very vulnerable, open, flexible.
    Witness it. This witnessing is the final,
       ultimate, realization.
    How to be awake while dreaming?
    Three to nine months it will take, if every night
       when you go to sleep, while falling into sleep,
       you are trying to be alert and watching it.
    PASSIVE alertness, not too concerned.
    Your are watching--silent, passive.
  4. With time, you can see what type of dream it is.
    Then, suddenly, one day you realize that this is the
       same as while waking. There is no difference of
       quality. The whole world has become illusory.
    And when the world is illusory, only the witness is real.
  5. Yet Zen says: Not even watching.
    Not making any effort of any kind.
    Just sitting, it happens.
    Great effort is needed to attain effortlessness.
    When you are in total rapport with existence,
    When you are no longer separate as a seeker,
    When you are no longer separate as a watcher,
    When you are no longer separate as an observer,
    When you are lost into it, utterly lost,
       it is there--a moment of consciousness--
       synergetic organic unity.
  6. To Zen, the unconscious is God.
    To Zen, the conscious is a small part, just the
       tip of the iceberg, for the unconscious is
       the vast, the enormous, the huge, the unlimited.
    The conscious has to dissolve into the unconscious, not otherwise.
    Freud: render the unconscious conscious.
    Buddha: dissolve the conscious into the unconscious.
  7. Zen says you can get right out of ALL karma this
       moment because it's just clinging ON YOUR PART.
    It is not that the karmas are clinging to you,
       you are clinging to them.
    IF you stop CLINGING. . . . finished!
    Yes, it can happen in a single moment.
    It is a question of pure understanding.
    The impossible is possible, IF you are in a
       state of NO-mind.
  8. Welcome!

Back to top


"This, I Am," Meditation

  1. Close eyes, relax, breathe, be silent.
  2. Focus on breathing, attention/awareness on breath.
       WITNESS your breathing.a
       (allow 5 minutes)
  3. WITNESS your body/body sensations
       (Be aware and breathe into: tensions, electric pulsation,
          hot/cold areas, dense/light locations, etc.)
       Allow the body to relax.
       (allow 5 minutes)
  4. WITNESS your thoughtsb
       (Be aware of the gaps between the thoughts:
          experience them) (allow 5 minutes)
  5. WITNESS your emotions, feelings, moods.
       (Experience the spaces between them)
          (allow 5 minutes)
  6. WITNESS your HARA, the innermost center of your beingc
       (Place your hands over your HARA--2 inches below your
          navel AND breathe into it).
  7. Experience WHATEVER is happening there.d
    Be here/nowe Stay with this experience (allow 10 minutes)
    Let it sink in!
  8. Then say: "This, I am," and feel it utterly, whatever it is.f
  9. Slowly, comeback and open eyes.
  10. AFTERWARDS: How recall this process in all daily activities?
       Just say, in whatever circumstances:
       "This, I am. I am not separate from this."
       For example: breathing, I am; sensing, I am;
       awareness, I am; silence, I am; emptiness, I am;
       everything, I am; eternal, I am; spaciousness, I am;
       I am not, I am (feel this and the ego disappears); bliss, I am.


The following references come from: Pharmacy for the Soul: A Comprehensive Collection of Meditations, Relaxation and Awareness Exercises, and Other Practices for Physical and Emotional Well-Being, by Osho.
a. "Watch The Gaps," pp. 63-64.
b. "Enjoy the Mind," pp. 24-25.
c. "From Head to Heart to Being," pp. 32-34
d. "On Cloud Nine," pp. 94-95. The witness may ultimately be absorbed in the witnessing (subject, object and process may all become one: "Make Room for Joy," pp. 58-61.
e. Here/now may become now/here which equals nowhere. Time and space may disappear.
f. Ultimately, though, you are not your experiences.

One of the most fundamental things to remember is that whatever you come across in your inner journey, you are not it. You are the one who is witnessing it. It may be nothingness, it may be blissfulness, it may be silence… but one thing has to be remembered – however beautiful and however enchanting an experience you come to, you are not it. You are the one who is experiencing it. And if you go on and on and on, the ultimate in the journey is the point when there is no experience left—neither silence, nor blissfulness, nor nothingness. There is nothing as an object for you but only subjectivity. The mirror is empty, it is not reflecting anything. It is you.

Even great travelers of the inner world have got stuck in beautiful experiences, and have become identified with those experiences thinking, “I have found myself.” They have stopped before reaching the final stage where all experiences disappear.

Enlightenment is not an experience. It is the state where you are left absolutely alone, nothing to know. No object, however beautiful, is present. Only in that moment does your consciousness, unobstructed by any object, take a turn and move back to the source. It becomes self-realization. It becomes enlightenment.

I must remind you about the word object. Every object means hindrance. The very meaning of the word is hindrance, objection.

So the object can be outside you, in the material world; the object can be inside you in your psychological world. The objects can be in your heart, feelings, emotions, sentiments, moods, and the objects can even be in your spiritual world. And they are so ecstatic that one cannot image there can be more.

Many mystics of the world have stopped at ecstasy. It is a beautiful spot, a scenic spot, but they have not arrived home yet. When you come to a point when all experiences are absent, there is no object, then consciousness without obstruction moves in a circle – in existence everything moves in a circle if not obstructed – it comes from the same source of your being, goes around. Finding no obstacle to it – no experience, no object – it moves back to the source, and the subject itself becomes the object.

That is what J. Krishnamurti continued to say for his whole life: when the observer becomes the observed, know that you have arrived.

Before that there are thousands of things in the way. The body gives its own experiences, which have become known as the experiences of the centers of kundalini; seven centers becomes seven lotus flowers. Each is bigger than the other and higher; and the fragrance is intoxicating. The mind gives you great spaces, unlimited, infinite. But remember the fundamental maxim, that still the home has not come.

Enjoy the journey and enjoy all the scenes that come on the journey – the trees, the mountains, the flowers, the rivers, the sun and the moon and the starts – but don’t stop anywhere, unless your very subjectivity becomes its own object. When the observer is the observed, when the knower is the known, when the seer is the seen, the home has arrived.
This home is the real temple we have been searching for, for lives together, but we always go astray. We become satisfied with the beautiful experiences.

A courageous seeker has to leave all those beautiful experiences behind, and go on moving. When all experiences are exhausted and only he himself remains in his aloneness… no ecstasy is bigger than that, no blissfulness is more blissful, no truth is truer. You have entered what I call godliness, you have become a god.

You are asleep and it is time to wake up.

All these experiences are experiences of a sleeping mind. The awakened mind has no experiences at all.

To read about Osho's enlightenment try pages 58-82 in his Autobiography of a Spiritually Incorrect Mystic

Back to top


NOTE: The following aphorism hopefully will introduce you to a really great meditation experience.

The Witnessing Experience

  1. Very few wake up immediately, without effort.
    Most need to "prepare" themselves for "the awakening."
    So... how to do it?
    Here's one way.
  2. First Week: a) WITNESS BREATHING.
    Read and follow footnote #2 below.
    Once/day, 15 minutes, full week.
    Key: witness GAPS between inhalation/exhalation.
  3. First Week: b) WITNESS BODY.
    Below, read and follow footnote #3.
    15 minutes daily for a week.
    Relaxation is the name of the game.
  4. Second Week: a) WITNESSING THOUGHTS.
    Enjoy footnote #4.
    15 minutes is all it takes, 7 days.
    Let no-thought state become your friend.
    Footnote #5 sets the example.
    15 minutes/day; or, many times during the day.
    Awareness of, and breathing from, the heart.
  6. Third Week: "This, I am," MEDITATION.
    One half hour daily (or more if you prefer).
    By this point, the format and experience
       may be easier. If not, start over with #2.
  7. Fourth Week: In-Dept HARA EXPERIMENT.
    Use the "This, I am," meditation format but
       spend one full relaxed, alert, attentive,
       focused, conscious hour, especially experiencing
       the HARA (being) Center for longer periods of time.
  8. Evaluate this experience, if you wish.
    Do you notice any changes in yourself?
    If so, what?
    If valuable, create your own daily practice
       according to your unique needs.
  9. Group support needed?
    Form your own group,
       or call Ken, 945-358-6448.


1. For Osho's enlightenment/awakening experience, see pages 58-82 in his Autobiography of a Spiritually Incorrect Mystic. Or, try Jed McKenna's Spiritual Enlightenment.

For the references for #2-5, see Pharmacy for the Soul, by Osho.

2. pp 24-25
Start doing a small breathing meditation.

Sit on a pillow so that you buttocks are a little higher than your knees. Then make your spine straight and erect. Wiggle your body first and feel where it comes to be perfectly balanced, and stop there. Start moving in small circles, smaller and smaller and smaller, just to feel the right place, where you should be. When you have come to feel that this is the most erect position for the spine, the most balances state, and you are in a straight line connected with the center of the earth, then move your chin up a little so you ears are in a straight line with the shoulders.

Close your eyes and start watching your breathing. First, the inhalation: start feeling it is going in from the nostrils. Go down with it to the very bottom. At the bottom there comes a moment when the inhalation is complete and there is a gap. After that gap exhalation starts, but between the inhalation and the exhalation there is a little interval.

That interval is of immense value. That is the equilibrium, the pause. Again come up with the exhalation, go the whole way up. The same moment comes again at the other extreme. Exhalation is complete and inhalation has to start. Between the two… again the gap. Watch that gap...

For one or two minutes just watch a few breaths coming and going. You are not to breathe in any particular way—just natural breathing. You are not to breathe deeply or anything. You are not to change the breathing at all; you have just to watch.

After one or two minutes, when you have watched it coming and going, start counting. Count one of the inhalation. Don’t count the exhalation; just the inhalation has to be counted. Go up to ten and then come back; again from one to ten, again one to ten. Sometimes you may forget to watch the breath; then bring yourself back to watching it again. Sometimes you may forget to count or you may go on counting beyond ten – eleven, twelve, and thirteen… Then start again and come back to one.

These two things have to be remembered. Watching—and particularly the gaps, the two gaps—at the top and the bottom. That experience of the gap is you. That is your innermost core; that is your being. And second, go on counting but not beyond ten and then come back again to one, and only count the inhalation.

These things help awareness. You have to be aware, otherwise you will start counting the exhalation. You have to be aware because you have to count only up to ten. These are just props to help you remain alert. This has to be done for fifteen minutes; you can do fifteen to thirty minutes once a day.

If you enjoy this meditation, continue it. This is of immense value.

3. pp 138-140
In relaxation you have simply to relax, unfocused—it is just the contrary of concentration. I will give you one method that you can start doing in the night.

Just before you go to sleep, sit in your chair. Be comfortable; comfort is the most essential part of it. For relaxation one has to be very comfortable, so make yourself comfortable. Whatever posture you want to take in the chair take it; close your eyes and relax the body. From the toes up to the head, feel inside where you feel the tension. If you feel it at the knee, relax the knee. Just touch the knee and say to the knee, “Please relax.” If you feel some tension in the shoulders, just touch the place and say, “Please relax.”

Within a week you will be able to communicate with your body. And once you start communicating with your body, things become very easy.

The body need not be forced; it can be persuaded. One need not fight with the body. That’s ugly, violent, and aggressive, and any sort of conflict is going to create more and more tension. So you need not be in any conflict—let the comfort be the rule. And the body is such a beautiful gift from existence that to fight with it is to deny existence itself. It is a shrine and we are enshrined in it, it is a temple. We exist in it and we have to take every care of it; it is our responsibility.

So for seven days… It will look a little absurd in the beginning because we have never been taught to talk to our own body—and miracles and happen through it. So the first thing is to relax in the chair and have the light dark or dim as you like; the light should not be bright. Tell everybody, “For these fifteen minutes there should be no disturbance, no phone call, nothing whatsoever,” so it is as if the world is no longer there for those twenty minutes.

Close the doors, and wearing loose clothing so there is no tightness anywhere, relax in the chair and start feeling where the tension is. You will find many spots of tension. Those have to be relaxed first, because if the body is not relaxed, the mind cannot be either. The body creates the situation for the mind to relax. The body becomes the vehicle of relaxation.
Just go on touching the place. Wherever you feel some tension, touch your own body with deep love and with compassion. The body is your servant and you have not paid anything for it—it is simply a gift. And it is so complicated, so tremendously complex, that science has not yet been able to make anything like it.

But we never think about that; we don’t love the body. On the contrary, we feel angry about it. The body has been one of the most ancient scapegoats. You can throw anything into it; the body is dumb and cannot retaliate. It cannot answer; it cannot say that you are wrong. So whatever you say, there is no reaction from the body against it.

So go all over the body and surround it with loving compassion, with deep sympathy and care. This will take at least five minutes, and you will start feeling very, very limp and relaxed, almost sleepy.

Then bring your consciousness to the breathing; relax the breathing. The body is our outermost part, the consciousness our innermost, and the breathing is the bridge that joints them together. So when the body is relaxed, just close your eyes and see your breathing relax, too. Have a little talk to the breathing: “Please relax. Be natural.” You will see that the moment you say “Please relax,” there will be a subtle click.

Ordinarily the breathing has become very unnatural, and we have forgotten how to relax it because we are so continuously tense that it has become almost habitual for the breathing to remain tense. So just tell it to relax two or three times, and then just remain silent.

4. pp34-35
Everyday for at least fifteen minutes, sit silently anywhere. Go to the river or go to the garden, somewhere where nobody is disturbing you. Relax the muscles of the body, don’t strain, and with closed eyes tell the mind, “Now, go on! Do whatever you want to do. I will witness and I will watch.”

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 and in that gap you will have a feel of reality as it is, without your imagination always functioning. But it will be only for a moment, a very small moment, and then the mind will start working again.

When the mind starts working and thoughts start running and images start floating, you will not become aware of it immediately. Only later on, after a few minutes, will you become aware that the mind is working and you have lost your way. Then again hold you 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, the first glimpses of reality, the first windows. They are very small, just small gaps, and they come and go, but in those moments you will start having the taste of reality.

Slowly, slowly, by and by, you will see that those intervals become 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.

pp 24-25
Don’t try to stop the mind. It is a very natural part of you; you will go crazy if you try to stop it. It will be like a tree trying to stop its leaves; the three will go mad. The leaves are very natural to it.

So the first thing: Don’t try to stop your thinking; its perfectly good.
The second thing: Just not stopping it will not be enough; the second is to enjoy it. Play with it! It is a beautiful game. Playing with it, enjoying it, welcoming it, you will start becoming more alert about it, more aware of it. But that awareness will come very, very indirectly; it will not be an effort to become aware. When you are trying to become aware, then the mind distracts you and you become angry with it. You feel that this is an ugly mind and it is constantly chattering; you want to be silent and it doesn’t allow you, so you start feeling inimical toward the mind.

That’s not good; that is dividing yourself into two. Then you and the mind become two, and conflict and friction start. All friction is suicidal because it is your energy being wasted unnecessarily. We don’t have that much energy to waste in fighting with ourselves. The same energy has to be used in joy.

So start enjoying the thought process. Just see the nuances of thoughts, the turns they take, how one thing leads to another, how they get hooked into each other. It is really a miracle to watch! Just a small thought can take you to the farthest end, and if you look you don’t see any connection.

Enjoy it—let it be a game. Play it deliberately and you will be surprised: sometimes just enjoying it, you will find beautiful pauses. Suddenly you will find that a dog is barking and nothing is arising in your mind, no chain of thinking starts. The dog goes on barking and you go on listening and no thought arises. Small gaps will arise... but they are not to be produced. They come on their own, and when they come, they are beautiful. In those small gaps you will start watching the watcher—but that will be natural. Again thoughts will start and you will enjoy it. Go on easily, take it easy. Awareness will come to you but it will come indirectly.
Watching, enjoying, seeing thoughts taking their turn, is as beautiful as seeing the sea with millions of waves. This, too, is a sea, and thoughts are waves. But people go and enjoy the waves in the ocean and don’t enjoy the waves in their consciousness.

5. pp 29-30
Feeling is real life. Thinking is phony because thinking is always about; it is never the real thing. It is not thinking about the wine that can make you intoxicated, it is the wine. You can go on thinking about the wine, but just by thinking about the wine you will never become intoxicated. You will have to drink it, and the drinking happens through feeling.
Thinking is a pseudo-activity, a substitute activity. It gives you a false sense of something happening, and nothing happens. So shift from thinking to feeling, and the best way will be to start breathing from the heart.

During the day, as many times as you can remember, just take a deep breath. Feel it hitting just in the middle of the chest. Feel as if the whole existence is pouring into you, into the place where your heart center is. It differs with different people; ordinarily it is leaning to the right. It has nothing to do with the physical heart. It is a totally different thing; it belongs to the subtle body.

Breathe deeply, and whenever you do, do it at least five times with deep breaths. Take the breath in and fill the heart. Just feel it in the middle, that existence, is pouring in through the heart. Vitality, life, the divine, nature—everything pouring in.

Then exhale deeply, again from the heart, and feel you are pouring all that has been given to you back into the divine, into existence.

Do it many times during the day, but whenever you do it, do five breaths at once. That will help you shift from the head to the heart.

You will become more and more sensitive, more and more aware of many things of which you have not been aware. You will smell more; you will taste more; you will touch more. you will see more and you will hear more; everything will become intense, so move from the head to the heart and all your senses will become suddenly luminous. You will start feeling life really throbbing in you, ready to jump and ready to flow.

6. For the "This, I am," Meditation, go to and click onto Spiritual Poetry.

7. For much more in-depth discussion and other practices about all this, see 295 page book: Meditation: The First and Last Freedom, by Osho. More will be said about this in the near future.
Part I: About Meditation
Part II: The Science of Meditation
Part III: The Meditations
Part IV: The Obstacles to Meditation
Part V: Responses to Questions about Meditation

Back to top


NOTE: On my flight back from Costa Rica, while finishing Tao: The Pathless Path, by Osho, the following words/summary arose.

Two Paths: Which One?

  1. Truth is one, but the paths are two.
    Affirmativa versus Negativa.
    Same goal, different directions (see below).
    Which for you?
    What appeals to your own innermost core?
    Train yourself or just jump?
  2. Affirmativa danger: do much, ego (the doer) grows into a barrier.
    Negativa problem: sitting silently, doing nothing, possible lethargy,
       dull and dead, leading to unintelligence?
    Thus, watch that the ego does not arise in Affirmativa,
       watch that lethargy is not settling in Negativa.
    BOTH reach/attain! How blessed!
    But which is easier for you, more in tune with your inner nature?
  3. On the mystic (Negativa) path: aloneness/solitude/emptiness
       has to be existentially experienced. Being ALONE is
       essential, the way back to oneself.
    With the ascetic (Affirmativa) path: God is always with you,
       you're never alone.
    Ascetics pray; mystics don't.
    IMPORTANT: one thing that may be a help on one path
       may become a headache on another path
       (eg., prayer is a hindrance on Negativa path
       because it fosters separation.)
  4. The mind is your innermost body
       and the body is your outermost mind.
    For you are a mindbody!
    Taoists: True stillness comes out of understanding,
       through awareness, the understanding that desire is futile.
    The day you become a nothingness
       you come to know who you are:
       you are that nothingness; you are NOT!
    One has to know oneself as one is.
    Tao says that nothing really has to be done:
       just penetrate into your own being.

seeks, inquires
path of effort
path of will
ascetic, exercises
path of love, prayer
intellectual, logical
gradual enlightenment
step by step
Jesus, Mohammed, Krishna
Gurdjieff, Ramakrishna
Christianity, Judaism
Hinduism and Islam yield Sufism
The Sufi SEEKS God (pure prayer)


waits, receives
path of "no"
path of surrender
mystic, no exercises
path of meditation
sudden enlightenment
jump into the abyss
Lao Tzu, Buddha, Nagarjuna
Ramana Maharshi, J. Krishnamurti
Buddhism and Taoism yield Zen
The Zen disciple

5. Enjoy Osho's teachings.
    Is one path more to your taste?
    Or, is it possible to combine both? Inherently contradictory?
    What think/feel/say you??????????????

Back to top



  1. Everyone wants freedom.
    But freedom FROM what?2
       and, freedom FOR what?
  2. Political, economic, social freedom
       reversible at any moment.
    Outer freedom brings compassion.
    Inner freedom brings total freedom:
       the experience of pure witnessing.
  3. Authority versus authenticity.
    Slavery versus rebellion.
    Not revolution, since only elites are changed.
    Rebellion, in order to surrender your CONDITIONING.
  4. Awareness brings freedom.
    In freedom there is no need for control
       because there is no possibility of license.
    The middle path, neither control, nor license,
       but freedom WITH responsibility.
    'Thus, move from your innermost core.
  5. Freedom FOR: Freedom to create, freedom to be, freedom
       to express, to sing your song, to dance your dance.
    From dependence to independence to interdependence.
    From pre-mind to mind to post-mind: choiceless awareness.
    From pre-self to self to post-self (a state of no-mind).
  6. Action is always good if acting consciously;
       reaction is always bad if acting out of conditioning.
    Yet acts out of no-mind are not predictable
       as they come out of one's being.
    The past is memory.
    The future is imagination.
    The present is the only reality there is,
  7. Be a knower (experiencer), not a believer.
    Have "religiousness:" accept the challenge to grow
       (your first priority) and realize your full potential.
    Drop your "self" (your functions/social institutions)
       and enjoy your "soul" (the reality that you are part of existence).
  8. Let existence, not society (conditioning) act through you.
    Then "Moksha" arises: TOTAL FREEDOM.3


1. Brief summary of Osho's Freedom: The Courage to be Yourself.
2. Freedom FROM: freedom from parents, freedom from the church, freedom from the organization, free from this and that, free from all kinds of prisons, that is, from ALL conditioning.
3. The following is from The Book of Secrets but concerns freedom.
  TOTAL FREEDOM: How attain? "Surrender.  The false "I" is the ego.  This is
the defense. This protects you from surrendering. The moment you come to feel
"I am not" surrender happens.  So, freedom is freedom from "you."
As Rinzai said, "I am free because I am no more.  There is NO ONE to be in
bondage. I am just a wide emptiness, a nothingness.
Surrender happens when you are not, so YOU cannot surrender.  That is why
surrender cannot be a technique. Ramana Maharshi, "Inquire 'Who am I?'" But
this is not to find out "Who am I?"  It is not! if you go on inquiring
"Who am I?" you are bound to come to the conclusion that you are not.
Really, this is an inquiry to dissolve!!
There is not going to be an answer, that "you are this." Only the question
will dissolve.  There will be no one to ask even "Who am I?"  And then
you know."

Back to top


Ode to Yoga1

  1. Yoga Americans love.
    Hatha yoga, that is--
       the physical postures.
    Better flexibility, better health, less weight.
    Looking good! Feeling great!!
  2. Yet Patanjali, the father of yoga, says:
    "Yoga is the cessation of mind,
       establishing the witness."
    It's not the body that primarily counts
       but the science of the soul,
       a pure mathematics of the inner being:
       the laws of transformation, of transcendence.
  3. "Minding" (thinking), like walking, is just an activity.
    When the activity of thinking is NOT there,
    YOU are there--a state of no-mind.
    When the mind ceases, your identification with bodymind is finally broken.
    There is bondage by NOT witnessing; freedom by witnessing.
    Thus, "cessation of mind" is all important,
       leaving only the pure, thought-free awareness
       that alone is able to perceive reality directly, as it is.
  4. So . . . Patanjali's Eight Step/Limbs of yoga:
    "By practicing the different steps of yoga for the destruction
    of impurity, there arises spiritual illumination that develops
    into awareness of reality. The eight steps of yoga are:
       1. self-restraint (yam)
       2. fixed observation (niyam)
       3. posture (asan)
       4. breath regulation (pranayam)
       5. abstraction (pratyahar)
       6. concentration (dharana)
       7. contemplation (dhyan)
       8. and trance (samadhi)"
  5. "Yam is the bridge between you and others: Live consciously; relate with people consciously. Then the second two, niyam and asan-- they are concerned with your body. The third, pranayam is again a bridge. As the first yam, is a bridge between you and others, the second two are a preparation for another bridge. Your body is made ready through niyam and asan, and then pranayam is the bridge between the body and the mind. Then pratyahar and dharana are the preparation of the mind. Dhyan, again, is a bridge between the mind and the soul. And samadhi is the attainment. They are interlinked, a chain; and this is your whole life." (pg 114)
  6. Presently, a Western yoga class is 95% postures, and 5% meditation.
    Should one hour of postures be followed by a half hour of meditation?
    Is the prime focus of yoga on "cessation of mind" or on the body?
    Pantajali's Eight Steps seem to indicate something worth thinking about.


1. Osho's Yoga: The Science of the Soul, presents quite a different view of yoga that so fascinates the West. Highly recommended for those addicted to postures only.

2. More in-depth comments:

"Destruction of impurity": Thinking (identifying) yourself to be that which you are not is the impurity. You don't have to add something to your being; rather, you have to delete something (neti, neti). The search for truth is surgical: go on negating (peeling the onion, disidentifying with the body, thoughts and emotions so that the ego disappears) until you reach the negator--only YOU are left, you in your inner core, in your consciousness. The treasure is your very being, intrinsic!
The seeker is sought!

"There arises spiritual illumination": this is your innermost being in its purity, in its innocence, in its virginity--clarity of perception arises. Now you can see everything as it is. There are no projections; there is no imagination; there is no perversion of reality. You simply see things as they are.

"yam": self-restraint/self-control/direction. Not repression or suppression, rather this means to DIRECT one's life energies, doors for the unlimited.

"niyam": a disciplined life with regularity

"asan": in deep rest, sit silently, doing nothing, a relaxed posture.

"pranayam": breathing is an individual phenomenon; can't be taught.

You have to discover your own rhythm. Just keep a chart for one month of all your moods and states. Then you know which is the rhythm where you feel most restful, relaxed, in a deep let-go; which is the rhythm where you feel quiet, calm, collected, cool; which is the rhythm when suddenly you feel blissful. (pg. 107).


“Dhyan:” If you can concentrate on one point, then comes the possibility of dhyan. In concentration you bring your mind to one point. In dhyan you also drop that point. Now you are totally centered, “nowhere-going”—because if you are going anywhere it is always going out. Even a single thought in concentration is something outside you—the object exists; you are not alone; there are two. Even in concentration there are two: the object and you. After concentration the object has to be dropped.

All the temples lead you only up to concentration. They cannot lead you beyond because all the temples have an object in them: The image of God is an object to concentrate on. All the temples lead you only up to dharana, concentration. That’s way the higher a religion goes, the temple and the images disappear. They have to disappear. The temple should be absolutely empty so that only you are there—nobody else, no object. Just pure subjectivity.

Dhyan is pure subjectivity, contemplation—not contemplating “something” because if you are contemplating something, it is not concentration. In English there are no better words. Concentration means something is there to concentration upon. Dhyan is meditation: Nothing is there, everthing has dropped, but you are in an intense state of awareness. The object has dropped, but the subject has not fallen into sleep. Deeply concentrated, without any object, centered—but still the feeling of “I” will persist. It will hover. The object has fallen, but the subject is still there. You still feel you are.

This is not ego. In Sanskrit we have two words, ahankar and asmita. Ahankar means “I am.” And asmita means “am.” Just “amness”—no ego exists; just the shadow is left. You still feel somehow, that you are. It is not a thought because if it is a thought that “I am,” it is an ego. In meditation the ego has disappeared completely; but an amness, a shadowlike phenomenon, just a feeling, hovers around you—just a mistlike thing that just in the morning hovers around you. In meditation it is morning. The sun has not risen yet; it is misty: asmita, amness is still there.

You can still fall back. A slight disturbance—somebody starts talking, and you listen—meditation has disappeared, and you have come back to concentration. If you not only listen, but you also have started thinking about it, even concentration has disappeared; you have come back to pratyahar. And if not only are you thinking, but you have also become identified with the thinking, pratyahar has disappeared; you have fallen to pranayam. And if the thought has taken so much possession of you that your breathing rhythm is lost, pranayam has disappeared; you have fallen into asan. But if the thought and the breathing are so much disturbed that the body starts shaking or becomes restless, asan has disappeared. They are related.

One can fall from meditation. Meditation is the most dangerous point of the world because it is the highest point from where you can fall, and you can fall badly. In India, we have a word, yogabhrasta: one who has fallen from yoga. This word is very, very strange. It appreciates and condemns together. When we say somebody is a yogi, it is a great appreciation. When we say somebody is a yogabhrasta, it is also a condemnation: The person has fallen from yoga. This person had attained up to meditation somewhere in a past life and then fell down. From meditation the possibily of going back to the world is still there—because of asmita, because of amness. The seed is still alive. It can sprout any moment; so the journey is not over.

When asmita also disappears, when you no longer know what you are—of course, you are, but there is no reflection upon it, no “I am,” or even amness—then samadhi happens—trance, ecstasy. Samadhi is going beyond; then one never comes back. Samadhi is a point of no return. From there, nobody falls. A person in Samadhi is a god; we call Buddha a god, Mahavir a god. A man in Samadhi is no longer of this world. He may be in this world, but he is no longer of this world. He doesn’t belong to it; he is an outsider. He may physically be here, but his home is somewhere else. He may walk on this earth, but he no longer walks on the earth. It is said about the man of samadhi that he lives in the world, but the world does not live in him. (pgs. 110-112)

Back to top


NOTE: The following comes from Osho's Sex Matters: From Sex to Superconscious.

Sex Matters

  1. Why? Osho: we use sex to reach superconsciousness.
    Sex is frequently repressed, suppressed, or denied--
       certainly not openly discussed/debated.
    Three levels has sex: physical, psychological, and spiritual.
    It's the third that fascinates.
  2. What do you seek in sex?
    Pleasure, romance, tension relief, control, escape?
    And what do you get?
    Some or all or none of the above.
    So. . .are you completely fulfilled after the sex act?
    Most would say no--maybe a brief moment of . . .
  3. So, what is it that sex, at its ultimate, offers?
    At the moment of orgasm, the ego vanishes and
    EGOLESSNESS emerges momentarily.
    So, also, TIMELESSNESS emerges for a very short duration.
    And it is these two elements that account for the
       mad drive of humans toward sex.
  4. It is not the body of the other that is craved for--
       it is the taste of egolessness, timelessness, and utter silence.
    As the ego disappears, there is a glimpse of the soul;
       as time disappears, a glimpse of godliness.
    Thus, there is a "religious"" experience, a spiritual
       experience, underlying the craving for sex.
    An expression of "oneness" not only with the partner
  5. The French call it "le petite mort" (the "little death").
    Because you feel as though you are losing yourself,
       losing control, almost like dying.
    But be totally aware, let the witnessing self observe.
    Enter into meditation right after orgasm.
    Prolong the egolessness, the timelessness, and the
       utter silence.
    This totality is bliss!
    Two emptinesses come together, yielding godliness.
    Then you become a temple.
  6. A paradox? Yes!
    Being totally natural is the way of going beyond nature,
       entering into superconsciousness.
    The highest form of sex is not relief but ECSTASY.
    Sex is simply sex--a natural desire, a natural energy,
       the very foundation/source of all life.
    Make it a game, a play, have fun!
    Original BLESSING, not original sin!
    TRANSFORM sex into love:
       Be totally open and available to each other.
    And taste God.

Back to top


NOTE: While reading The Book of Secrets: 112 Keys to the Mystery Within, by Osho, a poem presented itself.

Total Freedom

  1. Freedom seems to be our DEEPEST need.
       -economic freedom
       -political freedom
       -religious freedom
       -psychological freedom
       -sociological freedom
       -sexual freedom
       -spiritual freedom
  2. YET the deepest seems to be EXISTENTIAL FREEDOM.
    What, praytell, is that?
    A shattering of the most inner identity:
       identity with the mind (ego).
    One feels one is dying;
       one feels that one is moving into non-existence.

    "Thinking no thing will limited-self unlimit."
    How can you think no thing? You cannot,
       but in the very effort--the effort to think no thing--
       thinking will be lost, thinking will dissolve."

    The ego disappears; then the absence of the ego disappears--
       then you are EMPTY.
    And to be really empty is to be really filled!
  3. Thus, emptiness is your inmost center.
    Your nature, your being, is nothingness or emptiness.
    Then consciousness arises and
       you are the experiencer experiencing itself.
  4. Only consciousness remains without content,
       for content is the experience while your being
       is the experiencer.
    So, allowing all content to dissolve: TOTAL FREEDOM!
    What arises? Blissful TOTALITY (illimitably).
    Contentedness without content.

Back to top


NOTE: While in Costa Rica recently I finished reading The Book of Secrets by Osho. I came across a few pages that really jumped out to me. So, here is a summary.

To Technique Or Not To Technique: That Is The Question

  1. In the Book of Secrets, by Osho1 there are 112  techniques/methods
       of meditation with thousands more in numerous combinations.
    Praise for a "no-technique" technique is seen.
    Yet, "Being against techniques is simply a technique."
    This no-technique is one of the subtlest ways to kill and destroy the mind.
    For ultimately the mind must disappear!

  2. Most seekers are in search of support: a teacher, a guru,
       a master, a scripture, a doctrine, a tradition, a guide, a church--
    CLINGING to something!
    For many cannot do it alone--they need systems,
       in order to create trust, faith.
    Systems, you see, give a security, a feeling that everything
       is okay, a map in your hand.
    Many systems there are and each helps people move into
       the unknown, hopefully, without fear.

  3. Yet Buddha, Bodhidarma, Lin Chi, Bokuju, Krishnamurti and others
       teach and preach "no-technique:" the emphasis is on "no"
       so that your mind is negated.
    If you cling to some support, the mind remains.
    So . . .ALL clinging must dissolve!
    You are left ALONE, nowhere to be dependent--left in a
       vacuum, destroying ALL support.
    But very arduous, almost impossible, difficult--to remain TOTALLY
    ALONE and to be alert that the mind is not allowed
       to create any support.
    The point is one of TOTAL ALONENESS.

  4. So, do you want a SYSTEM MAKER: Jesus, Gurdjieff, Mahavira,
    Mohammad; or a SYSTEM DESTROYER: Shiva, Buddha, Krishnamuerti?
    A system gives security, a map, a plan but every system is
       artificial. a make-believe, a device for people with doubts.
    Nowadays, with so many systems, the confidence that used to
       come from a system is no longer there:
    Now nothing is certain.

  5. What's important therefore?
    "You have to decide three things within your self:
    One, either you need help or you do not need it;
    Second, either you can move into the unknown without any
       fear, or you cannot;
    Third, without any technique, any system, can you proceed
       a single inch, or can't you?"

  6. A suggestion: Start with a master, a system, a technique and
       see if you can achieve Enlightenment (TOTALLY PRESENT)
       through one of them.
    If not, drop it and proceed alone.
    The questions is: Have you achieved? Do you move without
       thinking? Does your inner guide (pure consciousness) guide you?
    Try some Sutras2:
    106: Feel the consciousness of each person as your own consciousness.
    So, leaving aside concern for the self, become each being. 
    107: This consciousness exists as each being, and nothing else exists.
    108: This consciousness is the spirit of guidance of each one.  Be this one.

  7. Then relax about time completely, be ready to receive,
       wait for infinity, for eternity--it can happen instantly!

  1. When this 5,000 year-old Tantric text--Vigyan Bhairav Tantra--says "sex energy" it means "life energy," the elan vital. When the ultimate bliss and ecstasy comes inside you, it means your own positive (masculine) and negative (feminine) poles have come to a meeting, an inner circle has become whole, now it is complete--duality disappears, non-duality appears.
  2. Sutra means a saying, a telegraphic message, a simple statement of love. Osho gives his interpretation and explanation of these 112 Sutras, in his 1,134 page book.

Back to top


Back ] Next ]

Home ] New Age Center ] Growthworks ] Point of Infinity ] Nirvana Bookstore ]

Copyright © 2003 New Age Center. All right reserved.