Remaining centered / Becoming centered
Remaining centered / 中心に定まったままにある
The monk and the prostitute
僧と売春婦
commentary（解説）…
中心が定まったままであることです。
Remaining centered
他人の意見や、
あなたをあちらこちらへと押しやる他人の企てに
操られるのを自分に許してはいけません。
他人の低いレベルに落ちてはいけません。
osho…
かつてゴータマ・ブッダの時代に
美しい売春婦が
仏教の僧である乞食に
とても深く恋に落ちたことがあった。
彼女はたくさんの美しい人々を見てきた
…彼女はその当時、最も有名な売春婦の中の1人だった…
王でさえ彼女のドアの前で並ばなければならなかった、
そして
彼女は乞食の僧に恋に落ちた。
サニヤシン（探求者）たちは美しさを持っている
それはサニヤシンだけが持つことができる、
その美しさは自分自身で歩くときのもので、
その優雅は中心の恩寵、尊厳、優美だ。
僧が歩いているのをただ思い浮かべてごらん。
そして
仏教の僧たち、
彼らの全ての教えは1つからなっている、
油断なくあること、
注意すること。
1つの呼吸が鼻腔を通るときでさえ
それに気づいていなくてはならない。
だから、
絶対的な注意があり、瞑想的に、
その乞食の僧である彼は彼女の側を通った。
彼女はたくさんの美しい人々を見てきた、
しかし、
彼のように歩く男はけっしていなかった
…しかも市場の中の全ての雑音の中で…
とても静かで、まるで市場が存在しないようだった。
彼女はすぐその男に恋に落ちた。
彼女は彼の足に触れ
そして
雨のシーズンの4ヶ月間を
彼女の家に滞在しに来るよう彼に尋ねた。
仏教の僧たちは雨のシーズンの4ヶ月間は旅をやめていた。
雲は集まり雨はちょうどやって来るころだったので、
僧たちは4ヶ月間滞在する宿を探すときだった。
だから彼女は彼を招待した、
「あなたは私の家に来てください。
4ヶ月間私のお客になりなさい。」
僧は言った
「私は導師 master に尋ねなくてはならない。
明日ここに来て返事をします。
もし彼が許してくれたら、私は来ることにします。」
他の僧たちも街の中に物乞いに来ていた
…彼らは全てを見た、
彼らはとても嫉妬した。
その若者がゴータマ・ブッダのところに帰って来て願い出た、
「アムラパリという名の売春婦の女性が
これからの雨のシーズンの間一緒に滞在することを尋ねてきました。
私はなんであれあなたの言うことをします。」
多くの者たちがそれを聞いていた、
彼らはみな立ち上がって言った
「間違っている。
その女がお前の足に触れるのを許したことですら間違いだったのだ、
なぜならゴータマ・ブッダは言った
『女性に触れてはいけない。
女性に触れさせてはいけない。』
お前は規則を破った、
そしてさあこれはなんだ、
その女と4ヶ月もの間一緒に滞在することを尋ねている！」
ゴータマ・ブッダは言った
「私はあなた方に、
女性に触れてはいけない、
女性に触れられてはいけないと言った
なぜなら
あなた方がまだ中心に定まっていないからだ。
この男にその規則はもう当てはまらない。
彼は彼自身で独りで歩くことができるのを
私は見ることができるからだ
…私はずーと彼を見てきた…
彼はもう群衆の一部ではない。
あなた方はまだ群衆の一部だ。
あなた方が市場に行くときは、市場に行く、
彼は単に市場を通るが、彼は自身を失わない。」
そしてゴータマ・ブッダはその若者の僧に言った
「よろしい、許可します。」
さあ、これはあんまりだった、
これは前にはけっして一度もなされたことがなかった、前例はなかった。
弟子たちはみな怒った、
そしてアムラパリの家で何が起こっているのかと
4ヶ月の間に千もののゴシップが
大袈裟に行き渡った。
みんな興味があった、
そしてあの僧はもう僧ではない、
彼は堕落したという噂がたくさんやってきた。
4ヶ月が経ってその僧はアムラパリとともに帰って来た。
ゴータマ・ブッダは僧の方を見た、
アムラパリの方を見た、
そして言った
「女よ、私になにか言うことがあるのか？」
彼女は言った
「私はあなたに入信の儀式を行っていただくために来ました。
私はあなたの弟子を悩まそうとしました。
失敗でした、これは私の初めての負けです。
私は男とならいつも成功してきました。
この男は私が初めて悩ませることができませんでした…ほんの1インチも。
私の中にも、
どうしたらこの中心に定まっていることを
達成できるのか…
という大きな欲望が湧いてきました。
彼と一緒にいたこれらの日々で、
彼がこの世界からとても遠くにいることを見ました。
彼は私と一緒に暮らしました、
私は彼の前で踊りました、
彼の前で歌いました、
彼の前で楽器を演奏しました
…あらゆる方法で彼を誘おうとしました…
しかし、彼はいつも静かなままでした。
彼はいつも彼自身のままで
ほんの少しの瞬間も彼の目の中に
彼のマインド（思考）と欲望を
私は見ませんでした。
私は彼を転向させようとしました、
でも彼が私を転向させたのです
…何も言わず、一言も話さずに。
彼が私をここに連れて来たのではありません、
私は自分で来ました。
私は初めて尊厳とはなにかを知ったのです、
私はそのアートを学びたいのです。」
彼女はゴータマ・ブッダの弟子になった。
彼女は尼僧になった。
『彼は常に自分の足で歩く』
覚えておきなさい、
それは、
彼は孤独で寂しい lonely のままだ
という意味ではない、
それは、
ただ彼は独りのままである alone ということだ。
（lonely…独りであると寂しい状態。
alone…独りであっても寂しくない状態。
Loneliness simply says the other is being missed,
aloneness says one is enjoying oneself. ）
もしあなたが孤独 lonely になりたければ
世界から離れなくてはならない、
しかし
もしあなたが独り alone になりたければ
どこにも行く必要はない、
あなたはここで独り alone になれる。
独りであることは気づきが必要だ。
aloneness needs awareness.
孤独は外側のことだ
…あなたは単に人々から離れなくてはならない。
loneliness is an outer thing -
you simply have to move away from people.
しかし、
人々から離れてもあなたは同じままだ
…あなたのマインド（思考）は変わらないからだ、
そして
あなたのマインド（思考）が問題だ、
人々が問題ではなく。
独りになろうとして
ヒマラヤに座っていても
あなたは人々を考える、
妻を、
夫を、
子供たちを、
残して来た全ての友達を、
なぜなら
マインド（思考）はここには置いていけないからだ、
マインド（思考）はあなたと一緒に行くだろう
…それはあなただ。
自分の生の環境を変えようとしてはいけない、
心理を変えようと試みなさい。
自分の態度を生に向かって変えようと試みなさい、
外側の状況を変えようとしてはいけない。
内側の状態を変えるために
外の状況を使いなさい。
間違った宗教は状況を変えることで成り立っている、
「もし女があなたの中に欲望を生み出したなら、
女から逃げなさい。」
これが状況を変えるということだ、
状況を変えるのはたいした変化ではない
…あなたは自分自身と世界をだましている。
本当の宗教はマインド（思考）の状態を変えることで成り立っている、
「もし女があなたを引き寄せたら、
そのあなたの欲望の中を見なさい、
そしてその欲望をよく見なさい。
どこかで、あなたは
セックスよりいいものを知らない。
どこかで、あなたは
セックスより高いものを知らない。
どこかで、あなたは
恍惚とした状態を知らない。
なぜなら、
あなたはより高いものを知らない、
あなたはより低いものへと惹かれていく。
より高いものを探し求めなさい。
ひとたびあなたが
そのより高いものがあなたのエネルギーに届いたことを知ったら、
より低いものはおのずと枯れ始める。
セックス（より低いもの）はおのずと枯れはじめる。
それが本当の宗教だ。
（chapter 7）
さあ、プラブッダがある質問を尋ねた、
彼はこの話は醜いと言う。
「なぜ、この仏教の僧はその売春婦と愛し合いセックスをしなかったのか？
なぜ、彼は恐れたのか？」
彼は恐れてはいない。
そしてこの話は醜くない。
たぶんプラブッダはアムラパリ自身に、
そして彼女の美しさにとっても興味を持ったのだろう。
プラブッダはこんなふうに考えはじめた
「もし私がそこにいたら…私は見逃さない！
そしてこのバカな僧…それのどこがいけないのか？」
それは間違っているとか正しいとかの質問ではない。
しかし
その僧はとても中心に定まっていた、
その僧はとても彼自身の存在であった、
ただそれだけで
彼には
その売春婦が彼を魅惑しようとしていたことが
とても未熟で、馬鹿で、愚かに見えた。
売春婦が彼を魅了しようとしたことは
売春婦側からしたら素晴らしいことだ。
彼女は人々を誘惑し魅了するアートのアーティストだった。
そして彼女は美しい女性だった。
それは言っている、
彼女はゴータマ・ブッダの時代の2番目に有名な人だったと
…1番有名だったのはゴータマ・ブッダで、
2番目に有名だったのがアムラパリだった。
しかし、
もし僧が中心に定まっていて、
そして愛し合う思いが湧き上がらなかったとしたら、
なぜ、彼は行くべきなのか？
もし彼が超越していたら、
なぜ、彼は行くべきなのか？
それは彼は抵抗しなかった、
もし彼が抵抗したり
または
抑圧したら
すると
それは醜いだろう。
しかし
もし彼の中に欲望がないのに
なぜ彼は楽しむべきなのか？
売春婦だからだろうか？
なぜこの話はプラブッダには醜く見えるのか？
いいや、
僧は女性にとても優しかった、
無限に優しく、無限に愛だ。
しかし、もちろん、
中心に定まった男の愛
と
中心に定まっていない男の愛は
まったく違う。
彼はブッダ（覚者）だ、
だから
ゴータマ・ブッダは彼が行くのを認めた。
彼はやってきた、
彼からは全ての欲望が消えていた。
さあ、それはただのおもちゃだった。
そしてその話はとても美しい、
なぜなら
中心に定まったまま、
彼は女性を助けた。
彼は本当にその女性を愛したにちがいない、
なぜなら
それが彼が彼女に与えることができる最も偉大な贈り物だからだ。
もし彼が巻き込まれたならば、
その女性は彼を遅かれ早かれ放り出しただろう。
もし彼が巻き込まれたならば、
その女性はゴータマ・ブッダの弟子 disciple になりにけっして行かなかっただろう。
その僧が彼女に与えることができる
これは最も偉大な贈り物だ
…ゴータマ・ブッダという贈り物、
弟子 disciple という贈り物。
彼は彼女のために彼自身に注意をしたり、見たりするなどいろいろな可能性があるように完全にした。
彼は彼のままでいた、
そして
彼女はなんだか得たり価値があるものがあることを知るに至った。
この男は豊かな本質があった
…豊かな本質が。
彼女は高い水準でその僧に恋に落ちた、
彼女はその僧だけに恋に落ちたのではなく、
彼女はサマーディ、光明 enlightenment に恋に落ちた。
実際、
それがその僧が美しい理由だ。
彼女はその僧のおかげで愛の中に消えなかった、
その僧は乗り物だ、
エネルギーは光明 enlightenment だ、
彼は光輝いていた。
彼女はその輝く光に恋に落ちた。
僧の肉体はランプのようだ
そして
その輝く光はランプの中の炎だ。
あなたはランプに恋に落ちない、
あなたはその炎に恋に落ちる。
もしその僧が彼女に動いたら、
その炎は消えていただろう
そして
その女性は普通の男を見つけるだろう
…とても普通の、
なんの特別でもない、
なんの価値のない彼を。
その僧は中心に定まっていた…
そして
私が中心に定まったままと言うのは、
彼が中心に定まったままを作る努力をしていた
と言っているのではない。
彼は中心だった、
それは努力なしに、
それは自発的に、
それは自然に。
もしそこに努力がかかわっていたら、
その僧彼自身が行くことを恐れただろう。
彼は恐れなかった、
彼は彼女と同じ部屋で寝た。
そして
女性は彼の周りを裸で踊った、
そして
彼は静かに座り瞑想 meditation をした。
彼は独り alone のままだった。
その女性はあらゆることを試しただろう
…それはチャレンジだった、
それは彼女の美の偉大なるチャレンジだった。
それは屈辱的なやり方で、
失礼なやり方で、
彼女は傷ついただろう、
彼女のエゴ（欲・自我）は傷ついただろう。
彼女はあらゆるやり方でその僧を誘惑した
しかし
失敗し続けた。
そして彼女は気づいたのだろう
彼は他の種類の美があると、
彼は他の種類の存在だと。
そして彼女はその空間にうっとりしたのだろう、
彼女は彼について行った、
そしてゴータマ・ブッダの弟子 disciple になった。
彼女はまもなく光明 enlightenment を得た。
アムラパリはゴータマ・ブッダの光明 enlightenment を得た弟子 disciple の中の1人だ。
その僧はその女性を愛した、
だから
偉大な優しさと慈悲の愛とともに
彼を彼の存在のままであることができたのだろう。
この話の中にはどこにも醜いものはない、
それは完全に美しい。
その僧は祝福だ、神の恵みだ。
（chapter 8）
『彼は常に自分の足で歩く』
彼をあちらこちらと押しやる道はどこにもない、
あなたは彼を操作することはできない、
彼は完全に彼自身のままだ、
とても中心が定まって、
自分の存在の中にしっかりと根を下ろしている。
人がトゥリヤ、4番目の境地を知ったら、
そのときには心の散漫はない、
そのときには人はどこでも生きることができる。
意識には3つの普通の状態がある。
1つはジャグル、歩いている状態、
2番目はスワバ、夢を見ている状態、
3番目はスシュプティ、深く眠って夢を見ている状態。
ほとんどの人がこの3番目まで来たらやめてしまう。
4番目がある。
4番目はホームhoneだ、
4番目はトゥリアと呼ばれている。
ジャグル
歩いている状態とは、
達成で、外側だ、
それは集中のようなものだ。
スワバ
夢を見ている状態とは、
外側と内側の間のようなものだ、
歩いている状態と深く眠っている状態のリンク（つないでいる状態）だ。
スシュプティ
深く眠って夢を見ている状態とは内側だ。
トゥリア、4番目の状態とはなんだろう？
トゥリアとは、
内側でも外側でもない状態、
どちらでもある状態
だから
どちらでもない状態だ。
2つの極を超越している状態、
二元性ではなく、
それは全一性（トータル）だ（一元性の状態）。
この4番目の状態は
サマーディとか悟りと呼ばれている。
禅はこの4番目を信じている。
（chapter 7）
from osho talks
oshoの講話より
from osho transformation tarot
osho transformation タロット より
The Sun Rises in the Evening
Talks on Zen
Talks given from 11/06/78 am to 20/06/78 am English Discourse series
Chapter 7
Chapter title: The Essence is at Ease...
17 June 1978 am in Buddha Hall
Chapter 8
Chapter title: Enough of the Trips
18 June 1978 am in Buddha Hall
この全講話の英語のダウンロードpdfはこちら。
chapter 7 と 8の質問4の英語の全講話です。
（上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
以下の英語の講話はこのお話しの全てです。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
素晴らしいお話しなので英語で読める方は
是非読んでみてください。）
Chapter 7 : The Essence is at Ease...
HE ALWAYS WALKS BY HIMSELF;
SAUNTERS BY HIMSELF:
FROM THE TIME I RECOGNIZED THE ROAD,
I REALIZED I HAD NOTHING TO DO WITH
BIRTH AND DEATH.
WALKING IS ZEN, SITTING IS ZEN;
TALKING OR SILENT, MOVING UNMOVING, –
THE ESSENCE IS AT EASE.
ENTERING THE DEEP MOUNTAINS
I LIVE IN QUIET SOLITUDE.
THE HILLS ARE HIGH, THE VALLEYS DEEP
WHEN ONE LIVES BENEATH AN OLD PINE TREE.
THERE ARE THREE ORDINARY STATES OE CONSCIOUSNESS.
One is JAGRUT, waking,
the second is SWABHA, dreaming,
and
the third is SUSHUPTI, dreamless deep sleep.
Man ordinarily lives in these three states,
sometimes waking,
sometimes dreaming,
sometimes fast asleep;
this is the wheel man moves in.
And because of these three states of mind many things have arisen into human consciousness and in human culture, civilization.
The first kind of consciousness, waking, creates its own culture, its own civilization; the West represents it.
The second kind of culture is created by the second kind of consciousness, dreaming; the East represents it.
That’s why you find it very difficult to communicate; the Western mind finds it almost impossible to communicate with the Eastern mind. It is not only a question of language – language you may understand – the question is of the orientation.
The waking consciousness is objective: it thinks of the object, of the reality there outside; it is a kind of concentration.
The Western mind has evolved powers of concentration hence the birth of science; out of the powers of concentration, science is born.
The East could not give birth to science, and the reason is that the East has not paid much attention to the first kind of consciousness.
The East thinks in terms of dreams.
The East thinks in terms of the inner.
The East thinks in terms of the subjective.
The East thinks with closed eyes;
the West thinks with open eyes.
The West concentrates;
the Eastern mind meditates,
that’s why in the East you will find visionaries, poets – people who have experienced great revelations inside.
But they cannot prove it; the experiences remain individual, private.
The Western emphasis is on the objective, the public: when you are wakeful, whatsoever you see others can also see. You are seeing me here, everybody can see me – one who has eyes can see – there is no need for any proof.
The sun rises, and you know: the proof exists in the very experience. And everybody is experiencing it – there can be a collective consensus about it.
But when I say I have seen the sun rise in the evening it is no more a collective experience;
it is no more objective,
it becomes subjective.
In the East you will find people who have experienced kundalini rising in them, great light exploding as if thousands and thousands of suns have suddenly risen on the horizon; you will find people who have seen lotuses blooming inside – and to the Western mind it looks all nonsense.
The Western mind has developed technology, science – objectivity. It lives in the first, the waking, state; the visionary is rejected.
In the West the visionary is a marginal phenomenon, he exists on the outskirts of civilization. He is at most tolerated; he is harmless, he can be tolerated. But he has no roots in the culture at large, he is not the main current.
In the East the scientist lives in the same way – on the margin; he is not the main current. He can be tolerated, he can be used, but the respect goes to the visionary, to the dreamer, to the poet who dreams great dreams.
These are the two ordinary states;
the third state happens to both,
but you cannot catch hold of it,
the mind dissolves.
In SUSHUPTI, in dreamless sleep,
you disappear as an ego, and
you disappear so utterly that you cannot even remember in the morning what happened.
You can remember your dreams,
you cannot remember your dreamless sleep, at most it can be remembered as gaps.
You can say ’I slept so deeply that there were not even dreams.’ But that is guess-work; there is no direct experience of SUSHUPTI.
No culture has evolved out of SUSHUPTI because there is no possibility to catch hold of it directly. But that is the deepest ordinary state of mind. It is out of SUSHUPTI, dreamless sleep, that you get rejuvenated every day.
You go to the source,
you move to the source,
you are again in contact with the primal consciousness,
you are again in contact with your ground.
You are no more human,
you are no more Hindu,
no more Christian,
you are no more a man or a woman, black or white, you are no more Eastern, Western; all disappears – all distinctions.
You are, but there is no identity, that’s why out of dreamless sleep great peace is felt.
If you move into deeper meditation, you will come to the third state where one can become aware of dreamless sleep too.
And many have stopped there; because it is so blissful, many religions have stopped there, they don’t go beyond it.
There is a fourth state also,
and unless you reach to the fourth,
go on remembering that the third is very alluring,
the third is very beautiful, very blissful,
but still you have not arrived home.
The fourth is the home;
the Eastern mystics have called it TURIYA, turiya means the fourth.
Waking is objective, outer; it is a kind of concentration.
Dreaming is between the outer and the inner, a link between waking and deep sleep,
and deep sleep is the inner.
Then what is the fourth, the turiya?
It is both and neither.
It is both inner and outer, and because it is both, that’s why it is neither.
It transcends both, it is non-dual, it is total.
Now nothing is outer, nothing is inner.
Objects disappear and, simultaneously, the subject too; there is no experience and no experiencer.
This fourth state is called SAMADHI, SATORI.
And the beauty of the fourth is that you can live in the world and yet be not of it.
Zen believes in the fourth.
Those who believe in the third have to leave the world, they have to go to the Himalayan caves.
Only there is it possible that they can fall into continuous deep dreamless sleep. It is falling into a beautiful coma. Its spiritual worth is nothing, although there is no misery, no anxiety, because the mind is put aside. But it is a state of coma, it is escapist. And the man has not known yet what the truth is. He has chosen one thing: escaping.
The Western mind moves deeper and deeper into the world, into activity,
and
the Eastern mind moves out of activity, more and more out of the world.
Now, here both kinds of people have gathered.
When the Western mind comes to me he always asks how to relate with people – that is his basic question – how to be more loving, caring, how to grow deeper into relationship.
No Indian, no Easterner, ever asks this – that is not his question at all, his question is how to get out of relationship, how to forget all this misery – birth and death, and reincarnation, and the whole wheel – how to stop it, how to jump out of it.
You can watch it, it is very apparent.
The Western mind is clear-cut, logical, rational, mathematical, alert.
The Eastern mind is dreaming and, according to Western standards, lousy, sloppy, messy, because in a dream you cannot be very clearcut, otherwise the dream will disappear.
To the Eastern mind the Western mind is worldly, calculating, cunning, clever.
The third kind has happened both in the East and the West very rarely.
In the West monasteries have existed, and people have renounced the world and moved – in the East too. One who becomes interested in dreamless sleep... And it is greatly satisfying – no doubt about it, there is great pleasure in it, it is very tranquil, undisturbed, but it is a kind of death, not life. And there is fear that it can be disturbed – any small thing can disturb it – a small thought can move, and all is lost. A small dream is enough to destroy it.
Zen people have worked for the fourth.
The fourth means:
live in the world like a lotus leaf in water,
be awake and yet remain centred.
So all that is needed to be done,
be in the cyclone and yet remain in the centre of it,
unaffected by it.
Naturally, the Zen man creates the most alive, living, streaming, pulsating life.
The Zen man creates action in inaction, or inaction through action.
Polarities meet and merge, and wherever polarities meet and merge there is God.
The fourth is the primal state,
the very basic and fundamental state out of which these three have arisen.
These three are branches,
the fourth is the root.
The sutras of today you will be able to understand only if you understand this approach, the approach through the fourth, through totality.
One has not to escape,
one has to go into the deepest world but is not to be lost there.
One has to remain conscious,
one has to remain alert, and
one has to go deep into the world.
The meeting of the extremes will bring you the richest crop of life.
It happened...
Vivekananda once told his Master, Ramakrishna, that his highest spiritual aspiration was to remain immersed for days on end in NIRVIKALPA SAMADHI, the disappearance of all forms into absolute Godhead.
He sincerely longed for what he then considered to be the ultimate spiritual experience.
But Ramakrishna, who had once spent six months in unbroken NIRVIKALPA, his body kept alive only by force feeding, relied ’You are a fool. There is a realization higher than NIRVIKALPA SAMADHI.’
Vivekananda was at that time dedicated to the third dimension of contemplation, and Ramakrishna was attempting to turn him toward the fourth dimension, or TURIYA.
NIRVIKALPA SAMADHI IS a state of deep sleep.
All has disappeared; it is absent, it is negative.
The cup is empty, utterly empty; ready to be filled, but not yet filled.
The empty cup is not the goal – cannot be the goal; emptying is only the method so that one day the cup can be filled with the presence of God.
But God exists as the world – there is no other God.
God has appeared as the world; God is not somewhere else.
The world is God manifest.
One has to empty oneself to prepare, but one has to remain in close contact with the world otherwise one becomes disconnected.
This is my approach to sannyas too.
That’s why I don’t say leave the world,
I say live in the world,
accept the challenge of it because behind it, behind the screen of it, is God himself.
If you accept the challenge and if you live the challenge totally, you will find that all that is needed is here. It has to be discovered.
Become more and more alert and conscious.
So don’t get too much into the objects – don’t become a Westerner,
and
don’t get too much into the dreams – don’t become an Easterner.
Don’t get too obsessed with kundalini and experiences like that because those are all mind things.
Remain alert while moving with people, while moving in the world,
remain alert while moving in dreams.
And there are beautiful dreams too, spiritual dreams too – remain alert, don’t get distracted by them.
And when you are able to be alert in the objective world and then alert in the dreaming world, slowly slowly you will become alert in the dreamless deep sleep too.
And then you are at the gate of the fourth.
And when you enter the fourth,
you are back into the world; the circle is complete.
But now you are the centre of the cyclone.
HE ALWAYS WALKS BY HIMSELF,
SAUNTERS BY HIMSELF.
The first sutra of Yoka.
He is talking about the man who has attained the fourth –
how he lives,
how he walks,
how he talks,
how he listens.
There is no greater subject than that.
Try to understand how he walks.
HE ALWAYS WALKS BY HIMSELF,
SAUNTERS BY HIMSELF.
That does not mean that he moves into loneliness,
no, but wherever he is, he is alone.
In the crowd, but he is alone.
You will find him standing in the crowd but not part of it; there and yet not there.
That has to be understood.
The man of Zen walks by himself.
He is so utterly centred, rooted, in himself that nothing can distract him.
You are distracted by each and every thing that passes by.
You are walking and you see a beautiful house; you are distracted.
And dreams start arising: you would like to possess this house.
You come across a beautiful woman, and you lose your centre;
you have moved into fantasy.
Anything can distract you.
Somebody insults you, and anger arises; you are distracted.
Somebody says something beautiful about you, and your ego is puffed up; you have lost your centre.
This is getting distracted.
The man of Zen remains by himself You can insult him,
BUT YOU CANNOT INSULT HIM.
On your part, from your side, you can insult him,
but he will not take it; he will laugh and will say good-bye to you.
Remember Zusia – just the other day I was talking about him – he has been beaten and he laughs, and he sings a song and goes into the mountains utterly happy – happy that he has made the birds free and happy that he was not distracted by the beating.
Once a Sufi mystic was being beaten by an emperor and he started laughing. He exploded into mad laughter. Even the emperor was puzzled, and he said
"Why are you laughing ?"
He said
"Because I am the wrong man! You think you are beating somebody else, that’s why I am laughing at the ridiculousness of it."
HE ALWAYS WALKS BY HIMSELF...
There is no way to push him here and there,
you cannot manipulate him;
he remains there,
utterly himself,
so centred is he,
so rooted is he,
in his being.
When one has known the fourth, TURIYA,
then there is no distraction,
then one can live anywhere.
＊
Once it happened in the days of Buddha that a beautiful prostitute fell in deep love with a Buddhist monk who had gone to beg.
The woman had seen many beautiful people – she was one of the most famous prostitutes of those days – even kings used to queue at her door, and she fell in love with a monk, with a BIKKHU, a beggar.
Sannyasins have a beauty that only sannyasins can have: that beauty when one walks by himself, that grace – the grace of the centred one – the dignity, the elegance.
Just visualize the monk walking.
And Buddhist monks, their whole teaching consists of one thing:
Be alert, be watchful.
Not even a single breath has to pass your nostrils without your being aware of it.
So, absolutely watchful, meditative, he must have passed by the woman.
She had seen many beautiful people, but never a man who walked by himself like this – and in the market-place and in the whole noise, so silently as if the market did not exist.
She immediately fell in love with the man. She touched his feet and asked him to come to her home and stay for this rainy season, for four months.
Buddhist monks stop moving for four months in the rainy season. The rains were just about to come, and the clouds were gathering, and it was time for them to stay and find shelter for four months.
So she invited him:
"You come to my home. Be my guest for four months."
The monk said
"I will have to ask the Master. Tomorrow I will come and reply. If he allows it, I will come."
There were also other monks begging in the town – they saw the whole thing; they became very jealous.
When the young man came back to Buddha, he stood in the assembly and made the request
"A woman, a prostitute – Amrapalli was her name – has asked me to stay with her for the coming rainy season. I will do whatsoever you say."
Many heard it – they all stood up and said
"This is wrong.
Even to have al lowed that woman to touch your feet was wrong, because Buddha has said
"Don’t touch a woman,
don’t allow a woman to touch you."
You have broken the rule, and now this is something, that you are asking to stay with the woman for four months!"
Buddha said
"I have told you not to touch a woman, not to be touched by a woman because you are not centred.
For this man that rule is no more applicable.
I can see that he can walk alone by himself – I have been watching him – he is no more part of the crowd.
You are still part of the crowd. When you go to the market, you go to the market; he simply passes by there as if he had never gone."
And to the BIKKHU Buddha said
"Yes, you are allowed."
Now, this was too much; never had it been done before, there was no precedent.
All were angry, and for four months thousands of gossips went around exaggerating what was happening there.
Everybody was interested, and many rumours were coming that the monk was no more a monk, that he had fallen.
After four months the monk came back followed by Amrapalli.
Buddha looked at the monk, looked at Amrapalli, and said
"Woman have you something to say to me?"
She said
"I have come to be initiated by you.
I tried to distract your disciple.
I failed; this is my first defeat.
I have always succeeded with men.
This is the first man whom I could not distract – not even an inch.
A great desire has arisen in me too – how I can attain this centring.
And the more he has been with me these days, the more I have seen how far away he is from the world.
He lived with me, I danced before him, I sang before him, I played on musical instruments before him – I tried to allure him in every way – but he always remained silent.
He always remained himself Not for a single moment have I seen any cloud in his mind or any desire in his eyes.
I tried to convert him, but he has converted me – and not saying; a single word.
He has not brought me here, I have come on my own.
I have known for the first time what dignity is; I would like to learn the art."
She became a disciple of Buddha. She became a nun.
HE ALWAYS WALKS BY HIMSELF...
Remember,
it does not mean that he remains lonely,
it only means that he remains alone.
If you want to be lonely you have to move away from the world, but if you want to be alone there is no need to go anywhere, you can be alone here.
Aloneness needs awareness.
Loneliness is an outer thing – you simply have to move away from people.
But moving away from people you remain the same – your mind has not changed; and your mind is the problem, not the people.
Sitting in a Himalayan cave you will think of the people, of your wife, of your children, of all those friends you have left behind, because the mind cannot be left here, it will go with you – it is you.
Don’t try to change the circumstances of your life, try to change the psychology.
Try to change your attitudes towards life, don’t try to change the outer situation.
Use the outer situation and change the inner state.
The false religion consists of changing the situation:
"If a woman creates desire in you, escape from the woman."
This is changing the situation; this is not much of a change – you are befooling yourself and befooling the world.
The real religion consists of changing the state of the mind:
"If a woman attracts you,
then look into your desires,
then watch those desires.
Somewhere there you have not known anything better than sex.
Somewhere there you have not known anything higher than sex.
Somewhere there you have not known anything ecstatic.
Because you have not known anything higher, you are attracted towards the lower.
Search for the higher.
Once you have known higher reaches of your energy,
sex starts withering of its own accord."
That is real religion.
HE ALWAYS WALKS BY HIMSELF;
SAUNTERS BY HIMSELF.
And his walk is a sauntering – that has also to be remembered.
It is not work, it is play.
Whatsoever he is doing he does it very sincerely, he does it with totality, he does it with all his being, with all his capacity.
He becomes available fully to the work, but it is not work, it is play.
He is non-serious; sincere, certainly, but never serious.
His walk is not goal-oriented, it is a sauntering.
He lives the life because he finds himself here.
He lives because life has been given, he dies because life has been taken away.
But all his action is unmotivated – there is no motivation in it – he is not going anywhere in particular.
First, he remains alone in the crowd,
he remains by himself.
And, second, all that he is doing he is doing in a playful mood. He is non-purposive, non-serious; work is not his world but play. He does not leave the work, he changes the quality of it.
I am talking to you; this is not work, this is play.
There is no motivation behind it – not even the motivation to convince you.
If you are convinced, that is your business.
I am not trying to convince you, I am not trying to convert you – I am not a missionary, I have no mission to fulfil – I am just singing my song, my SHODOKA.
You have decided to listen; if something happens in you, that is your decision to allow it to happen in you or not to allow it to happen in you, but on my part there is no motivation.
A cuckoo starts calling; and you are thrilled, and you are changed, and you are convinced of the beauty of the song, but that is absolutely yours – the cuckoo was not after you.
A tree has bloomed; if your nostrils are filled with its fragrance that is for you to accept or reject.
The sun has risen; it is for you to open your eyes and see the sunlit world or not to open your eyes.
But the sun is not motivated – it has knocked on your door without any motivation.
If you don’t listen it will not be offended,
if you listen it will not be gratified either.
That is sauntering,
and once you know the beauty of sauntering,
then all goal-oriented actions disappear because they bring miseries.
Those goals are your goals, and they are always against the goal of the whole.
They clash with the cosmic, and, naturally, you are defeated; you cannot defeat the cosmos. Then there is frustration.
If your goals are not fulfilled, there is frustration and you will be in misery.
If your goals are fulfilled your ego is puffed up, that will create misery.
Either you succeed or fail – only two are the possibilities – but in both ways you will be miserable.
Forget all goals.
Live in the moment.
Enjoy the moment to the fullest possibility of it; squeeze it as much as you can – the whole juice of it; but that’s all – there is no future in it.
When a person starts living moment to moment he has learnt how to live.
Never sacrifice the present for the future: that is the meaning of sauntering by oneself.
The Zen man is like a child collecting pebbles on the sea-shore just enjoying the sunshine and the brisk salty air and the roar of the waves and the vastness – just the joy of running here and there, and collecting sea-shells and coloured stones for no purpose at all.
They are of no use – they cannot be sold in the market-place as commodities.
Just watch a child playing on the sea-shore making sand-castles – nobody is going to live in them, the whole activity is just play.
The joy is in making the castle, and then the same child will destroy the castle. And see the child when he destroys the castle – how he jumps, shrieks in joy, shouts in joy. He has made it, he has destroyed it.
Learn from children how to live,
learn from children how to transform the quality of your work.
Once it becomes play, you are a religious man.
But look at the unfortunate state of the world.
The religious person becomes very very motivated.
The so-called religious person cannot play at all; he becomes very serious.
It happened once that a great political leader came to attend one of my camps in Mahabaleshwar. He was known in India as the father of the Indian parliament because he remained an MP for fifty years.
The first day he watched. By the evening he came to me and he said ’Everything is okay, but a few things offend me – I have seen four of your sannyasins playing cards. How can a sannyasin play cards? What kind of sannyas is this?’
He was really offended, and I can understand his discomfort, his uneasiness.
Sannyasins are not expected to be playful; they have to be serious, they have to be long-faces. They are not expected to laugh, they are certainly not expected to play cards.
And when I said ’But what is wrong in it? If they are enjoying playing cards, it is perfectly right, it is meditative’, he immediately left the camp. He became so angry; he could not conceive of card-playing as meditation.
And all meditation is nothing but card-playing.
Meditation means playfulness,
meditation is not a serious phenomenon.
But he had come seriously – he was getting very old, he was seventy-five and death was coming near, and he wanted to have some security beyond death. He had lived a very very successful life here, now he wanted to succeed in the other life; he could not afford to be playful. Time is short, and time is money; time is fleeting fast. He had come there to learn some way how to have a successful life in the other world.
He could not understand that the other world is not a separate world; the other world is intrinsic in this world. It becomes available to non-serious minds.
Non-seriousness is the door to the other world.
It is here;
if you are serious you miss it,
if you are non-serious it suddenly opens its doors.
All the mysteries are available to the non-serious, that’s why Jesus goes on repeating again and again
"Unless you are like small children you will not enter into my kingdom of God."
What does he mean?
What is the beauty of small children?
They are playful; they don’t know what work is.
Work is yet unknown to them;
they have not fallen yet,
they have not committed the original sin yet.
The original sin is seriousness.
The moment you can regain, recover, reclaim, your childhood, you have become a religious person.
HE ALWAYS WALKS BY HIMSELF,
SAUNTERS BY HIMSELF.
FROM THE TIME I RECOGNIZED THE ROAD,
I REALIZED I HAD NOTHING TO GO WITH
BIRTH AND DEATH.
Yoka says
FROM THE TIME I RECOGNIZED THE ROAD...
What road is he talking about?
The road to oneself,
the road from dream to reality,
the road from sleep to awakening,
the road from work to play,
the road from seriousness to non-seriousness.
It is only metaphorically called a road; in fact, it is not a road.
Just the other day I was saying to you that you can sleep in Poona and dream about Philadelphia, and I know there are a few people who sleep in Philadelphia and dream of Poona too.
This is how the mind of man functions: it is always somewhere else.
But your reality is here, your mind is somewhere else.
What road is Yoka talking about?
Coming back to your reality, WHERE YOU ARE.
Listen to your body and that will give you the clue.
The mind always dreams,
the body cannot dream – the body is simply here, the body cannot deceive, only mind deceives.
Listen to the body, get into your senses, get into your body.
And that is one of the greatest harms the so-called religions have done to humanity: they have helped people to become more and more mental, they have helped people to become more and more minds. And when a man lives in the mind he is mental.
They have taught people to be against their bodies.
And bodies are real.
Bodies exist in God, breathe in God; they are already there, part of God, they pulsate in God.
The mind is not part of God,
it is your private journey although it cannot take you anywhere.
It cannot – it is impotent, but it can dream, it can create beautiful dreams. It can allure you and you can start following those dream tracks so you go farther and farther away from your reality.
The road is only metaphorical.
I said to you that if you are in Philadelphia and dreaming, and suddenly I call you
’Come back home’
will you ask me where to go, which train to catch, or what airline?
Will you go to Krishna Mohammed to ask about Air-India?
Anyway he works no more for Air-India, he works for Air Rajneesh, but that is metaphorical – no aeroplanes here, no airlines.
One just has to awaken.
One just has to come back where one’s body is.
Listen to your body, the body is the secret of finding the road.
FROM THE TIME I RECOGNIZED THE ROAD,
I REALIZED I HAD NOTHING TO DO WITH
BIRTH AND DEATH.
There are two kinds of people in the world:
one, who are very much interested in birth, in life, in the world, and very afraid of death.
Now, that’s a very stupid type of mind; if you cling to birth, how can you avoid death? – birth implies it. It is the necessity of birth that brings death. There can be no beginning without the end; if the beginning is there the end is bound to be there – the end is implied in the beginning; the alpha contains the omega. Now, people are too interested in birth and life and, naturally, very much afraid of death. The more obsessed they become with life, the more afraid they become of death. But life brings death, birth brings death, birth is a continuous movement towards death. You cannot avoid it so you live in a kind of trembling, in fear, in a kind of dread.
Soren Kierkegaard used to say that man lives in dread. Man need not live in dread, he chooses to live in dread. If you cling to birth, you will be afraid of death.
And there are people who are very obsessed with death too – the other type, the religious type. They are not concerned with life, their whole concern is death: how to enter into the realms that are beyond death, heaven and paradise, and how to avoid hell, and all that. Their whole concern is death.
A man once came to me and he asked ’I would like to know something about after-life.’ I asked him ’Have you known anything about life ? If you don’t know anything about life, how can you know anything about after-life?’ He tried to explain – he thought I had not understood his question, he said ’I mean, what happens after death?’ I said ’I would also like to say to you that my insistence is: first try to see what happens before death. You have not even looked into that which is happening already and you are concerned with what will happen after death?. Your concern is abstract, philosophical, metaphysical.’ You can spin and weave theories, you can get caught into your ideas and thoughts or into somebody else’s ideas and thoughts.
Yoka says
FROM THE TIME I RECOGNIZED THE ROAD,
I REALIZED I HAD NOTHING TO DO WITH
BIRTH AND DEATH.
The moment I awoke to reality,
the moment I saw the fourth state of consciousness, TURIYA, I suddenly saw there is no birth and there is no death.
Life continues; it only changes forms.
Forms are born and forms die,
but the essential life is eternal.
And you are that essential life – only clothes change, garments change, houses change – but the essential core goes on and on.
Just the other day there was a question.
Somebody asked
’Who are you? From where have you come? What is your purpose here? Are you the messiah?’
I have not come from anywhere.
I have always been here just as you have always been here, and we are always going to be here.
Raman Maharshi was dying, and a disciple asked
’Where are you going? Why are you leaving us?’
And he opened his eyes, and he laughed and said
’Where can I go? There is nowhere to go! I will always be here.’
He laughed, closed his eyes and died.
Where can I go?
There is nowhere to go!
I will be here.
We are not coming from anywhere,
we are not going anywhere,
we have always been here – WE ARE THIS EXISTENCE.
Yes, forms change, waves change, the ocean remains.
And you asked
’What is your purpose?’
No purpose at all.
What purpose can there be?
Trees are green, and roses are red – what purpose can there be?
And you had asked
’Are you the messiah?’
Now, that word has to be understood; it is a device.
The Jews have missed the whole point, and so have the Christians.
It is a device, it is a device to create waiting, nothing else.
It is one of the ancientmost devices.
Judaism used it, but somehow the language was forgotten – as it always happens.
Try to understand the device, then a new vision will open up to you.
The messiah is nothing but an excuse to wait.
’The messiah is coming!’... it is always urgent.
’The messiah is coming! Any day he will be here.’
You have to be ready,
you have to learn how to wait,
and
you have to Learn how to be patient.
Remember all that I have been saying to you about waiting: waiting is prayer.
If you can wait, and if you are not in a hurry... If you don’t demand and you simply wait – not even waiting for something in particular, just waiting – something is going to happen.
It is just on the brink, always on the brink.
That state of waking and waiting will help you remain open, alert, watchful, looking.
Remember the day when a guest is to come, and the postman comes and you rush to the door – you are so alert. Every day the postman comes, he knocks and nobody listens. When you are waiting for the guest, just the breeze blowing through the pines, and you rush to the door – ’Maybe he has come. Maybe this is the sound of his footsteps.’ Anything provokes the vision.
Judaism has contributed a few things to the world; this is one of the most beautiful things: that the messiah is coming.
But remember always, because it is a device, the Jews cannot believe it when a messiah declares ’I have come’.
They cannot believe him because the man is trying to destroy their whole device.
So, when Jesus came and said
’I have come’,
they had to crucify him,
they had to save their device,
they had to deny Jesus.
The messiah has always to come, but can’t be allowed.
See the point.
If the messiah comes then all is finished, then how will you Wait?
Messiahs have been coming but they cannot be accepted.
’They are not the messiah we are waiting for. He has always to remain coming, only then we can remain waiting.’
Then the Christians took the device: the second coming of Christ.
Do you think they will believe me if I declare
’I am the second Christ. I have come?’
’No’
they will say;
’how can you be the second Christ?’
They will find a thousand and one faults;
just as the Jews found faults with Jesus they will find faults with me.
The reason is that the second coming is the same device in another name; it cannot be allowed.
Messiahs will come, but they will not be accepted as THE messiah; he has to remain always there in the future so that you keep alert.
And if the device catches hold of your heart it is of immense value – more value than any messiah, because the device can create thousands and thousands and thousands of enlightened people.
I have heard...
The Hassidic tradition, simultaneously with the mystical appreciation of the messiah-nature transmitted through the Master, there continues to exist the expectation of the powerful, kingly messiah.
When he appears, the entire planet will be transformed in a flash of illumination, not just inwardly, as is already occurring, but outwardly and openly.
No matter how many centuries pass according to human reckoning this universal revelation remains always an imminent future.
The Hassid lives with this future event so intimately that it pervades the present.
Rabbi Menachem Mendel, like all Hassidic Masters, lived wholly in his expectation of the messiah’s coming. Mornings he would go to the window, look outside, and sadly remark ’He has not yet come, for the world is still the same’ – every morning. The whole night he would wait and pray, and in his sleep he would dream and wait and watch. And early in the morning he would rush to the window and open the window and see outside, and say
’He has not come yet, for the world is still the same.’
Jesus came but the world was still the same, that’s why the Jews refused him. Jesus transformed a few people’s lives, but that is not the point; when the messiah comes,
’the entire planet will be transformed in a flash of illumination’.
The world has remained the same.
Jesus has come and gone, and the world is not saved, so he was not the messiah.
Who was the messiah?
Moses,
Krishna,
Buddha,
Mahavir,
Zarathustra,
Lao Tzu?
– nobody,
because the world remains the same.
Yes, they transformed a few people’s lives, but that is not the point,
the messiah is an impossible ideal.
It has to be impossible; if it is made possible, then anybody will declare
’I am the messiah’,
and it is finished.
And there have been messiahs – Buddha was, Jesus was.
There have been messiahs, but THE messiah, the ultimate – he never comes.
He is always imminent, just coming; you have to wait for him. That waiting transforms you: it is a meditation device.
So I cannot declare that I am the messiah.
And I am.
But I cannot declare it because I would not like to destroy that beautiful device; that has immense value – it is worth preserving.
But I am not coming from anywhere, neither are you coming from anywhere.
And I am not going anywhere, neither are you going anywhere. We have always been here, we will always be here.
And this is just a game that we have decided to play: I am the master and you are the disciple – just a game, a play.
You have to follow the rules of the disciple and I have to follow the rules of the master, but it is a game of cards, playing cards.
Be non-serious. Be playful.
And not only am I the messiah, you are too, because the messiah is nothing but the awakening in you. It is a quality in you, and that quality redeems; nothing else, nobody else can redeem you from the outside.
That quality,
that awareness,
that TURIYA,
the fourth,
when it takes possession of you,
it redeems.
It is the salvation.
WALKING IS ZEN, SITTING IS ZEN;
TALKING OR SILENT, MOVING, UNMOVING, – THE ESSENCE IS AT EASE.
And when you have understood the fourth,
when you have gone into the fourth,
then walking is Zen,
then you need not practise any kind of meditation.
Then all that you do is meditation;
then walking is meditation,
then sitting is meditation.
Meditation is a quality of being that you bring to the act.
It is not a particular act, it is not that you do this then it is meditation – that you sit in a certain posture, SIDDHASANA, and you keep your spine erect, and you keep your eyes closed or you look at the tip of your nose or you watch your breath, then it is meditation – no; these are just devices for the beginners.
Just the other day Vidya wrote me a beautiful letter. She said she tried meditation one day and had a great migraine and half her body became paralysed; that cured her of meditation.
I liked it. I would like all of you to be cured of meditation; that has to happen to everybody.
One has not only to be cured of diseases, one has to be cured of medicines too; otherwise, sometimes medicines become more dangerous than the diseases themselves – one can become obsessed with the medicine.
Do you know that the words ’meditation’ and ’medicine’ come from the same root?
Meditation is a kind of medicine – its use is only for the time being – once you have learned the quality, then you need not do any particular meditation, then the meditation has to spread all over your life. Only when you are meditative twenty-four hours a day then can you attain, then you have attained. Even sleeping is meditation.
WALKING IS ZEN, SITTING IS ZEN...
Then what will be the quality?
Watchfully,
alert,
joyously,
unmotivated,
centred,
loving,
flowing,
one walks.
And the walking is sauntering.
Loving,
alert,
watchful,
one sits,
unmotivated – not sitting for anything in particular, just enjoying how beautiful just sitting doing nothing is, how relaxing, how restful.
After a long walk, you sit under a tree, and the breeze comes and cools you.
Each moment one has to be at ease with oneself – not trying to improve, not cultivating anything, not practising anything.
WALKING IS ZEN, SITTING IS ZEN;
TALKING OR SILENT, MOVING, UNMOVING, –
THE ESSENCE IS AT EASE.
THE ESSENCE IS AT EASE: that is the key word.
THE ESSENCE IS AT EASE: that is the key statement.
Do whatsoever you are doing, but at the deepest core remain at ease, cool, calm,
centred.
Then you can be in a crowd and you will not be the crowd,
then you can be in the market- place and the market-place will not enter in you.
Then you can be anywhere and you will remain unpolluted; your purity will remain intact, your innocence undisturbed.
THE ESSENCE IS AT EASE: THAT IS the quality one has to bring into each act; no act has to be excluded from it. If you are afraid of any act and you exclude it that will remain a barrier, and that will remain a pitfall for you, and any day you will fall into it.
Let this quality penetrate all that you do: eating, sleeping, making love, walking, talking, being silent.
Let this quality permeate your existence, pervade your existence.
Let this quality surround you always and always; even falling asleep feel surrounded by it. And soon you will see that meditation is not your act, is not activity; it is a certain nuance, a certain musical quality in your being, a certain harmony, a melody, that you bring to every act – whatsoever you are doing.
That’s why Zen people say: Carrying water from the well, chopping wood, and one is at home – there is no problem. One can do any kind of work and still the meditation persists; it becomes your very life.
Chuang Tzu says:
The fish trap exists because of the fish;
once you’ve gotten the fish,
you can forget the trap.
The rabbit snare exists because of the rabbit;
once you’ve gotten the rabbit,
you can forget the snare.
Words exist because of meaning,
once you’ve gotten the meaning, you can forget the words.
Where can I find a man who has forgotten words, so I can have a word with him ?
Meditation is a trap;
once the quality is caught hold of,
THE ESSENCE IS AT EASE...
the trap can be forgotten.
ENTERING THE DEEP MOUNTAINS
I LIVE IN QUIET SOLITUDE.
THE HILLS ARE HIGH, THE VALLEYS DEEP
WHEN ONE LIVES BENEATH AN OLD PINE TREE.
THE ESSENCE IS AT EASE... then you have entered the deep mountains.
You need not go to the Himalayas,
the Himalayas come to you.
There are already Himalayas inside you.
Nothing is missing there; the Himalayas are there – the high peaks, the Pacific is there – the depth.
All heights and all depths are there – infinite heights and infinite depths are there.
And the primaeval silence reigns there, undisturbed.
There in your innermost core you are a virgin, and you cannot lose it – there is no way to lose it; your innocence is absolute there – not even a particle of dust has entered there.
The mirror is absolute transparency when you can walk in Zen, when you can sit in Zen.
When WALKING IS ZEN and SITTING IS ZEN, TALKING OR SILENT, MOVING or UNMOVING – it makes no difference, it is all the same – and THE ESSENCE IS AT EASE, you are entering a new world, a new territory: the inner sky.
ENTERING THE DEEP MOUNTAINS I LIVE IN QUIET SOLITUDE.
Again remember,
solitude does not mean solitariness,
just as aloneness never means loneliness.
Loneliness simply says the other is being missed,
aloneness says one is enjoying oneself.
Loneliness is in reference to the other that you are missing,
aloneness is the presence of yourself.
HE ALWAYS WALKS BY HIMSELF,
SAUNTERS BY HIMSELF.
This is aloneness, and so is solitude. Solitude is aloneness.
You can be in solitude anywhere, but you cannot be solitary anywhere.
Solitariness means there is nobody, you are alone; you have to move, you have to move away from people.
Solitariness is against the world,
solitude is not against the world.
Solitude is something great,
solitariness is something very ordinary, mundane.
ENTERING THE DEEP MOUNTAINS
I LIVE IN QUIET SOLITUDE.
THE HILLS ARE HIGH, THE VALLEYS DEEP
WHEN ONE LIVES BENEATH AN OLD PINE TREE.
Chuang Tzu says:
Everything has its THAT,
everything has its THIS.
THAT comes out of THIS, and
THIS depends on THAT – which is to say that THIS and THAT give birth to each other.
But where there is birth, there must also be death. The sage’s THIS IS also THAT, his THAT IS also THIS.
A state in which this and that no longer find their opposites is called ’the hinge of the Way’.
Where THIS and THAT become one,
where this world and that world become one,
where matter and mind become one,
that is called ’the hinge of the Way’.
Yoka says
FROM THE TIME I RECOGNIZED THE ROAD...
This is the road he is talking about. The moment you recognize that all is one;
death and life, THIS and THAT – all is one,
I REALIZED I HAD NOTHING TO DO WITH
BIRTH AND DEATH.
Then I knew I never had any beginning and I will never have any end.
Then I knew this whole belongs to me and I belong to this whole.
And there is no need to make any distinctions,
there is no need to make any categories that ’this is lower and that is higher, this is sacred and that is profane’.
If you have entered the road – the road that brings you from dreams to reality, from divisions to the non-dual, from many to one – then you will see all the beauty that you have been searching for outside is inside you, and all the heights that you have been trying to soar to outside are within you.
Man trying to reach to the planets, man trying to reach to the moon and to Mars and then to the stars, is on a false journey. The urge is not for the outer moon, there is an inner moon too – the urge is for it. The outer moon you can reach and nothing is going to happen through it.
Man has already reached the moon – what has happened?
Man has reached Everest, the highest peak in the world – what has happened?
It seems these are substitutes,
the real height is something else,
the real journey is somewhere else.
An ancient parable...
Once upon a time there was a country that encompassed all the countries of the world. And in that country there was a town that incorporated all the towns of that country; and in that town there was a street in which were gathered all the streets of the town; and on that street there was a house which sheltered all the houses of the street; and in that house there was a room and in that room there was a man, and that man personified all men of all countries, and that man laughed and laughed. No-one had ever laughed like that before.
Why was he laughing?
He was laughing because he had understood that he is all.
He was laughing because he had understood the stupidity of searching.
There was no need to search; all was given from the very beginning.
This is a persistent Zen note:
that everybody is a Buddha from the very beginning,
you just have to come out of your dreams
and see the reality of your being.
This man was laughing – this man of the parable. This is the clear laughter of enlightenment that perceives all countries, towns, streets, and beings as original mind.
When many disappear and
one is realized,
one has seen,
one has come home.
And coming home is all that matters.
And then one laughs.
All the enlightened people have laughed – laughed at the whole absurdity of it all,
laughed at the whole effort of so many many lives for something that was already inside them, and they were looking out and they were running and running, and chasing, and driving themselves crazy.
I have heard...
A Zen Master writes about his first SATORI experience...
At midnight I abruptly awakened.
At first my mind was foggy,
then suddenly that question Flashed into my consciousness...
What question? – the question which must have been given by the Master: the koan, the puzzle.
... that question flashed into my consciousness.
I came to realize clearly that Mind is no other than mountains, rivers, and the great wide earth, the sun, and the moon, and the stars.
Maybe he was meditating on the sound of one hand, because ONLY ONE IS,
so all sound is the sound of one hand.
It is not a dialogue, the existence is a monologue.
It is one because there is only one:
God is talking to God.
That’s why I said I have chosen to be the Master and you have chosen to be the disciples; this is a game.
God is the Master and God is the disciple.
It is a monologue:
he talks,
he listens;
he dances,
he appreciates;
he is the actor and he is the audience.
I came to realize, the Zen Master remembers...
I came to realize clearly that Mind is no other than mountains, rivers, and the great wide earth, the sun, and the moon, and the stars.
The jewel of original mind, the treasure of divine nature, is discovered at home in the realm of primal awareness which appears as rivers, mountains, stars, and persons.
The transcendent humour of this discovery is overwhelming, continues the Zen Master.
Instantaneously, like surging waves, a tremendous delight welled up in me, a veritable hurricane of delight, as I laughed loudly and wildly ’Ha, ha, ha, ha, ha, ha!
There’s no reasoning here, no reasoning at all! Ha, ha, ha!’ the empty sky split into two, then opened its enormous mouth and began to laugh uproariously ’Ha, ha, ha!’
You are chasing your own tail. You can go on chasing it forever and you will not be able to catch it.
Stop, and it is yours.
Stopping is the road,
not moving is the road,
not going anywhere is the road.
Stop.
Stop all dreaming,
stop all desiring,
stop all asking.
And if even for a single moment you can do it, you will see the transcendental laughter arising in you.
You will laugh at yourself.
You will laugh at the whole ridiculousness of the search.
And once it has been seen and the laughter has welled up in you, then
WALKING IS ZEN, SITTING IS ZEN;
TALKING OR SILENT, MOVING, UNMOVING, –
THE ESSENCE IS AT EASE.
Because there is nowhere to go,
nothing to seek,
nothing to search for,
no goal,
no seriousness,
THE ESSENCE IS AT EASE.
And in that essence
ENTERING THE DEEP MOUNTAINS
I LIVE IN QUIET SOLITUDE.
One enters into one’s own Himalayas of being and lives there in utter solitude.
THE HILLS ARE HIGH, THE VALLEYS DEEP
WHEN ONE LIVES BENEATH AN OLD PINE TREE.
The old pine tree is a metaphor.
The Zen people use that;
sometimes they say ’the old man’,
sometimes they say ’the original man’,
sometimes they say ’the original face’.
Yoka is being more poetic,
he says
”sitting BENEATH AN OLD PINE tree.”
The primaeval consciousness is the old pine tree;
it has always been here – it is the very nature of existence.
When you sit under the old pine tree of awareness,
all is silent and
all is joy, and
all is utter bliss.
Do not search, find.
Do not seek, stop.
And in that stopping is the secret – the secret of all secrets.
Stop, and a single moment of stopping... and time disappears.
See, this moment there is no time; you have stopped, and all is silent.
And all is one.
That is the meaning of the word ’alone’; aloneness means all-one-ness.
Stop, and see.
And just a small experience of the essence is at ease, and your whole life is transformed.
The alchemy of stopping is what Zen is all about.
If I can impart to you this stopping,
if looking into my eyes,
if feeling my vibe,
sometimes you can stop and drop all searching,
God will come rushing to you.
You need not go to search for him,
he is waiting for you to stop;
he simply rushes into you from all the sides.
Man never reaches God.
Whenever it happens, it happens the other way:
man stops searching and God comes to him.
That has always been so, and its going to be always so.
Search not.
Seek not,
because all seeking is dreaming and all searching is desiring.
And when there is no desire, one has arrived.
＊ ＊ ＊
chapter 8 : Enough of the Trips
Question 4
LAST NIGHT I HAD THIS DREAM: IN THE MIDDLE OF THE NIGHT, THE SUN APPEARED, COMPLETELY OUT OF ITS PLACE.
THIS FILLED ME WITH A SACRED TERROR WHICH WAS OUTSIDE OF ANY DREAM.
BUT AT THE CENTRE OF THE TERROR CAME THE REMEMBRANCE OF YOU AND THE STATE YOU REPRESENT, WHICH IS BEYOND ALL FEAR, AND IT VANISHED, LEAVING ME IN AN EMPTINESS FOR SOME MOMENT.
I FELT I UNDERSTOOD A LITTLE OF HOW LOVING YOU MADLY CAN ENABLE ME TO GO ANYWHERE!
Anadideva, this is a beautiful experience.
Modern researchers, particularly dream researchers, have stumbled upon a new kind of dream just recently; they call it the breakthrough dream. This is a breakthrough dream.
The normal dream, the ordinary dream, and the breakthrough dream are totally different dreams.
This is the difference, this is of great importance to you, to you all. If you can bring this quality to the dream, you will be able to go beyond dreaming.
A breakthrough dream is a dream in which some kind of awareness arises in you.
The ordinary dream is unconscious, passive; you simply go on watching – no awareness arises in you – you are simply identified With the dream.
You don’t remember a thing, you don’t remember yourself; you are not aware at all, you are lost in the dream.
The ordinary dream possesses you.
The breakthrough dream is different:
it is not passive, it is active;
it is not just possessing you, you remain in some way alert in it.
Gurdjieff used to teach his disciples about such dreaming.
This is a key to work deeper into your consciousness.
He used to say to his disciples
”Try to remember yourself in the dream, and the only way to do it is if you remember the whole day, only then you can remember.”
So the method was that the person who was given this work had to remember continuously the whole day.
Walking on the street he remembers
”This is a dream. All these shops, these people, this man passing by, this noise – all this is a dream. This woman who looks so beautiful is a dream. This tree is a dream.”
The whole day the man continues thinking
’This is dream, this is dream’;
he repeats it millions of times – ’This is dream’.
Naturally, the idea that this is dream penetrates more and more into his unconscious, and soon it is transferred to the conscious.
Then, one day, suddenly – it takes three to six months of constant repeating ’This is dream, this is dream, this is dream’ – one day, suddenly, in dream, he remembers this is dream, and that very moment, a new energy has entered into dreaming, he is alert, aware.
And this is not a new method. In the East, we have used it for centuries. In fact, The whole idea that the world is maya is nothing but a philosophic statement of this technique.
”The world is maya” means the world is dream.
You have to remember it: ’This is a dream, this is a dream, this is a dream’; and, then, one day, in a dream, you remember this is a dream. And then, suddenly, there is a gap between you and the dream. The dream is there, you are here, and there is a gap – you have awakened in the dream. And the moment you awaken in the dream, the dream loses all vitality, it disappears; it starts disappearing, and great emptiness arises.
This is what has happened to you, Anadideva: you have stumbled upon a breakthrough dream.
Just the other day I was talking about four stages of consciousness:
waking,
dreaming,
deep sleep,
and TURIYA, the fourth.
Ordinarily you remain in the waking, because you can’t even remember in waking; your waking is almost asleep. You are only awake for the name’s sake.
Very rarely are you awake even when you are in a wakeful state – very rarely.
If somebody comes up suddenly with a revolver in his hand and puts the revolver on your chest, maybe for a moment you will become alert. Those moments in your whole life can be counted on fingers.
Once I was travelling with a friend and the car fell into a river. The friend was driving. When the car fell, just for a few seconds everybody in the car became alert that it was going to fall, because somehow the brake was not working, and the speed was such that on a certain turn it became absolutely clear that now... Everybody in the car became alert that it was finished. And the next moment we were all in the dry bed – it was summer time – and the car was upside down. The moment we came out... nobody was hurt, but everybody was transformed. The man who was driving told me ’You have been talking about awareness, awareness, awareness, and I have been listening to you for years. Now, for the first time, I felt what you mean by awareness. For a moment, just on the verge of falling, I became aware; now I know what it is. All became silent. Although death was so close all was utter bliss.’
Very rarely do you become aware. But if you start trying to become aware – that is what VIPASSANA is: an effort to be aware, watching, watching each act that you are doing – slowly, slowly, slowly, slowly, very slowly, you start feeling a new kind of awareness, a new kind of presence. That presence makes you a different kind of individual – more integrated, more centred.
Just the other day I told you the story of the Buddhist monk who was invited by the prostitute to live with her for four months in the rainy season.
＊
Now, Prabuddha has asked a question, and he says the story was ugly. ”Why could the Buddhist monk not move in love-making with the prostitute? Why was he afraid?”
He was not afraid.
And the story is not ugly.
Maybe Prabuddha became too interested in Amrapalli and her beauty. Prabuddha must have started thinking
”If I had been there... I would not have missed! And this foolish monk... and what was wrong in it?”
It is not a question of wrong or right. But the monk was so centred, the monk was so present in himself, that all that the prostitute was doing to attract him must have looked to him very juvenile, foolish, silly. What the prostitute was doing to enchant him was great from the side of the prostitute. She was an artist in that art of alluring people, of hypnotizing people.
And she was a beautiful woman. It is said that she was the next most famous person in Buddha’s time – the first was Buddha and Amrapalli was the second.
But if the monk is centred and has no feeling arising in him to go into love-making,
why should he go?
If he has transcended,
why should he go?
It is not that he was resisting; if he were resisting or repressing then it would be ugly.
But why should he indulge if there is no desire in him?
Just because of the prostitute?
Why docs the story look ugly to Prabuddha?
No, he was very kind to the woman, infinitely kind, infinitely loving.
But, of course, the love of a centred man is totally different from the love of an uncentred man.
He was a Buddha, that’s why Buddha had allowed him to go.
He had arrived; all desiring had disappeared from him. Now it was just a toy.
And the story is immensely beautiful, because remaining centred, he helped the woman.
He really must have loved the woman, because that is the greatest gift he could have given to her.
If he had become involved, the woman would have thrown him out sooner or later.
If he had become involved, the woman would have never gone to Buddha to become a disciple.
This was the greatest gift that the monk could have given to the woman – the gift of Buddha, the gift of disciplehood.
He made himself absolutely available for the woman to watch, to see, in every possible way.
He made his presence felt, and the woman came to know that this was something to be achieved, this was something worthwhile.
All that she had been doing up to now was worthless, insignificant, non- essential.
This man had essential richness – the richness of the essence.
She fell in love with the monk on a higher plane; she fell in love not only with the monk but she fell in love with SAMADHI, with enlightenment.
In fact, that was the reason for the beauty of the monk.
She had not gone into love because of the monk, the monk was a vehicle, the energy was that of enlightenment, he was luminous.
She had fallen in love with that luminousness.
The body of the monk was just like a lamp and the luminousness inside was the flame.
You don’t fall in love with the lamp,
you fall in love with the flame.
If the monk had moved, the flame would have disappeared and the woman would have found an ordinary man – very ordinary, nothing special about him, nothing valuable about him.
The more the monk remained centred...
And when I say remained centred I am not saying he was making any effort to remain centred.
He was centred;
it was effortless,
it was spontaneous,
it was natural.
If there were any effort involved, the monk himself would have been afraid to go.
He was not afraid; he slept in the same room with the woman.
And the woman danced naked around him, and he sat in silence and meditated there.
He remained alone.
The woman must have tried in every possible way – it was a challenge, it was a great challenge to her beauty. It was humiliating in a way, insulting in a way; she must have felt hurt, her ego must have felt hurt. She tried in every way to seduce the monk but failed again and again and again.
Then she must have realized that he had some other kind of beauty, he had some other kind of presence.
And she became enchanted with that space; she followed him, and became a disciple of Buddha. She became enlightened soon. Amrapalli was one of the enlightened disciples of Buddha.
The monk loved the woman, that’s why with great kindness and compassion he made his presence available.
There is nothing ugly in it; it is absolutely beautiful.
The monk was a benediction, a blessing.
But you go on moving in life, attracted by this thing and that; you are unaware.
If you become aware, your attractions will start dropping, disappearing.
And when you become aware in the dream, the dream disappears immediately, and there arises great silence.
That silence is the third state, SUSHUPTI, deep sleep.
A breakthrough dream means that you have moved into the third – and with a little bit of consciousness. That is a great experience, that is the first approach into the deepest layer of your being. Beyond that there is only one state more, TURIYA.
Patanjali has said that deep sleep is closest to SAMADHI; it is. If you take one step more, you are a Buddha.
SAMADHI IS the centre, turiya is the centre; around that centre
the first layer is of sleep,
the second layer is of dreaming,
the third layer is of your so-called waking.
You have to go deeper and deeper.
Waking is the farthest from TURIYA,
dreaming is a little closer.
That’s why psychoanalysis goes into your dreaming. Rather than thinking about your waking experiences, psychoanalysis goes into your dreaming, because there you are more true, more honest, more simple, more natural.
Yoga goes a little deeper, it goes into SUSHUPTI, deep sleep.
A breakthrough dream is a dream which takes you to SUSHUPTI.
And after SUSHUPTI there is only a single step more; Zen and Tantra take you into that single step.
It was a beautiful dream, Anadideva. I will read it again.
LAST NIGHT I HAD THIS DREAM: IN THE MIDDLE OF THE NIGHT, THE SUN APPEARED, COMPLETELY OUT OF ITS PLACE. THIS FILLED ME WITH A SACRED TERROR WHICH WAS OUTSIDE OF ANY DREAM. BUT AT THE CENTRE OF THIS TERROR CAME THE REMEMBRANCE OF YOU AND THE STATE YOU REPRESENT, WHICH IS BEYOND ALL FEAR...
This is beautiful that you could remember me in your dream. Every disciple has to learn that. I have to be with you not only in your waking but in your dreaming too. And if I am there, dreaming will disappear. The very remembrance will disconnect you with the dreaming layer.
BUT AT THE CENTRE OF THIS TERROR CAME THE REMEMBRANCE OF YOU AND THE STATE YOU REPRESENT, WHICH IS BEYOND ALL FEAR, AND IT VANISHED, LEAVING ME IN AN EMPTINESS FOR SOME MOMENTS.
Those moments of emptiness are of the third state, SHUSHUPTI, deep sleep.
Now, try to do it again and again.
Every night when you go to sleep, go with this thought vibrating in you, pulsating in you: ’If there is a dream, I will remember.’
Remember me.
While you are falling asleep, go on remembering so that it soaks into your sleep.
While you are changing from waking to dreaming, let it be there – a subtle presence – and then slowly slowly you can transform all your normal dreams into breakthrough dreams, and each dream will lead you into the third state, deep sleep.
And when you can be aware in deep sleep
– even for a few moments –
you are coming closer home.
Then, one day, you will be able to remember me even in that emptiness, and that very day the sky opens up, that very moment the sun really rises in the evening.
It is very symbolic that you saw the sun rising in the middle of the night;
it was in the dream state.
Soon it will happen if you can remember me in the deep sleep beyond which nothing can be said, but beyond which all is, God is.
＊ ＊ ＊
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
