STOP! A Meditation by OSHO – Canadian Society of Questers

Editor’s Note:  This meditation by Osho comes from his famous,”Book of Secrets”, and was a wonderful tool to help me become more mindful.  I hope that you try this meditation and practice it for the next several weeks.  –  Judith

STOP! A Meditation by OSHO

Just as you have the impulse to do something, stop.

You can try it anywhere. You are taking your bath ― suddenly order yourself to “Stop!” and stop. Even if it is only for a single moment, you will feel a different phenomenon happening within you. You are thrown to the center and suddenly everything stops ― not only the body. When the body stops totally, your mind stops also.

When you say, “Stop!” do not breathe then. Let everything stop…no breathing, no body movement. For a single moment remain in this stop, and you will feel you have penetrated suddenly, at rocket speed, to the center. And even a glimpse is miraculous, revolutionary. It changes you, and by and by you can have more clear glimpses of the center. That is why inactivity is not to be practiced. Use it suddenly, when you are unaware.

For example, you were going to drink a glass of water. You have touched the water, the glass ― suddenly stop. Let the hand be there, let the desire to drink, the thirst be there inside, but you stop completely. The glass is outside, the thirst is inside; the hand is on the glass, the eyes are on the glass ― stop suddenly. No breathing, no movement, as if you have become dead. The very impulse, the thirst, will release energy, and that energy is used for going to the center. You will be thrown to the center. Why? Because any impulse is a movement outward. Energy is always in movement ― either going out or coming in. Energy can never be static.

Remember three things…. One, try it only when a real impulse is there. Secondly, do not think about stopping, just stop. And thirdly, wait! When you have stopped, no breathing, no movement ― wait and see what happens. When I say stop, it means stop totally, fully. Nothing is moving, as if the whole time has stopped. There is no movement ― simply you are! In that simple existence, suddenly the center explodes.

~~~Osho: Excerpted from The Book of Secrets

The Unknowable Self – Osho – Sat Sangha Salon

The deepest mystery of existence is the phenomenon of knowledge. You can know everything except your own self. The knower cannot be known because to know something means to reduce it to an object. The very process of knowledge depends on duality. I can know you because I am here, inside, and you are there, outside. You become an object. But I cannot know my self because I cannot make my self an object. I cannot encounter my self in any objective way. I cannot put my self in front of me. And if I could put my self in front of me then that which is put in front of me would not be my self. How can that which can be put in front of me be my self? Really, the inner one which will look at it will remain my self.

Self is subjective and this subjectivity cannot be made objective. Hence, the paradox: that which knows all cannot know itself; that which is the source of all knowledge remains unknowable. If you can understand this, then this sutra will reveal much. This is one of the most profound sutras. It goes deeper than all that the mystics have said. It says self-knowledge is impossible. You have heard, it has been preached, it has been told everywhere, “Know thyself.” But how can you know your self?  You can know everything other than you. One point will always remain unknown, unknowable. That point is you.

The word self-knowledge is not good at all. Knowledge of the self is not possible. But this may create a deep pessimism in you. If knowledge of the self is not possible, then the whole of religion becomes absurd because this is what religion is meant to do – to give you self-knowledge. Then there must be some other meaning to the word self-knowledge. Then there must be something, a hidden dimension, through which you can know the self and still not make it an object. Knowledge must be possible in an altogether different sense.

In the world, whatsoever we know is objective and the subject remains unknowable, the knower remains unknowable. But can this knower be known? This is the basic question, the basic problem. If there is only one way of knowing – that is objective knowledge – then it cannot be known. Hence, all the scientific thinkers will deny that the self exists. Their denial is meaningful. All those who are trained to think in terms of object, of objectivity, they will say there is no self.

Their saying this means that they cannot conceive of another type of knowing. They think that there is only one type of knowing and that is objective. The self cannot be made objective; hence, it cannot be known. And that which cannot be known cannot be said to exist. How can you say that it exists? The moment you say that it exists you have said that you have known it. You cannot assert its existence. If it is not known, not only not known but also unknowable, then how can you say that it exists?

Scientists go on saying that there is no self, that man is a mechanism and the consciousness that appears is just an epiphenomenon, a by-product. They say that there is no self, there is no center – that the consciousness comes into existence just through chemical phenomena and when the body withers away, consciousness disappears.

So for science, death is total death; nothing remains after it. Consciousness is not substantial; it is a by-product. It cannot exist without the body. It is part of the body, just a combination of many material things. It comes into being; it is not elementary. It is a compound, a combination, a synthesis, something which depends on other things. There is no self. Science says there is no self because the self cannot be known.

The very word science means knowledge. And if something is unknowable, science will not approve of it, science will not agree to it. Science means that which can be known. Only then science is not mystical. It cannot fall into absurdities. For science, the very word self-knowledge is absurd. But still, religion is meaningful because there is another dimension of knowing.

Try to understand that dimension of knowing where the known is not reduced to an object. For instance, if a lamp is burning in a dark room, everything in the room is lighted, is known through the light of the lamp. But the lamp is also known by its own light. Everything else – chairs, furniture, the walls, paintings on the walls – they are known through the light. But through what is the light itself known?

The light is self-enlightening: just by its presence it reveals others and it reveals itself also. But these two revelations are different. When the chair is known through the light, the chair is an object. The light falls on it and if the light disappears the chair cannot be known. The knowledge of the chair depends on the light but the knowledge of the light itself doesn’t depend on the chair. If you remove everything the light will still be light. There will be nothing to reveal but it will go on revealing itself. The revelation of the light is self-revelation.

Similar is the case with the inner phenomenon, the inner self. Everything is known through it but it itself is known not by anything else – it is a self-revealing phenomenon. It reveals itself. Self-knowledge doesn’t mean that the self is known by someone else because then the someone else will be the self. So whatsoever is known in an objective way cannot be the self. Always the knower will be the self. But how can this self be known? The self is a self-evident, self-revealing phenomenon; nothing else is needed to know it. You need not reduce it to an object.

Really, when all objects are removed from the mind, when all the furniture is removed from the mind, suddenly the self reveals itself. It is self-revealing. Really, that is the difference between matter and consciousness: matter is not self-revealing and consciousness is self-revealing; matter has to be known by someone else and consciousness knows itself. That is the basic difference between matter and consciousness. There are trees but if there is no conscious being they cannot be revealed; they need someone’s consciousness so that they can be revealed.

There are rocks, beautiful rocks, but if there is no consciousness they will not be beautiful because then no one will become aware that they are there. Their existence will be mute. Even those rocks will not be able to know that they exist. Existence will be there but there will be no revelation of it.

A small child comes playing near the rock: suddenly the rock is revealed. Now it is not a mute existence. Through the child the rock has become assertive. Now the tree is revealed. Now everything around the child becomes alive in a new meaning. The child has become a source of revelation. Everything around him becomes alive. Hence, the deeper your consciousness, the deeper you reveal existence.

When a buddha is born the whole existence celebrates in him because of such a deep consciousness. All that is hidden in matter becomes manifest. It was never known before. Just by the presence of an enlightened person, the whole existence around him is enlightened. Everything becomes alive, feels through him. Consciousness reveals others, but there is no need to reveal it for another consciousness. It is self-revelatory.

Take it from another angle: everything needs proof because everything can be doubted. But you cannot doubt the self; therefore the self never needs any proof. Can you doubt the self? One of the great Western thinkers, Descartes, used doubt as a method to know. He started his journey of knowledge through doubt – very penetrating doubt. He decided that he would doubt everything unless he stumbled upon a fact which could not be doubted. And unless there is a basic fact which cannot be doubted, you cannot build the palace of knowledge because there is no foundation stone to make it. If everything can be doubted and has to be proved, then the whole edifice is just logical. Something deep down must be indubitable, which does not need any proof.

God is not indubitable. Remember this: God is not indubitable. He can be doubted – not only doubted, he can be disproved. And really, when someone doubts God you cannot prove his existence. You can only convince those who are already convinced, but you cannot convert a new man; that is impossible. Not a single atheist can be converted because he needs proof and you cannot prove God.

God is not indubitable. He can be doubted, rejected. The whole hypothesis can be said to be false. There is no proof that can help. So Descartes goes on discussing, inquiring, and he says that unless he comes to a point, to something in existence that is indubitable…. Not that it can be proved – no. Rather, it cannot be doubted. And ultimately he comes to the self and says that the self is a greater reality than God. It is, because the self cannot be doubted. Can you doubt it? Even to doubt it you will have to have it.

For example, if you are in the house and someone comes and asks whether you are in the house or not and you say, “I am not,” the very fact that you say “I am not” will prove that you are there. You cannot deny yourself. The very fact that you say, “I am not” shows that you are there. The denial becomes the proof. There is no need not to affirm it; even denial becomes the proof. When even denial is a proof, the fact is indubitable. How can you doubt it?

You cannot say, “I do not know whether I am or not” – or can you? Even to be in such confusion, you need to be there. How can there be confusion without you? You cannot say, ”I don’t believe that I am,” because even not to believe, someone is needed to be there. There is no way to deny that you exist, that the I exists.

This self is the only indubitable fact in the world; everything else has been doubted. There have been skeptics who have doubted everything, even ordinary things of which you cannot conceive how they can be doubted. You are here but the English philosopher Berkeley says, “I cannot believe that you are here. You may be just a dream. And there is no way to prove that you are not a dream, because when I dream, I dream of people such as you.” And this is one of the essential qualities of a dream: in a dream the dream appears real.

So if you are appearing real, Berkeley says that does not prove anything, because in every dream the dream appears real. Can you doubt while you are dreaming? You cannot: the dream appears real. Even a very absurd dream appears real. It is just illogical, irrelevant, but still it appears real while it is there. So Berkeley says that there is no way to prove whether you are real or not. You can be doubted, everything can be doubted.

One of the greatest Indian mystics, Nagarjuna, has doubted everything – EVERYTHING! He says nothing is real because everything can be doubted. But there is only one point which he goes on avoiding: he never talks about the self because then his whole edifice, his whole philosophy, would fall down – because that cannot be doubted. It can be asked of Nagarjuna, ”Okay! The whole world is illusory and everything can be doubted, but who is this doubter? Do you doubt it – this doubter who denies the whole world?” The self is indubitable because it is self-evident. No proof is needed, no argument is needed. It is self-evident.

Mahavira denied God: he said there is no God. But he couldn’t say there is no self. Then the very self became divine for him. He said, “Only the self is God.” And that is true: in you, the self is the nearest thing to divine existence. That is why it cannot be doubted. It is self-evident, self-revealing, self-enlightening.

This is the second way of knowing. The scientific way is to know a thing as an object. The religious way is to know the subject as the subject. In a scientific way, knowledge has three parts: the knower, the known and the knowledge. The knowledge is just a bridge between the knower and the known. But the religious knowing does not have three parts. The knower is the known and the knower is the knowledge. This knowing is not divided into three. It is one, it is undivided.


Excerpted from The Supreme Doctrine, Chapter 4.

Copyright© OSHO International Foundation

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

Both audio and pdf files can be downloaded from Osho World.

Subhash Ghai to produce Osho biopic with Navala Productions

By: Express Web Desk |

osho biopic by subhash ghai Subhash Ghai’s Osho biopic will cast its main characters within the next month.

Subhash Ghai is all set to produce a biopic on controversial godman Osho in collaboration with Rome based production company Navala Productions, reported Variety. The project is tentatively titled Osho: Lord of the Full Moon and was announced yesterday at the Cannes Film Festival. Osho, also called Rajneesh and Bhagwan Shree Rajneesh, was recently the subject of Netflix’s critically acclaimed six-part documentary Wild Wild Country.

According to Variety, Lakshen Sucameli will direct the biopic from a screenplay by Sucameli and Kamlesh Pandey. Casting and international distributor names will be announced soon. Fabio Cianchetti, known for Eva Greene starrer The Dreamers, is the makers’ choice for director of photography.

Osho: Lord of the Full Moon will begin from the time of Indian independence. Apart from Osho, there would be another main character, a female journalist who puts her career in danger when she tries to investigate if the Guru is a fraud or a genius like his fans believed.

Osho died in 1990 but has been a contentious figure in popular imagination especially in the United States, where he was active in the first half of the 1980s. It was this relatively short duration of his life that became the most well-known because of the utopian Oregon community he established. That community was called Rajneeshpuram and was populated by Rajneeshees, as his devotees were called.

The establishment of Rajneeshpuram was protested by the locals. The tensions finally culminated in 1984 when Rajneeshees decided they were few in number and could not hope to win in the upcoming Wasco County elections. They allegedly indulged in bioterror when they poisoned half the voters by pouring salmonella-laced liquid on food items. Osho’s most trusted follower Ma Sheela pleaded guilty in 1985. US authorities also discovered evidence of the largest wire-tapping and bugging operation.

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The Leshan Giant Buddha: Largest Stone Buddha in the World

Not far from the city of Chengdu in Sichuan Province, China, sits the Leshan Giant Buddha statue. Carved into the side of Mt. Lingyun, the colossal statue is over 1,300-years-old and is considered to be the largest stone Buddha in the world, and by far the tallest pre-modern statue. The site attracts millions of people every year, including Buddhist pilgrims, making it something of a sacred destination and an ancient wonder of the world.

A statue honoring Maitreya

The Leshan Giant Buddha statue (also known as Dafo), is located to the east of Leshan City and sits at the junction of three rivers; the Min River, Qingyi River, and Dadu River.  It faces the sacred Mount Emei with the rivers flowing below its feet and depicts a stout, smiling monk, calmly sitting, resting his hands upon his knees with heavy-lidded eyes gazing across the river. The statue is believed to be Maitreya, a Buddha and disciple of Sakyamuni, who is thought to have been the founder of Buddhism, symbolizing brightness and happiness.

Worshiping Maitreya was especially popular between the 4th and 7th Centuries.  Today, images of him can still be found in many Buddhist temples throughout China and the Leshan statue is considered the most inspiring of them all.

The Paradise of Maitreya, Zhu Haogu and Zhang Boyuan, 1320 ( )

The architecture of the Leshan Giant Buddha

The appeal of the Buddha lies not only in its size but in its architectural craftsmanship.  The entire statue is made of stone, except for the ears which were crafted out of wood, then affixed, and covered with clay. The Buddha’s hair is arranged in special spiraled curls with 1,021 twists that have been skillfully embedded in the head.

The statue is ten stories high, and if the statue stood upright, it would be almost eye to eye with the Statue of Liberty. The Buddha is so enormous that it is alleged that 100 monks could sit on one foot. Measuring 71 meters tall (233 feet), the statue has a symmetrical posture, creating a gracefully relaxed image. Its head is 15 meters (50 feet) high, its shoulders 28 meters (92 feet) wide, and its smallest toenail can accommodate a seated person.  Each eyebrow alone is 5.5 meters (18 feet) while its nose is 6 meters (20 feet) long. A large pair of ears, measuring seven meters (23 feet), is capable of holding two people inside.

The ingenious system of water drainage

Several drainage passages hidden inside the Buddha’s hair, collar, chest, and back of the ears, have prevented the statue from serious erosion and weathering over the millennia. The drainage system of the Giant Buddha is a complex system made up of hidden gutters and channels, which carry away rainwater and keep the inner parts dry. This is why the great Buddha has survived intact up until modern times. Compared to when it was initially completed, the statue looks quite different from how it looks today. It once sat in a grand 13-story wooden pavilion which protected the carving from erosion. However, the pavilion was eventually destroyed at the end of the Ming Dynasty, exposing the statue to the elements.

The Origins of Dafo

The Leshan Giant Buddha statue is said to have been built to calm the turbulent waters that plagued passing boats and killed many people each year. So, in the Tang Dynasty, a monk named Hai Tong, decided to carve a giant statue beside the river, hoping it would appease the river gods and save more local people’s lives. With this belief, the Hai Tong Monk begged for 20 years to acquire enough funds to begin his work.  According to legend, when some local government officials wanted to get large amounts of money from Hai Tong, he said they could have his eyeball but not the money raised for the Buddha statue. When government funding for the project was threatened, the monk is said to have gouged out his own eyes to show his sincerity and devotion to the cause. The officials were scared away, and Hai Tong saved the money and started the project in 713 AD. The project was half finished when he passed away and two of his disciples were left to continue the work. The project was finally completed 90 years later by the local governor in 803 AD. Since so much stone was removed from the cliff face and deposited into the river below during the construction, the currents of the rivers were, in fact, altered by the statue, making the waters safe for passing ships.

The Leshan Giant Buddha: A Museum of Buddhist Carvings

As the biggest carved stone Buddha in the world, Dafo is featured in Chinese poetry, song and story. For the ancient Chinese, building a statue of this size and stature was a way of thanking their gods. Even after its completion, people continued to carve Buddhas, small ones, all around this massive statue. On the cliffs beside the Giant Buddha, there are two carved stone warriors in battle robes, holding a halberd (a combined spear and battle-ax).  Besides the Giant Buddha, are thousands of other carved Buddhas, making the mountain a museum of Buddhist carvings. Han Dynasty cliff tombs have also been found at the site and there is an onsite temple and shrine dedicated to Hai Tong near the Buddha. Mortuary artifacts have been found here as well making this area particularly important for archaeologists.

UNESCO grants Dafo World Heritage Status

Today, erosion is the biggest threat to the Leshan Giant Buddha’s survival. The statue was nearly destroyed by the erosion of wind and rain before 1963, when the Chinese government began repair work and protection. In 1996, the World Heritage Committee of UNESCO inscribed the Mount Emei Scenic area and the Leshan Giant Buddha Scenic Area on their World Heritage List as a mixed cultural and natural property of the world. Since 2001, it has been rumored that the equivalent of over 40 million U.S. dollars has been spent to keep it intact.

Crowds Flock to the Giant Buddha

At the start of the Lunar New Year, tens of thousands of Chinese people flock to the Leshan Giant Buddha to pay their respects and pray for good fortune. The queues that slowly creep up the 250 steps to the top of the Buddha’s head can take hours, and upon reaching the top, it is almost impossible to move as each person tries to get a closer look at the Buddha. Others opt for a boat ride to see the Buddha, crowding the waters, as everyone wants their chance to burn some incense and hope the Buddha will grant them good luck in the year ahead. 

Top Image: Leshan Giant Buddha is the world’s largest stone-carved Buddha ( Wikimedia Commons )


Osho loves to go fast

Another excerpt from Deva Peter’s successful book, ’93 Rolls-Royces’.

Being with Osho on the ride is an example of my total trust in him. Much of the ride takes place on narrow, two-lane, low-speed-limit mountain roads. Osho loves to go fast and often crosses into the opposite lane, passing the driver in front of him, going around blind curves.

I make the conscious choice to follow him no matter what; to trust his knowing whether or not it is safe to pass. To trust whether he can sense whether another vehicle is coming the other way on the two-lane road. Often he is not able to physically see what is around the bend.

Approaching many of the blind curves, he does not pass – and there would often be a car coming the other way.

For me, being with Osho is always about the teaching, rather than the event itself. I am aware that it doesn’t really have to do with us being out there driving like crazies. It’s a teaching in trusting my inner knowing, regardless of the circumstances. The Master Sosan says, “Stop talking and thinking and there is nothing you will not be able to know.”

After leaving the Ranch, Osho takes the two-lane highway to the nearby town of Madras. On that road, he can really push the Rolls to the max. At one point we had a communication code between his car and the chase car using CB radios. I once got into trouble because I couldn’t use the existing code we had developed for telling him how fast he was going. Why? Because he was going faster than the code allowed – it was over 85, for sure.

I think the speedometer on the GMC only went to 85 in those days. He was burying the speedometer on the Rolls and I couldn’t say how fast he was going. So I said that over the air and got into hot water.

On another ride, I’ve got Harry (a cop with “real world” experience) in the car with me. He has a speed gun aimed on the Rolls to measure Osho’s speed, but throws it in the back seat, saying, “It’s the wrong instrument” for this job. I love Harry – a very cool guy.

One time the trunk opens on the ride. Osho stops at a stop sign and the trunk lid is bobbing up and down. I am in the chase car, so I radio ahead and say, “Wait there for a minute. I’m going to have to come up and close the trunk.”

The reason the trunk is open is because the battery is in the trunk. With so many Rollses, each car sits for quite a while before it comes up in the rotation. So, Avesh and Anandadas need to recharge the battery before a car is used. When they serviced the battery that day, they forgot to close the trunk lid securely. That’s why it’s bobbing up and down.

Only after the Ranch do I learn that the battery put in the cars at the factory is a “slave battery.” It’s the dealer’s responsibility to put a larger amperage battery in before delivery to the customer. For some reason – maybe because the Ranch wants the cars so quickly – that upgrade never happens.

Not only does the battery need to be charged from sitting, but it’s so small it requires constant recharging by the alternator. The alternator does not operate when the car is idling at low rpm, like when Osho drives slowly, greeting his disciples along the road. Occasionally, especially during the summer when Osho uses the air conditioning, the car stalls.

That happens during one summer festival, when there are thousands of visitors greeting Osho along the side of the road during his drive-by. I am up at the garages when the call comes in asking me to bring Osho another car. The car’s battery has died!

When I arrive on the scene, Osho emerges from his car and stands among a throng of his disciples, grinning, his arms raised, encouraging his people to continue singing and dancing. Talk about a security nightmare! Finally he makes his way to the replacement car and continues along his way.

Avesh deals with the problem by setting the idle higher. However, that means Osho has to ride his brakes, causing them to squeak. The easy solution would be to requisition larger batteries for the cars. It doesn’t happen. Why? I dunno. It’s not my business.

An even more frightening incident happens one day when Osho is in Madras. This time, Anandadas is in the chase car when Osho pulls away from the curb after stopping to have a snack in his car. He darts from his parking space across two lanes into traffic.

Because Anandadas can’t get behind him fast enough, a pickup truck pulls in behind Osho and has to slam on his brakes to avoid ass-ending the Rolls. Can you imagine if Osho had gotten ass-ended?

Osho realizes how scary that incident has been for Anandadas. Back at the Ranch, Osho asks Avesh and me to meet with him in his room. He gives us a bottle of wine to give to Anandadas along with a message for him “not to worry” about Osho getting hurt on the ride.

Then Osho relates a story about a time when he was in India and his driver went off the road and the car rolled onto its side. Osho was in the back seat and could smell gasoline. He nudged the driver and told him to get out of the car, saying, “The car’s going to explode.” The driver said, “I can’t. I’m dead!” Osho said, “You’re not dead. If you were dead, you wouldn’t be able to hear me!”

Finally, the driver got out and was able to help Osho out. Osho tells Avesh and me to “tell Anandadas, ‘If I was going to die in a car accident, I would have died then.’ So, not to worry about me on the ride.” To me, it’s another example of Osho’s profound compassion for a disciple.

On another occasion, on one of the back roads, I am the driver for the chase car and Bob, one of the original Ranch property managers, is riding with me. He is not armed. We are stopped by two carloads of goofy teenage kids, one in front of us, one behind us, and they slow down to the point Osho has to stop.

We are pinned in. They jeer and give him the finger. Just being goofs, but to me it is very disturbing, to say the least, that helpless kind of feeling. Osho doesn’t seem disturbed, but Vivek looks quite upset. We are helpless to do anything about it.

After about ten minutes or so, after blowing off steam, the teenagers pull away and let us move on. To me it is totally unacceptable to be in a situation like that. So I go to Vidya, complaining that the ride is unsafe and not properly equipped to deal with such an episode, or worse.

I go with a list of complaints and an ultimatum that I would quit unless they follow my recommendations, such as having an armed person on the ride, a camera with telephoto lens, binoculars. They don’t adopt my recommendations fast enough, plus nobody is taking my advice on things, so I quit the ride.

Later they do implement my recommendations, but they go totally overboard: to having three chase cars, to Osho being wired to a machine reading out his vital signs, to having a car with not only a doctor but also a lawyer. Three cars on the ride, one for security, one for medical, one for legal.

By that time I am long finished with the ride and just focused on my painting work. At first going on the ride was fun – like an escape from the Ranch. But eventually it got so intense that it wasn’t fun anymore. As time went on, and Osho’s safety was more threatened, I was glad to be done with it. I wasn’t on the ride more than ten times.

Anyway, by the end it is decided Osho won’t go outside the Ranch on his rides. Sannyasin crews develop the pine forest road for him, so our Master can speed around the Ranch without getting hassled!

After all is said and done, I like to think I have a positive impact on Osho’s safety on the ride, through my bitching and moaning. To say the least, I am really a pain in the ass to all the powers that be on the Ranch. This I know. The real issue is the safety of our Master. It is something of a miracle that he emerges from his driving adventures unscathed!

Read the review by Roshani: Appealing to the Eye and Easily Devoured!

Available to order via Peter – phaykus (at)

Born in 1945, Deva Peter was raised in Chicago, Illinois, USA. He trained and worked as a professional auto mechanic, welder, boat builder and custom car painter. He took sannyas in Poona, in February 1981 and was invited to the Ranch that year. Osho’s Rolls-Royces were the most extraordinary custom paint jobs Peter completed. He currently enjoys retired life with Avalon (Ma Devagarbha) in Colorado, living close to their daughter, her husband, and two granddaughters, who are the light of his life. phaykus (at)

The Essenes on Darkness – Osho Rajneesh

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​There has been one very old esoteric school known as the school of Essenes. Jesus was taught in that school; he belonged to the Essenes group. That Essenes group is the only group all over the world who thinks of God as absolute darkness. The Koran says God is light, the Upanishads say God is light, the Bible says God is light. The Essenes group is the only tradition in the world which says that God is absolute blackness, absolute darkness, just an infinite black night.

This is very beautiful; strange, but very beautiful — and very meaningful. You must understand the meaning, then this technique will be very helpful, because this is the technique used by the Essenes to enter darkness, to become one with it. Reflect. Why has God been symbolized everywhere as light? Not because God is light, but because man is afraid of darkness. This is human fear — we like light and we are afraid of darkness, so we cannot conceive God as darkness, as blackness. This is human conception. We conceive God as light because we are afraid of darkness. Our gods are created out of our fear. We give them shape and form. That shape and form is given by us — it shows something about us, not about our gods. They are our creations. We are afraid in darkness, so God is light. But these techniques belong to the other school.

Essenes say that God is darkness, and there is something in it. One thing: darkness is eternal. Light comes and goes and darkness remains. In the morning the sun will rise and there will be light; in the evening the sun will set and there will be darkness. For darkness nothing will rise — it is always there. It never rises and never sets. Light comes and goes; darkness remains. Light always has some source; darkness is without source. That which has some source cannot be infinite; only that which is sourceless can be infinite and eternal.

Light has a certain disturbance; that’s why you cannot sleep in light. It creates a tension. Darkness is relaxation, total relaxation. But why are we afraid of darkness? Because light appears to us as life — it is; and darkness appears to be death — it is. Life comes through light, and when you die it appears you have fallen into eternal darkness. That’s why we paint death as black, and black has become a color for mourning. God is light, and death is black. But these are our fears projected. Actually, darkness has infinity; light is limited. Darkness seems to be the womb out of which everything arises and into which everything falls.

Essenes took this standpoint. It is very beautiful and very helpful also, because if you can love darkness you will become unafraid of death. If you can enter into darkness — and you can enter only when there is no fear — you will achieve total relaxation. If you can become one with darkness, you are dissolved, it is a surrender. Now there is no fear, because if you have become one with darkness, you have become one with death. You cannot die now. You have become deathless. Darkness is deathless. Light is born and dies; darkness simply is. It is deathless.

Sathya Sai Baba Quotes – A Collection of 108 Quotes of Sri Sathya Sai Baba

Sathya Sai Baba (November 23, 1926 – April 24, 2011) was a Hindu Guru with a mass following of devotees in India and around the world. Sathya Sai Baba quotes are mainly from newspapers, videos, books and magazines. The 108 quotes have been collected over a period of 10 years.

Be Good
Do Good
See Good
This Is The Way To God

If there is righteousness in the heart, there will be beauty in the character.
If there is beauty in the character, there will be harmony in the home.
If there is harmony in the home, there will be order in the nation.
When there is order in the nation, there will be peace in the world.

It is because the doctrine of human unity based on the spiritual oneness of all beings is not propagated in the right manner that we have today many divisions leading to many conflicts.

A house must be built on solid foundations if it is to last. The same principle applies to man, otherwise he too will sink back into the soft ground and becomes swallowed up by the world of illusion.

Look out into the universe and contemplate the glory of God. Observe the stars, millions of them, twinkling in the night sky, all with a message of unity, part of the very nature of God.

Religions are many, but goal is one.
Jewels are many, but gold is one.
Stars are many, but sky is one.
Cows are many, but milk is one.
Beings are many, but breath is one.
Nations are many, but earth is one.
Flowers are many, but worship is one.

Conclusion – Behind the diverse names and forms, there is the universal life.

For everything there is reaction, resound and reflection in this Kali Age. When you speak softly and sweetly to others, you will receive the same in return. If you are rude to others, others will also be rude towards you. Every individual, irrespective of his age and country, must therefore speak softly and sweetly. Whether one is educated or illiterate, one must have humility.

All that you experience in this world is nothing but the reflection, reaction and resound of your own feelings. So, you should be good to everybody and work with the spirit of unity and love.

When the senses are allowed to have their way, all kinds of reactions occur. It is only when the sense are brought under unified control that the nature of Divinity can be comprehended.

Happiness is essential for God-realization. It is one of the big gateways to Divinity. If man is unhappy, this is not just a flaw. This is one of the most serious flaws! This is an obstacle on the way to self-realization!

In most cases people are unhappy because of worldly aspirations, attachments, and joys: they pay too much attention to the worldly.

In order to help one get rid of this flaw, it is necessary to point out how much serious this flaw is. One should realize that desires are never-ending like waves in the sea.

In many cases, the reason for people’s suffering is that only through suffering God can convince them of the necessity of turning inside, into the depth of the multidimensional structure of their organisms, of the necessity of self examination. Without this, such people will never get rid of suffering! God is inside, in the depth! He heals from there.

Those who seek bliss in the Atman should not run after the joys of sense objects.

Just as a body which has no breath is useless and begins to rot and stink, similarly life without the Truth is useless and becomes the stinking abode of strife and grief.

Believe that there is nothing greater than the Truth, nothing more precious, nothing sweeter, and nothing more lasting.

First give up the evil tendency to feel envious at the prosperity of others and the desire to harm them. Be happy that others are happy! Sympathize with those who are in adversity and wish for their prosperity. That is the means of cultivating love for God.

When the mind is motionless and silent, one can hear the voice of God. Anyone who is able to purify the mind from anxiety, agitations, and thoughts can attune themselves to the voice of God inside.

The main enemies of man, leading to accumulation of negative karma, are the wrongly directed mind and the uncontrollable emotional sphere with dominating egotistic or coarse emotions.

Man can overcome the obstacles of ego and anger by strengthening faith, by directing the mind toward Divinity, and by using spiritual practices, which, first of all, normalize the emotional sphere and help to learn how to control the mind and consciousness.

The most important spiritual practice is the search of one’s own imperfections and weaknesses, and making attempts on ridding oneself of them, becoming closer to the Perfection.

Like a bird that sees a lump of flesh in the far distance, but does not notice the net spread over it to catch it, man too sees but the charms of material objects; he does not notice the entanglements which they cause.

Man tries to map the craters and canyons and the volcanoes on the moon, but ignores the craters within his own heart; how then can he acquire peace?

Man undergoes enormous trouble to guard his wealth but does not spend an iota of energy to guard his inner consciousness.

Some people say that they are too weak to scale spiritual heights. But you have the strength to commit sins and do wrong actions. The strength required for good or bad actions is the same. In fact, it is more difficult to commit sin than to be good and meritorious.

Concentrate on developing the firm conviction that you are the Divine. With this conviction you can achieve anything. Give up the attachment to the body. Even scientists sometimes forget their body consciousness while absorbed in their experiments. If that is the case, why should the spiritually minded persons retain attachment to the body, which is made up of the five elements and is a container of all foul things.

Unless you give up, you cannot acquire – that is the rule of life. Even trivial things cannot be won without parting with something. One has to pay to secure the most precious of all gifts, the gift of the awareness of the Atma! To earn this, one has to give up sensual pleasures, but is this too big a price. In fact, what is renounced is not pleasure at all. It is fraught with pain too.

Any man, irrespective of age or abilities, who has faith and determination, can accomplish what he wants.

Try to know the truth. But do not waste your time in trying to understand some abstract concepts which you are unable to comprehend. Develop firm faith that God exists.

Most ailments can be treated by medicines. But most ailments in the world today have their origin in the mind. The aberrations of the mind set up reactions in the body and cause various diseases. The main cause of many human ailments is rooted in the mind.

Never forget God. Do not believe in the world, which is perpetually changing. Don’t fear death. If you learn to observe these three maxims, you can accomplish anything.

You can hear the footsteps of God when silence reigns in the mind.

I am you; you are ME. You are the waves; I am the ocean. Know this and be free, be divine.

Be Silent yourself, that will induce Silence in others.

Dedication ensures success; purifies inner vision and gives lasting joy.

When you feel you cannot do good, at least desist from doing evil.

For everything, there is reaction, resound and reflection in this Kali Age. When you speak softly and sweetly to others, you will receive the same in return. If you are rude to others, you will receive the same in return. If you are rude to others, others will also be rude towards you. Every individual irrespective of his age and country must therefore speak softly and sweetly.

Whether one is educated or illiterate, one must have humility.

All that you experience in this world is nothing but the reflection, reaction and resound of your own feelings. So, you should be good to every body and work with the spirit of unity and love.

When the senses are allowed to have their way all kinds of reactions occur. It is only when the senses are brought under unified control that the nature of divinity can be.

So long as one goes on multiplying his desire, he will continue to be in want.

When man controls his desires, man attains prosperity.

Greed makes a man unhappy and miserable. Only when greed and miserliness are given up can one have an enjoyable and peaceful life.

Greed yields only sorrow; contentment is best. There is no happiness greater than contentment.

Man is deluded by the trivial pleasures from mundane things and is filled with greed and lust. This is the main obstacle in the spiritual path.

Greed is the monstrous evil that drags man down.

You can hoodwink anyone, but not God. He is always watching you. He is the eternal witness. He is present in you, just as the power of vision resides in your eye. Not even a blade of grass can move without His Will.
God asks for neither hope nor despair. They are subject to relativity. Universal Being is beyond both hope and despair, both certainty and doubt. It knows no lingering in conclusions. It is every flowing, in all directions, and in none of them.
Do not get work done through cooks, servants, ayahs and others. You must not depend on others to do your work. Earning time for meditation through these servants is not a spiritual gain. Do all the household work as acts of worship for Him; that is more fruitful than hours of meditation, hours gained by entrusting this precious work to paid helpers.
Evil qualities and unrighteous conduct of man are responsible for the injustice, untruth, unrighteousness that prevail in the world today.

You have to develop virtues and follow the righteous path if you want to enjoy peace and happiness.
The pains and sorrows that come during one’s daily life must be forgotten and you must leave them behind. Only when you make an attempt to lead such a life will it become fruitful.

The senses are the villains. They instill the delusion that you are the body.

Mental agitation can be calmed by the thought that ‘this will not last.’

The human body is a prey to many ailments. Man regards all of them as bodily ailments. But not all of them are entirely related to the body. Purely bodily ailments can be treated by medicines. But most ailments in the world today have their origin in the mind. The aberrations of the mind set up reactions in the body and cause various diseases. The main cause of many human ailments is rooted in the mind.

Try to know the truth. But do not waste your time in trying to understand some abstract concepts which you are unable to comprehend.

Develop firm faith that God exists. Also have the faith that you are God. You cannot understand anything without developing faith. First and foremost, develop faith in the concept of “I.” Only then you can understand what is meant by ‘you.’ Without knowing “I”, how can you know ‘you’?

People think that they enjoy sense objects. But in fact, objects enjoy them. Indulging in pleasures of the senses turns people into weaklings.
Worldly enjoyments are not permanent.

You may have worldly enjoyments but you should always have God as your aim and goal of life.

Lead your life with divine thoughts. When you live like that, you achieve victory in all of life’s endeavors.

What to keep out for a happy life? – Sathya Sai Baba Answers

Be always watchful against the following sins:

  1. Speaking falsehood
  2. Speaking ill of others
  3. Backbiting
  4. Talking too much
  5. Killing
  6. Adultery
  7. Theft
  8. Drinking intoxicants
  9. Eating flesh
  10. Sexual carvings
  11. Anger
  12. Greed
  13. Earthly attachments
  14. Impatience
  15. Hatred
  16. Egoism
  17. Pride
As told by Sathya Sai Baba

Sathya Sai Baba Thoughts on Money

Man has been enslaved by money. He lives a superficial, hollow and artificial life. This is indeed a real pity. Man should seek to possess only as much as is most essential for his living.

The quantity of riches one must own can be compared to the shoes one wears: if too small, they cause pain; if too big, they are hindrance while walking.

Money, too, has to be with us only just enough for a life of physical and mental comfort.

When we have more, it breeds pride, sloth and contempt for others.

In pursuit of money, man descends to the lowest level of consciousness.

Money is of the nature of manure. Piled up in one place, it pollutes the air. Spread it wide, scatter it over fields, and it rewards you with a bumper harvest. So, too, when money is spent in all the four quarters for promoting good works, it yields contentment and happiness in plenty.

Sathya Sai Baba Thoughts on Atma

Realize that the Atma is your life. Everyone of you is endowed with divine energy. But you are misusing it. Your youth is in your hands. Your life-force is in your hands. You are not the body; you are the life force. Body is meant to serve as an instrument in your quest for truth. The same atma is present in all.

Here you see a silver tumbler. There is water in it. The tumbler is the basis of water, and silver is the basis of tumbler. But divinity is the basis for everything. Divinity does not comprise of any material. Similarly the Atma is not composed of any material. If you look at the Atma as material, it will appear to you as material. Hence, change your vision. Do not limit yourself to materials only.

The non-dual principle of Atma Tattwa immanent in the body is eternal and transcendental. It is omnipresent. It has no name or form. How can one give a name to such an all-pervading Atma Tattwa? It is only a futile exercise. Develop firm faith in the omnipresent Atma Tattwa. That faith is awareness…First and foremost, turn your vision inward and contemplate on the Atma Tattwa present in you. This Atma Tattwa can be realized only by constant Sadhana. It is only after realizing this Atma Tattwa can one deliberate on it.


We Meet Monsieur Gurdjieff – Motus Mentis

I’ve alluded rather obliquely in some of my posts to various schools of inner development, without going into a lot of detail. I’d like to begin to talk about one such system with which I have had various levels of contact all of my life. The ideas in question are those brought to the West by the Greek/Armenian teacher G.I. Gurdjieff.

Here is a very brief synopsis of G.’s life, from the Gurdjieff Foundation of New York’s website:

G.I. Gurdjieff was born in Alexandropol, close to the frontiers of Russia and Turkey, circa 1866. Finding that neither science nor religion answered his questions about the meaning of man’s life, he became convinced that an ancient knowledge must exist and could still be found on Earth. After twenty years of search in remote parts of Central Asia and the Near East, he returned to Russia in 1912. Settling near Paris in 1922, he established the Institute for the Harmonious Development of Man at Fontainebleau. In 1924, he made the first of a series of visits to America. In 1929, he moved from Fontainebleau to Paris where he continued writing and working with a small number of students until his death in 1949.

I first noticed the name when I was a child, on the spines of some rather musty old books in my father’s study.

My father grew up in London, and after a stint as a medic in the Royal Navy during the Second World War returned to London to continue his medical education at Imperial College and St. George’s Hospital. There he became acquainted with a number of intellectually curious physicians and scientists, among them one Dr. Kenneth Walker. Dr. Walker was involved with a group that met on occasion to discuss some rather unusual ideas about human psychology and development, and invited my father to join him.

At this time M. Gurdjieff, who had settled in France in the 1920s, and who rode out the war in Paris, was near the end of his life. But he still worked with small groups in Paris, and occasionally crossed the Channel to London as well. It was one of these meetings that my father was invited to attend.

I wish to be clear that my father is not a credulous or superstitious man, and as a scientist he has a skeptical and questioning mind. But he sensed at once that there was something quite extraordinary about Gurdjieff, and said that he immediately formed the same impression that so many others have reported: that when you met him he looked right through you, that one felt one had no secrets in his presence.

My father was intrigued by both the remarkable personality of the man himself and by the system of ideas and methods he presented, and became a regular member of the London groups. He also traveled to Paris on several occasions to meet and work with groups there, and assisted Dr. Walker as he treated Gurdjieff in his final illness.

Much of the Gurdjieff work involves music, movement, and the effect of impressions of various sorts on the human organism. One of the earliest and most vivid experiences my father recalls from the London meetings was of Gurdjieff making a demonstration of the effects of musical tones.

For this meeting, which was held in a London townhouse, Gurdjieff had asked his hosts if he might tune the piano in a special way. Having spent the time to adjust it to his liking, he asked the group to gather round. He explained that the tempered scale used in Western music was a compromise, and that although such a tuning made it possible to play in many keys, and to move between keys on the same instrument, certain essential properties of musical vibration, known since ancient times, could not be achieved on an instrument tuned in this way. So he had adjusted the piano in such a way as to make these effects possible.

He asked for a small glass of water, and placed it on the piano. He then began to play an odd melody, punctuated by loud, sharp chords. All present later described the effect of these chords in the same way – as being similar to an electric shock passing though their bodies. It was as if the music was causing a direct, objective effect in each of them, and my father said the experience was quite unlike anything he had ever encountered before.

When he had finished playing, M. Gurdjieff raised the glass of water. It was frozen.

There is a very great deal I would like to say about all of this, but I must be very, very careful to say it all in the right way, and not to overreach myself to the detriment of all. Gurdjieff’s system is not a small topic, worthy of a diverting post or two, but is rather an ancient, immense and interconnected web of ideas, some very difficult. I won’t be rushing through it, and there may be long stretches between posts, but I will write what I can as I feel I am able.

Papaji & Verse 1 of DaoDeJing – PriorToConsciousness 不生不灭

From – The Truth Is ~ Papaji

Yet there is a sacred secret beyond even this. This sacred secret must be asked for in secret and followed sacredly.

Constantly go to the Source. Don’t even land in the Source, but forever go deeper. Still beyond It Is.

You have to take the last half step from Peace-Awareness-Bliss into the Mystery beyond the mind.

Do you still progress in this final stage of evolution where you are now?

This is a very good question. Many people will say that this is the final stage and that everything is finished with no more progress or evolution to experience. This is what everybody will say. I still have something more to do in this direction which is not mentioned in any book. There is no end to understanding. As long as there is very pure intention there is still something to be done after complete and final Realization.

That I don’t speak of and I have never spoken. It is not mentioned in any book. Those who know it cannot express it because it is beyond intellectual grasp. I want to tell what it is.

It is a sacred secret, as Krishna says to Arjuna, “The Knowledge I give you is sacred Knowledge, it is not to be retold to anyone.” I know a Mystery so rare and sacred and secret. It has no oral description, but yet I will “tell” it to some people that I like.

There are some people in the West. I am not hiding this, it is just that I cannot speak it. Perhaps the time will come when I speak. It is very subtle and can only be understood by the supreme intellect. Even if I did speak it nobody would understand. It is not what is transmitted by look, touch or word. It is something beyond that.

Could you speak something of the Mystery?

If I could speak of the Mystery how could it be a Mystery? It could be a history. You can speak about history, not about the Mystery. Nobody knows what this Wisdom is. Those who go there never return.

It seems like self and Being rise from Mystery. Everything arises from the Mystery so you are not describing Mystery, but the Self.

Everything that can be seen and felt has for its origin Mystery. Mystery cannot be seen.

Mystery is beyond Self?


Is creation arising due to Self exploring the Mystery within Self?

There is no inside or outside for the Mystery. Inside and outside arises from thought.

Where does this thought arise from?

Go toward where the thought rises from, this is a mysterious place where no one has touched and where no one can speak about. Even gods and existence comes from the Mystery. Nobody knows that the Mystery is behind creation and the creator. Maybe it is only a mystery that we even see a creation and it may not even be there at all because it is mysterious.

Just as you dream you see so many things like rivers and forests, men, animals and birds, but when you wake up nothing is there, nor was it ever. So it was a mystery that in your short nap you see so many things. Then you wake up and nothing is there.

When you wake up you realize that nothing has ever existed.

To see the Mystery you must wake up from the sleep of forms and names. If you don’t see any forms or names then that is not describable.

DaoDeJing Verse 1

Sentence 1: 道可道,非常道。名可名,非常名。

The arbitrarily named Dao (see verse 25) is already perfectly so even before language-ing about it. It is the human dilemma to language and label, in other words to think or to thing, which is the same. This turns out to be a blessed curse, so to speak. (Notice that language-ing is happening now) So the human talks about the unspeakable Dao and names the unname-able, quite helplessly身不由己;that’s the human condition.

Sentence 2: 无,名天地之始。有,名万物之母。

The label – 无, nothingness or no-thingness, names into existence root duality of heaven & earth. The label – 有,somethingness names and births into existence ten thousand things (namarupa).

Sentence 3: 故常无,欲以观其秒。故常有,欲以观其缴。

When attention abides in nothingness, the original unbound mystery is perceived. When attention abides in somethingness, then only demarcated mystery is perceived. In other words the original complete wholeness is dropped from view.

Sentence 4: 此两者,同出而异名,同谓之玄。

This YinYang couple arise mutually yet are given different names. Seen together they secretly point to the original mystery prior to labeling.

Sentence 5:玄之又玄,众妙之门。

Outwardly layers of relative mysteries pile upon one another. And yet it is also the door/key/pointer inwardly back to the original mysterious perfection.


A Whole Throbbing – Osho – Sat Sangha Salon

The world is there because of you – you create it, you are a creator. Every single being creates a world around himself, it depends on his mind. The mind may be illusory, but it is creative – it creates dreams. And it is up to you to create a hell or heaven.

If you leave this world you will not be able to leave it. Wherever you go you will create the same world again, because the world is constantly coming out of you just as leaves are coming out of the tree.

You don’t live in the same world; you cannot because you don’t have similar minds. Just by the side of you somebody may be living in heaven, and you may be living in hell – and you feel that you are living in the same world? How can you live in the same world when minds differ?

So the first thing to be understood is that you cannot leave the world unless the mind disappears. They are related, they depend on each other, they make a vicious circle. If the mind is there… And a mind is always a particular mind. When the mind is no more a particular mind, when it becomes a Mind with a capital M it is no more mind, it has become consciousness. A mind is always a particular mind and it carries a particular aroma around it – that is your world.

The mind creates the world and then the world creates the mind, helps the mind to remain the same. This is the vicious circle. But the source is in the mind; the world is just a by-product. The mind is substantial; the world is just the shadow of it. And you cannot destroy the shadow, but everybody tries to destroy it.

If this wife doesn’t suit you, you think another wife will. You are trying to change the world, and you are the same. You will just turn the next wife into an exact replica of the old. You will again create, because the wife will be just a screen.

And you will be surprised: people who have married many times, their experience is really strange. A person who has been married ten times recognizes the fact that ”How does it happen? In such a wide and big world I always stumble upon the same type of woman? Even by accident it seems impossible! Again and again!”

The problem is not the woman, the problem is the mind. The mind is again attracted to the same type of woman, again creates the same relationship, again finds the same mess and the same hell.

And the same happens in everything you do. Do you think you will live happily in a palace? You are wrong! Who is going to live in the palace? You will live there. If you are not happy in your hut, you will not be happy in your palace. Who will live in the palace? Palaces don’t exist outside you.

If you can live happily in a hut, you can live happily in a palace, because you create the world around you. Otherwise, as the hut pinches you the palace will pinch – even more so because it is a bigger thing. It will be a hell, just the same – more decorated, but a decorated hell is not a heaven. And even if you are forcibly thrown into heaven you will try to find an exit, or you will create your hell there.

I have heard about one man, a great businessman, a dress manufacturer. He died. Somehow, by some technical mistake, he entered heaven. He met his old partner there. The old partner was as sad as he was on this earth. So the businessman said, “What does it mean? You are in heaven, and so unhappy?”

The partner said, “It is okay, but personally I prefer Miami.”

And the other also came to the same conclusion within days. They again became partners there, and they wanted to start a business firm to manufacture dresses.

The same is going to happen wherever you go, because you are the world. You create a world around you, then the world helps the mind which has created it. The son helps the father, the son helps the mother, your shadow helps the substance – then the mind is strengthened more, then again you create the same world on the same lines. From where to start a transformation? How to change?

If you look, the first look will say to change the world, because it is so apparent around you. Change it! And that’s what you have been doing for many lives: continuously changing the world, changing this and that, changing houses, bodies, wives, husbands, friends – changing, but never looking to the fact that you remain the same, so how can you change the world?

That’s why a false tradition of renunciation came into existence all over the world. Escape from the house and go to the monastery. Escape from the market, go to the Himalayas. Escape from the world! To the Himalayas you can go easily, but how can you escape from yourself? You will create the same world there – the same! It may be a miniature world, it may not be so vast, but you will do the same. You are the same – how can you do anything else?

Deeper insight reveals that: change the mind, then the world changes. Then wherever you are a different world is revealed. You go deeper, and then you understand that if you want to be really without the world around you…. Because howsoever beautiful the world is, sooner or later it will become a boredom and you will be fed up. Even if it is a heaven you will start longing for the hell, because the mind needs change. It cannot live in the eternal, it cannot live in the non-changing, because the mind hankers for some new curiosity, some new sensation, some new excitement. It is not possible for the mind to stop time and to remain timelessly.

That’s why the mind cannot live in the now, the here, because now is not a part of time. It never changes, it is eternal. You cannot say it is unchanging, it is not permanent, it eternal. It is simply as it is. Nothing happens there. It is emptiness.

Buddha has called it shunyata – absolutely empty. Nothing happens there, nobody comes, nobody goes. There is nobody, because if somebody is there then something or other will happen.

Mind cannot live in the eternal now. Mind wants change and goes on hoping, and goes on hoping against all hope. The whole situation is hopeless, but mind goes on hoping.

I have heard:

Mulla Nasruddin remained unemployed for many, many years because he wanted to be an actor and he had no talent. But every day, religiously, he would go to the agent. Hopefully he would knock at the door, enter the office, and inquire, “Has something happened? Am I booked somewhere?”

And the agent would say always the same: “I cannot do anything, nothing is possible.”

Days passed, weeks passed, then years passed and the Mulla’s knocking became a routine. Whatsoever the season, the climate, good or bad, but one thing was certain for the agent – that Mulla would come. And he would again ask hopefully, and the man would again say the same thing: “Nasruddin, I cannot do anything, nothing is possible.”

Then one day the knock was different, a little sad. And when Mulla came in, even the agent was surprised: “Why is he so sad?”

Mulla said, “Listen, for two weeks don’t book me anywhere because I’m going for a vacation.”

This is how mind functions – goes on hoping, not for many years; but for many lives! You knock on the same door with the same inquiry and desire, and it is always no. What have you gained through mind except nos?

Yes has never come that way, it cannot come. Mind is a futile effort. It is desert like, nothing grows on it, nothing can grow. But it goes on hoping. Even a desert dreams, and dreams of beautiful gardens, rivers flowing, brooks and waterfalls. Even a desert dreams… and that is the dream of the mind.

One has to be alert. There is no need to waste any more time – no need to knock on the agent’s door. Enough you have lived with the mind. Nothing have you achieved through it. Is it not the right time to be alert and aware?

Of course you have gathered many miseries and many hells – if you call them achievements then it is okay – anguish, frustration. And wherever you move with the mind something goes wrong, because mind is the mechanism of the wrong. You look: something goes wrong.

Mulla Nasruddin’s son was entered into the school. The teacher was talking about geography and she talked and explained the shape of the earth and everything. And then she asked Mulla Nasruddin’s son, “What is the shape of the earth?”

He remained silent, so just to provoke his answer she said, “Is it flat?”

The son said, “No.”

She became more hopeful; she said, “Then is it a globe, round-shaped?”

Nasruddin’s son said, “No.”

Then she was surprised. She said, “Only two are the possibilities: either it is flat or it is global, and you say no to both. So what is your idea?”

The son said, “My Dad said it is crooked!”

For the mind everything is crooked, not because everything is crooked – the way the mind looks, anything that penetrates the medium of the mind becomes crooked. Just as you put a straight thing into water, a straight staff, and suddenly you see the medium of the water has done something; it is no more straight. You bring it out of the water; it is again straight. Put it in again…

And you know that the staff remains straight even in water, but your eyes still say that it is not straight. A hundred times you can bring it out and put it in. Even if you know well that the staff remains straight, the medium will again give you the false information that it is no more straight.

You have known many, many times that the misery is created by the mind, but again you fall a victim. Mind creates misery. It cannot create anything else because it cannot encounter reality. It can only dream – that is the only capacity for the mind. It can only dream. And dreams cannot fulfill, because whenever they come against the reality they are shattered.

You live in a house of glass, you cannot face reality. Whenever reality comes your house is shattered, and many houses you have lived in are shattered. You carry their ruins in the mind, the anguish that resulted. And that has made you very sour, very bitter.

Taste anybody and you will taste him bitter. And that is the experience of others about you also:  everybody tastes bitter. Come closer and everything goes bitter; remain distant, everything looks beautiful. Come closer, everything goes bitter – because when you come closer, minds penetrate each other and everything is crooked, then nothing is straight.

This has to be realized as your experience, not as a theory from me or Sosan. Sosan can’t help, neither can I. It must become your own experienced phenomenon. Experienced, it becomes a truth – and then many things start changing, then you drop the mind.

And when the mind drops, all worlds disappear. When the mind drops, objects disappear; then they are no more objects. Then you don’t know where you end and where things start, then there are no boundaries. Boundaries disappear.

In the beginning you feel as if everything has gone blurred, but by and by you settle in the new phenomenon which is of no-mind. Then stars are there, but they are part of you, no more objects. Flowers and trees are there but they flower in you, no more outside. Then you live with the totality.

The barrier is broken – the barrier was your mind. Then for the first time there is no world, because world means the totality of objects. For the first time there is a universe, and universe means one. Remember the word ‘uni.’ This you call a universe? Wrongly. Don’t call it a universe, for you it is a multiverse. Many worlds, no more one, it is not yet.

But when the mind drops, worlds disappear. There are no objects. Boundaries mingle and meet into each other. The tree becomes the rock, the rock becomes the sun, the sun becomes the star, the star becomes the woman you love, and everything is meeting and mingling into each other. And you are not there, separate. You are in it throbbing at the very heart, pulsating. Then it is a universe.

Mind drops, objects disappear – the source of dream has disappeared. What have you been doing? You have been trying to get a better dream, to no avail of course. But the whole effort of the mind is to get a better dream. Don’t think that mind can give you a better dream – a dream is a dream. Even if better, it will not be a satisfactory thing, it cannot give you a deep contentment. A dream is a dream!

If you are feeling thirsty you need real water, not dream water. If you are hungry you need real, substantial bread, not dream bread. For a few moments you may be able to deceive yourself, but how long?

Every night it happens: you are hungry, the mind creates a dream – you are eating, you are eating delicious things. For a few minutes it is okay even for a few hours it is okay, but how long? Can you stay in this dream forever and ever?

It helps sleep, you don’t get disturbed. Otherwise hunger will disturb you, you will have to get up and go to the fridge. It helps: you can go on sleeping, feeling that you are eating; there is no need to go anywhere. But by the morning you will know that your mind deceived you.

Your whole life is just like a dream, and you are substituting dream objects for the reality. So every day everything is shattered, every day you are shocked into reality, because the reality goes on bumping from here and there. You cannot avoid it! A dream is a very fragile thing; the reality goes on bumping in and breaking.

And it is good, it is for your good, that the reality breaks your dreams, shatters them to pieces. But you again start collecting those pieces and creating other dreams. Drop it! Enough you have done that. Nothing has been achieved. Now no more of it!

Once you understand that dreaming has to be stopped, the world of objects disappears. The world will be there, but not of objects. Then everything becomes alive, everything becomes subjective.

That is the meaning of religious people who say that everything is God. What are they saying? God is just a metaphor. There is nobody sitting somewhere in heaven, controlling, managing, engineering. God is just a metaphor – the metaphor that the things in the world are not like things, they are persons. Deep inside a subjectivity is there. Everything is alive and throbbing. And this throbbing is not a fragmented process, this throbbing is a whole throbbing.

Of course you feel the beat of the heart near the heart, at the heart. But you think it is only in the heart? Then you are wrong – the whole body is throbbing. The heart only indicates, the whole body is throbbing. That’s why when the heart stops, the body is dead. It was not the heart really that was throbbing, the whole body was throbbing through the heart; the heart was just an indicator.

You are throbbing, but the whole is throbbing through you – you are just an indicator, a heart. The universe throbs and beats through you. You are not, the universe is.

And the universe is not a totality of objects, it is a subjectivity. It exists as a person. It is alive, conscious. It is not a mechanical arrangement. It is an organic unity.


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

Copyright© OSHO International Foundation

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