Those wounds inside can surface in many ways: they can become physical illness, they can become mental illness — but deep down man suffers from lack of love. Just as food is needed for the body, love is needed for the soul. The body cannot survive without food, and the soul cannot survive without love. In fact, without love the soul is never born — there is no question of its survival.

That’s why I say compassion is therapeutic. What is compassion? Compassion is the purest form of love. Sex is the lowest form of love, compassion the highest form of love. In sex the contact is basically physical; in compassion the contact is basically spiritual. In love, compassion and sex are both mixed, the physical and the spiritual are both mixed. Love is midway between sex and compassion.

You can call compassion prayer also. You can call compassion meditation also. The highest form of energy is compassion. The word compassion is beautiful: half of it is passion — somehow passion has become so refined that it is no more like passion. It has become compassion.

In compassion, you simply give. In love, you are thankful because the other has given something to you. In compassion, you are thankful because the other has taken something from you; you are thankful because the other has not rejected you. You had come with energy to give, you had come with many flowers to share, and the other allowed you, the other was receptive. You are thankful because the other was receptive.

Compassion is the highest form of love.

The greatest anguish in life is when you cannot express, when you cannot communicate, when you cannot share. The poorest man is he who has nothing to share, or who has something to share but has lost the capacity, the art, of how to share it; then a man is poor.

The sexual man is very poor. The loving man is richer comparatively. The man of compassion is the richest — he is at the top of the world. He has no confinement, no limitation. He simply gives and goes on his way. He does not even wait for you to say a thank-you. With tremendous love he shares his energy.

This is what I call therapeutic.
Unless compassion has happened to you, don’t think that you have lived rightly or that you have lived at all.
Compassion is the flowering. And when compassion happens to one person, millions are healed. Whosoever comes around him is healed. Compassion is therapeutic.

A Sudden Clash of Thunder OSHO

Autobiography of a Jnani

Autobiography of a Jnani

A new book is available for download. It is the complete edited dialogues between Ed Muzika and Rajiv Kapur regarding the various states Rajiv experienced during meditation on the “I Am” sense. It is  a complete introduction to the most effective means to attaining awakening through meditation on the “I Am”.

This book has explained the simple Advaita meditation of finding and abiding in the I as this text sets forth, along with the dialogues which talk about Rajiv’s meditation and waking-state experiences on the way to awakening. This books sets forth a complete map, including pointing out pitfalls to be avoided. In this book, the experience of Turiya is clearly  described, also known as the waking sleep.

eBook is avaible for free download : Autobiography of a Jnani

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Many people in the west are engaged in the creation of a science or technology of enlightenment. The need is certainly there. Is it irresponsible to engage in its creation without having reached the state of enlightenment?
Is the Aria method a valid approach?

“The first and most fundamental thing to be remembered is that enlightenment can never have a technology. By its very nature it is impossible. But the west is obsessed with technology, so whatsoever comes into the hands of the west, it starts reducing it into a technology.
Technology is an obsession. For the outside world, science is a valid approach, but partial, not total; not the only approach, but only one of the approaches. Poetry is as valid as science.

Science is knowledge without love, and that is the danger in it. Because it is knowledge without love, it is always in the service of death and never in the service of life. Hence, the whole progress of science is leading man towards a global suicide. One day when man has committed suicide — the Third World War — cockroaches will think, `We are the most fit to survive.’ Some Darwin, some cockroach-Darwin, will prove, `We are the fittest because we have survived; the survival of the fittest.’

Man has committed suicide; he has destroyed himself. Knowledge without love is dangerous, because in its very root is poison.

Love keeps balance, never allows knowledge to go too far, so it never becomes destructive. Science is knowledge without love; that is its danger. But it is one of the valid approaches: the object, the material, can be known without love — there is no need. But life is not only matter. Life is suffused with something tremendously transcendental. That transcendental is missed. And then science, by and by, automatically turns into a technology. It becomes mechanical. More and more it becomes a means to exploit nature, to manipulate nature. The very beginning of science has been with that idea: how to conquer nature. That’s a foolish idea.

We are not separate from nature; how can we conquer it? We are nature, so who is going to conquer whom? It is absurd. With that absurdity, science has destroyed much: the whole nature is destroyed, the climate is poisoned, the air, the water, the seas, everything polluted. The whole harmony is dying, the ecology is being continuously destroyed. Please remember — this is enough, more than enough.

Don’t turn science inwards. If the application of scientific methodology has been so devastating for outer nature, it is going to be more devastating to the inner nature — because you are moving towards the more subtle. Even for the outside nature, a different kind of knowledge is needed which is rooted in love; but for the innermost core of your being, the subtlest, the transcendental, knowledge is not needed at all. Innocence is needed. Innocence with love — then you will know the inside, then you will know the interior of your being, the subjectivity.

But the west is obsessed with technology. It seems technology has succeeded in nature: we have become more powerful. We have not become more powerful! The whole idea is just fallacious; we have not become more powerful. We are becoming weaker every day because the natural resources are being exhausted. Sooner or later the earth will be empty, it will not grow anything. We are not becoming powerful, we are becoming weaker and weaker and weaker every day. We are on the deathbed. Humanity cannot survive, the way it has been behaving with nature, for more than fifty years, sixty years, or, at the most, one hundred years — which is nothing. If the Third World War does not happen, then we will be committing a slow suicide. Within a hundred years, we will be gone. Not even a trace will be left.

And man will not be the first to disappear. Many other animals, very strong animals, have disappeared from the earth. They used to roam the earth, they were the kings of the earth, bigger than the elephant. They are no longer anywhere. They were thinking they had become very powerful. They were very huge, with tremendous energy, but then the earth could not supply feed for them. They began to become bigger and bigger and bigger; then a moment came when the earth could not supply food for them. They had to die.

The same is happening with man: man thinks he is becoming more and more powerful, he can reach to the moon; but he is destroying the earth. He is destroying the whole possibility of future life. Slowly, humanity is disappearing. Please, don’t turn your technology towards the inner; you have done enough harm. Enlightenment cannot be reduced to a technology.

So the first thing: the inner journey is of innocence, not of knowledge; certainly not of science, absolutely not of technology. It is more of love, innocence, silence. Meditation is not a technique really. Because you cannot understand anything other than technique, I have to talk in terms of technique. Otherwise, meditation is not a technique at all. Meditation is nothing that you do. Meditation is something that you fall into, just like love. Meditation is something in which you can be, but you cannot do it. Doing ceases.

How can there be a technology for non-doing? Technology is relevant with doing; you have to do something. Meditation is not something that you do. It is only when your doer has gone and you are totally relaxed, not doing anything, in a deep let-go, rest… there is meditation, then meditation flowers. It is the flowering of your being. It has nothing to do with becoming. It is not an achievement, it is not an improvement; it is just being that which you already are. What technique is needed?

People are foolish; that’s why techniques have to be talked about. If you understand, nothing is needed. Just being silent and just being yourself, not moving in any direction, not moving at all, and you will see the benediction, the meditation. When this meditation has become such a spontaneous flow that you need not even sit for it in a certain posture, that you need not find a small corner in the house where nobody disturbs you, when in the marketplace also it is there — talking, walking, doing, eating, it is there — when it is always there, even when you are asleep it is there, you go on feeling it, it goes on like breathing, or the beating of the heart, that’s what Kabir calls sahaj samadhi, spontaneous ecstasy. It needs no technique. It needs only spontaneity, it needs only naturalness, it needs only simplicity.

So I say to you: Blessed are the ignorant, for theirs is the kingdom of God. Become innocent and become ignorant. Don’t remain knowledgeable.

But in the west it is happening. Now they are trying to manipulate the mind, they are trying to create mechanisms to manipulate the mind. This is going to be far more dangerous than science. This is going to be far more dangerous, because once you know how to manipulate the mind of man, you will reduce man also to automata: that’s what’s going to happen.
Once you know that man and his mind can be manipulated, totally manipulated, then all freedom will be gone, all individuality will be gone. Then electrodes can be put into your head without your ever knowing, and you can be manipulated from Delhi, from Moscow, from Washington, the Capitol. Just by radio-waves you can be manipulated. The whole country can be ordered, and nobody will see the order coming from anywhere — it will come from within you. An electrode is there; just on radio-waves you can be ordered, and you will follow it automatically. All freedom will be gone. You can be hypnotized at any moment. You can be put into any hallucination and you will believe in it; it will be so real — and it will be coming from within you.

Then from Delhi, from Moscow, from Washington, from London, from the capital places…. There is no need to keep police and no need to keep a magistrate: this is too costly and uneconomical. These are like bullock carts — no need. Better technology will be available; no need to keep all these people to enforce, no need even for the priest to go on teaching morality and religion. Just from the capital place the orders can be given: that you are all happy — and you will all feel happy; that you are all contented — and you will feel contented. You may be on your deathbed, suffering, but if the order comes that you are happy and there is no death, you will believe you are happy and there is no death. And this will be coming from within you.

That’s what Delgado proposes to do someday, and he says: “Then man will be happy. Nobody will be unhappy.” But this happiness will not be true happiness.

Then there are mechanisms by which alpha-waves can be created in your mind, just by electrical stimulation. That is dangerous, because that will not allow you to know the reality. And those alpha-waves will be created from the outside; they will not be true, they will not be real. And God will disappear. Then there is no need for God. You are not unhappy, so why seek happiness? And you will believe in dogma — whatsoever dogma happens to be there, followed by your politicians and your priests — you will believe in the dogma, you will absolutely believe in the dogma, and there will be no doubt. Skepticism will disappear. This is a dangerous step.

Meditation should not be reduced into technology, and enlightenment cannot be reduced.

Enlightenment means awareness, witnessing. Enlightenment is neither of the body nor of the mind. It is of the beyond. The body can be manipulated by mechanisms, the mind can be manipulated by mechanisms, but your soul is beyond and cannot be manipulated by any mechanism whatsoever.

You ask, Many people in the west are engaged in the creation of a science or technology of enlightenment. Those people are criminals. They are dangerous people; avoid them. Just these same people were engaged in creating technology two hundred years ago. They have destroyed nature, now they are turning towards consciousness. They will destroy that too.

Now there is a movement all over the world to protect the ecology of nature, the naturalness of nature. But it is too late really. Now nothing can be done, nothing much can be done. And these people who propagate in favor of ecology appear to be eco-nuts, another species of Jehovah’s witnesses — fanatics, desperately fighting something which seems impossible. Before the plague of technology turns to human consciousness, stop it. Stop it in the seed.

And you say, The need is certainly there.
It is not, certainly not. There is no need. `But how do you see the possibility?’ There is no possibility either. But man is dangerous: the more impossible a thing, the more he becomes attracted and challenged. That’s what Edmund Hillary said when he reached to the top of Everest. Somebody asked him, `Why did you try it at all? What is the point? Why?’ Edmund Hillary said, `I had to, because Everest is there. Because it is there, I had to. It stands like a challenge.’ Anything unconquerable is a challenge to man’s ego. There is no possibility; naturally, it will never happen — but that very impossibility can become a challenge to these mad, obsessed people who want to reduce everything into technique. They cannot create a technology of enlightenment. That is not possible at all, in the very reality. But they can create a technology which can manipulate the mind, and even deceive people, and create an illusion of enlightenment.

That’s what is happening with drugs: drugs have become a technology of enlightenment. And the guru of drugs, Ginsberg, goes on talking as if all the mystics of the world were saying the same things, were trying to give you the same vision as LSD can give, or psilocybin, or marijuana. It is nonsense. No drug can lead you to enlightenment, but drugs can create an illusion of enlightenment.

Is it irresponsible to engage in its creation without having reached the state of enlightenment?

Only people who have not known enlightenment can try it. Those who have known cannot even think of the possibility. And it is irresponsible.

Is the Aria method a valid approach?

The Aria method is technology, techniques, knowledge without love — and hence the danger is there. it will turn people into robots.

Remember always, freedom is the goal; moksha, absolute freedom, is the goal. You can turn human beings into robots; they will be less miserable. In fact, if you become a perfect robot, how can you be miserable? A machine is never miserable; of course, never happy too, but never miserable. Aria methods, or any methods which exist without love, are dangerous. And in this again it is very difficult to make a distinction — because the same method can be used with love, and then it is meaningful; and the same method can be used without love, and it becomes dangerous. And it is very difficult to see from the outside whether the method is being used with love or without love.

The Aria methods have been chosen from different schools: Sufi, Gurdjieff, Tibetan, Indian, Japanese. It is eclectic. From all over the world, they have chosen techniques. In the first place, they are chosen from different schools; there is not a harmony in them, there is no center in them. It is just like a piled-up thing — a crowd of people, a mob, not a family — because the techniques come from different schools.

A Sufi technique is bound to be different from a Zen technique. Both function, both work, but they work in their own system. They cannot work outside the system. It is as if you take one part of one car, and try to fix that part into another car of a different make. And it doesn’t work, and you are puzzled: `why doesn’t it work?’ It used to work in the first car; there was a harmony, it was meant for that car. A Zen method works in a Zen philosophy; a Sufi method words in a Sufi philosophy; a Tibetan method works with Tibetan occult esoteric Buddhism; a Yoga method works with Patanjali’s system. You cannot just choose those methods from anywhere, otherwise you can make a car with a few parts from the Rolls Royce, a few from Lincoln, a few from Cadillac, and a few from Fiat — and you go on jumbling parts from everywhere. You can is dangerous…. It is not going anywhere in the first place, and you are fortunate if it doesn’t move. It moves? — then you are more unfortunate.

Aria has chosen from different schools. Aria is very greedy, eclectic; but there exists no center. It is not an orchestra, it is a market noise.

First thing: if you follow the Aria method too much, you will not arrive to your center. You will come to many experiences on the periphery, but you will never arrive to your center. And all your experiences will not be of a family, but fragmentary. And it is dangerous; you can fall into pieces.

The second thing: there is no love, because there is no center — and love arises only from the center. This collection of so many methods is soul-less, there is no soul in it. So you can become very, very efficient in the methods, and yet you will see that your heart is not flowering. You will become efficient, but you will not become blissful. You may become less miserable, you may be less tense, you may become more capable of controlling yourself, you may have a stronger ego, but you will not have a soul.

The methods are all valid taken in their own context. But Aria has not yet any philosophy, it has no harmony. And this is not a way to create a harmony; the way is just opposite. In fact, Buddhism was born when Buddha became enlightened. The center came first and then he started creating a few methods to help those people who were not yet enlightened, to help them come to the center that he had already achieved. The center came first, then the periphery.

So it is with Jalaluddin Rumi, he became enlightened first, and when he became enlightened he was dancing, he was whirling — not to become enlightened; he had never known about it. He just liked whirling very much, and he felt very peaceful. It was a coincidence. While he was whirling he became enlightened. When he became enlightened, he started thinking of how to help people; the center came first. Then he started the Sufi methods. The same was the case the Patanjali.

With Aria, it is totally different. There is no enlightened being at the center; of course, a very clever person who has collected many methods from many sources and many directions and many traditions — but there is no center. It is only a periphery. So people who go into Aria will, sooner or later, feel stuck. It will take you to a certain extent, and then suddenly you will see: there is going to be no growth. And you will become dry, like a desert… because unless love flows, flowers never come up, trees don’t grow, rivers don’t flow.

The ultimate blooming is always that of love.”

Source: Osho, excerpted from Path of Love, chapter 2

IN DIFFERENT STATES OF MEDITATION, DIFFERENT POSTURES ARE FORMED BY THE BODY FROM WHICH THE DEPTH OF MEDITATION OF THE MEDITATOR COULD BE TOLD. CONVERSELY, CAN THE SAME INNER STATE BE BROUGHT ABOUT BY FORMING THE NECESSARY POSTURES? IN THAT CASE, CAN MEDITATION BE ATTAINED BY THE USE OF VARIOUS ASANAS, PRANAYAMAS, MUDRAS AND BANDHAS? WHAT IS THEIR USE AND SIGNIFICANCE?

First came the experience of meditation. With the experience of meditation it was found that the body assumed many postures. Actually, whenever the mind is in a particular state the body takes an appropriate corresponding posture. For instance, when you are filled with love your face, your expression, is one way, and when you are angry your expression becomes altogether different. In anger you grind your teeth and clench your fists and the body is ready for fight or flight. When you are in a forgiving mood the eyes are soft and the palms of the hand open. When a man is filled with forgiveness his fists will never clench. Just as clenching the fist is a preparation to fight, opening the fist and spreading out the palm is an indication of freedom from the urge to fight; it is an assurance of protection. To clench the fist is to frighten the other person.

The nature of the body is that it works in accordance with the state of mind. The body follows the mind: it always follows behind. So ordinarily we know what a man will do in anger and what he will do in love — also what he will do in a state of trust. But we do not know how he will react to the deeper states of mind.

When deep states are created within the mind a great deal takes place in the body also. Various mudras, gestures, and also many asanas, postures happen that tell of the changes within. In fact, the asanas are formed at the time of preparation for particular inner states. Mudras are formed later and they give information about a person’s inner state.

When changes occur within, the body has to find an equivalent adjustment to the inner changes. When the kundalini awakens within, the body will have to assume all kinds of unusual positions to make way for the energy. The spine will bend itself in many ways in order to allow the energy to ascend. The head also takes different positions when the kundalini awakens. The body assumes such postures as we have never taken before. It is just like when we are awake the body takes an erect position and when we sleep the body has to lie down — it cannot stand or sit.

Now suppose there is a man who has not known what it is to sleep since he was born: he will never lie down. If after thirty years he wants to fall asleep he will lie down for the first time. For the first time the condition of his mind will have changed in this respect and he will go to sleep. However, he will be very much intrigued by the new posture, as his body has never before assumed it. Up to now he used to sit, stand, walk, but never did he lie down. Now he has to lie down so that the necessary conditions of sleep can take place within him. When the body is lying down the mind finds it easier to slip into a particular condition. But different people have different ways of lying down because the state of mind of each person is different.

For instance, a man from a tribal area will not put a pillow under his head, but for a civilized person it is impossible to sleep without one. A tribal person does so little thinking that the flow of blood to his head is much less. For sleep it is essential that the flow of blood toward the head be as little as possible. If it is too much you will not be able to sleep. If the nerves of the brain do not relax it will be difficult for you to relax; the blood will keep on flowing to the brain. Then you add one more pillow and then another. The more educated and civilized a person is, the more he is cultured, the greater the number of pillows that he requires under his head. The neck should be almost vertical to prevent the flow of blood toward the brain.

The posture of the body corresponds to one’s state of mind. So with the awakening of the energy within and its movements in several ways asanas begin to form. The different chakras also take the body into different asanas. Thus, various postures are formed. As a particular state begins to form within, the expressions of your hands, face and eyes change. This happens in meditation. As a result, the reverse has also come into man’s attention: that is, when performing these asanas is it possible to go into meditation? It is necessary to understand this.

In meditation these processes take place; yet they are not inevitable. In other words, all meditators do not pass through the same body processes. One condition has to be born in mind: every meditator’s state of body and mind is different from the states of body and mind of others — therefore, all will not pass through the same asanas. For instance, if the flow of blood is less toward the head of one meditator and if a greater flow is required for the awakening of the kundalini, he will at once without knowing, go into shirshasana, the headstand posture. All meditators will not go into this asana because the rate of the flow of blood is different in each; each one has different requirements. So asanas will form according to the need of each meditator.

When we ourselves select asanas and practice them, then we do not know which particular asana is useful or necessary for us. Asanas can be harmful as well as helpful. If they are not required in the case of a particular meditator they can prove harmful — if they are needed they will be of help. One difficulty is that this is an uncertain thing. Another difficulty is that when something is happening within and simultaneously something begins to happen outwardly as well, then the energy will move outwardly. When we perform an act from the outside it may remain nothing more than a physical performance.

Source: OSHO – In Search of the Miraculous Vol 2
Chapter 9 – Occult depths of kundalini and spirituality

The Dhammapada:The Way of the Buddha

The Dhammapada:The Way of the Buddha
Publisher: Rebel Publishing House, India
ISBN: 3893380914(v.1)
Hardbound
Boxed set of 12 volumes

Previous Title: The Book of the Books

Consciousness means living with a witness; unconsciousness means living without a witness. When you are walking on the road, you can walk consciously — that’s what Buddha says one should do — you are alert, deep down you are aware that you are walking; you are conscious of each movement. You are conscious of the birds singing in the trees, the early morning sun coming through the trees, the rays touching you, the warmth, the fresh air, the fragrance of newly opening flowers. A dog starts barking, a train passes by, you are breathing… you are watching everything.

You are not excluding anything out of your alertness; you are taking everything in. The breath goes in, the breath goes out…you are watching everything that is happening. It is not concentration, because in concentration you focus on one thing and you forget everything else. When you are concentrating you will not listen to the humming of the bees or to the singing of the birds; you will only see what you are concentrating upon.

Concentration is narrowing down your consciousness to a point. It is good in archery: you have a target and you have to see only the target and you have to forget everything else. In Mahabharata, one of the ancient scriptures of this country, this story occurs:

Drona, a great archer, is teaching his disciples archery. Arjuna wins finally, for the simple reason that his concentration is the most acute. A bird is sitting on a tree, and Drona tells all his disciples to take their bows and arrows, focus on the bird, and get ready to shoot it. Then he comes close to each disciple and whispers a question in his ear, “What are you seeing? “One disciple says, “I see many trees and the bird and the eyes of the bird.” Drona moves to another disciple. He says, “I see only one tree and the bird sitting on it and his eyes. “He moves to the third. He says, “I see only the bird. “He moves to the fourth. He says, “I see only the two eyes of the bird.” And Drona had said that the right eye has to be penetrated; that is the target.Then he comes finally to Arjuna and he asks him. Arjuna says, “I see only the right eye of the bird and nothing else.”

In a sense Arjuna is the most concentrated, but he has become unconscious of the whole — just a pinpoint of consciousness. When I talk about consciousness it is not the consciousness that is needed in archery. I am talking about a totally different phenomenon: a diffused consciousness, not concentrated, because concentration is tiring, tense, and sooner or later you will fall into unconsciousness. Anything tiring cannot be carried for long.

Consciousness has to be relaxed; it has to be equivalent to opening. You are simply open to all that is happening. I am talking to you, and the train is passing by, and the distant call of a cuckoo…and you are aware of it all. You are open to all the dimensions of your being. You are simply open and vulnerable, alert, not asleep.

This is consciousness, and its opposite is unconsciousness. You are not open at all, you are closed. You are in a kind of sleep — a metaphysical sleep. All the buddhas down the ages have been fighting the metaphysical sleep.

George got drunk in a bar one night, and as he staggered home he tried to figure how he could hide his not very sober condition from his wife. He decided he would go home and read, since whoever heard of a drunken man being able to read a book? And he laughed at his own cleverness. He thought it would be good to read the Bible! He made it home and went into the den. A few minutes later his wife called out to him, “What are you doing in there at this hour?” “Oh, just reading, darling — reading the Bible,” he nonchalantly replied. Knowing reading was not one of his late evening pursuits — and certainly nobody had ever thought that he would read the Bible — she got up and peeked in. “You idiot!” she cried. “Close that suitcase and get to bed!”

When you are drunk, whatsoever you do is going to be like that.
I have heard:

Mulla Nasruddin got so drunk that there was a fight with another drunkard, and he had wounds and scratches all over his face. He came home in the middle of the night, looked into the mirror and thought, “Now, tomorrow morning is going to be difficult!” How is he going to hide these wounds and these scratches? His wife is bound to know and she will say, “You got drunk again and you have been fighting again!” How to hide it?

A great idea occurred to him. He searched in the medicine chest, found some ointment. He put it on his wounds and scratches, was very happy, pleased with himself that by morning things would not be so bad…and went to sleep.

Early in the morning when he was still in bed, his wife shouted from the bathroom, “Who has put ointment on the mirror?” Of course a drunken man, a drunkard, looking into the mirror thinks that that is his face. It is natural; if you are unconscious, whatsoever you do is bound to be wrong.

And there is a great metaphysical drunkenness. From many many lives it has become a great weight on you. You have lived unconsciously for so long that the effort to live consciously even for a few minutes seems to be too much. You love, it is unconscious, and it becomes jealousy, possessiveness. It is no longer love, because love cannot be unconscious. You make friends only to create enemies. You earn money to be happy, but by the time you have earned enough money you are only deeply tense, anxiety-ridden, and there is no joy in it. You run after power, fame, and one day, if you make hard efforts, you certainly succeed. You become famous, but then you realize the fact that by becoming famous nothing has been achieved. Everybody knows you, that’s all. Everybody knows your name, but how is that going to make you happy? You have power, but what are you going to do with the power? In the hands of an unconscious man everything turns sour, bitter, poisonous, everything turns stupid. Give him some intelligent advice and it is bound to fall into wrong hands.

The young lady who was about to get married talked with her mother about the birds and the bees. In this conversation her mother told her that she did not have to take off everything when she went to bed on her honeymoon. When they returned, the groom asked his mother-in-law, “Is there any insanity in this family?” “No, why?
“Well, your daughter slept in her hat all during our honeymoon!”

People are bound to do something stupid. And that’s what they have done to the statements of all the buddhas. They write commentaries, great scholarship, but what comes out is stupid. Libraries are full of it, universities are full of it. All rubbish! But people are sacrificing their whole lives for that, and they are not doing the first necessary thing.

You cannot be wise unless you become conscious, unless you break this old habit of functioning in an unconscious way. You have to de-automatize yourself.

Simple things can do the trick. For example, you always walk in a hurry. Start walking slowly. You will have to be alert; the moment you lose alertness you will start again in a hurried way. These are small devices: walk slowly — because to walk slowly you will have to remain conscious. Once you lose consciousness, immediately the old habit will grab you and you will be in a hurry.

If you smoke cigarettes, make it a very slow process, so slow that it becomes de-automatized. Otherwise, people are not smoking cigarettes — cigarettes are smoking people! They are not conscious of what they are doing. In a very unconscious way they put their hands into their pockets, take out the packet, the cigarette and the matchbox. They are going through all these motions but they are not alert. They may be thinking a thousand and one things. In fact, when they are more unconscious they tend to smoke more. When they are more in anxiety, tension… worried, they tend to smoke more; that helps them to keep a face as if they are relaxed.

Once you lose consciousness, immediately the old habit will grab you and you will be in a hurry. If you smoke cigarettes, make it a very slow process, so slow that it becomes de-automatized. Otherwise, people are not smoking cigarettes — cigarettes are smoking people! They are not conscious of what they are doing. In a very unconscious way they put their hands into their pockets, take out the packet, the cigarette and the matchbox. They are going through all these motions but they are not alert. They may be thinking a thousand and one things. In fact, when they are more unconscious they tend to smoke more. When they are more in anxiety, tension…worried, they tend to smoke more; that helps them to keep a face as if they are relaxed.

Make it a slow process. Take the cigarette packet out of your pocket as slowly as possible, as consciously as possible. Slowing down the processes is very helpful. Then hold the packet in your hand, look at it, smell it, feel its texture. Then open it very slowly, as if you have all the time in the world. Then take a cigarette out, look at the cigarette from all sides.
Then put it in your mouth…wait! Then take the matchbox — again go through those same slow movements. Then start smoking so slowly…take the smoke in very slowly, let it out very slowly.
And you will be surprised: if you were smoking twenty-four cigarettes per day you will be smoking only six at the most; it will be reduced to one-fourth. And slowly slowly, only two, one, and one day suddenly you will find the whole thing so stupid! Still you can go on carrying the cigarette packet in your pocket for a few days, just in case — but it is finished, de-automatized.

This is one of Buddha’s great contributions to the psychology of man: the process of de-automatization, slowing down everything. Buddha used to say to his disciples, “Walk as slowly as possible, eat as slowly as possible. Chew each bite forty times and go on counting inside: one, two, three, four, five — forty times. When the food is no longer solid, it is almost liquid….” He used to say, “Don’t eat, but drink.” That means make it so liquid that you don’t eat it, you have to drink it. And he helped thousands of people to become conscious. You are unconscious, although you believe you are conscious….That is like seeing a dream in which you think you are walking in the marketplace. You are awake in your dream, but your awakenness in a dream is only part of the dream — you are unconscious.

It hurts to accept that “I am unconscious,” but the first act of being conscious is to accept that “I am unconscious.” The very acceptance triggers a process in you.

The Dhammapada: The Way of the Buddha, Volume 5, Chapter 10

Source :  osho

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The Fear of Intimacy

DVD in English with subtitles in 3 languages

About The Fear of Intimacy

According to Osho, the first step to know and experience real intimacy is to accept ourselves completely, including our fear of and desire for intimacy. Once we have accepted ourselves as we are, our fear of intimacy will disappear. True intimacy arises when we drop the conditioning that was imposed on us, drop our self – condemnation, and value ourselves and the other as unique human beings.

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The Greatest Problem in the World – and the Only Solution

DVD in English with subtitles in 3 languages

Publisher: Arthouse Corp. LLC
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Subtitles: English, Spanish & Portuguese

About The Greatest Problem in the World – and the Only Solution

The greatest problem in the world today is our belief in a concept of *humanity* which allows us to avoid the reality of our individuality. We have been cheated with the idea that we are tied to a destiny, but consciousness is freedom, and to awake our consciousness is to find the solution, to be reborn as a human being, an individual. A new talk where Osho addresses with mastery, the question of man’s freedom, the highest value. This is a new Osho conference that will lead us to find the answer to the question of the men’s freedom, the highest value.

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