Osho thoughts

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..if not very aware and alert, you need a deeper insight. When your eyes can look deep, you will suddenly see one thought, another thought, another thought - but NO MIND. Thoughts together, millions of thoughts, give you the illusion as if mind exists. It is just like a crowd, millions of people standing in a crowd: is there anything like a crowd? Can you find the crowd other than the individuals...

... YOUR experience, if it becomes a fact of your own knowing, then suddenly many things start changing. Because you have understood such a deep thing about mind, then many things can follow. Watch the mind and see where it is, what it is. You will feel thoughts floating and there will be intervals. And if you watch long, you will see that intervals are more than the thoughts, because each thought has to...

... be separate from another thought; in fact, each word has to be separate from another word. The deeper you go, you will find more and more gaps, bigger and bigger gaps. A thought floats, then comes a gap where no thought exists; then another thought comes, another gap follows. If you are unconscious you cannot see the gaps; you jump from one thought to another, you never see the gap. If you become...

..., you persist. You are like the sky: never comes, never goes, it is always there. Clouds come and go, they are momentary phenomena, they are not eternal. Even if you try to cling to a thought, you cannot retain it for long; it has to go, it has its own birth and death. Thoughts are not yours, they don't belong to you. They come as visitors, guests, but they are not the host. Watch deeply, then you...

... in the host; the visitors will come and go. Of course, there are bad visitors and good visitors, but you need not be worried about them. A good host treats all the guests in the same way, without making any distinctions. A good host is just a good host: a bad thought comes and he treats the bad thought also in the same way as he treats a good thought. It is not his concern that the thought is good...

... or bad. ... Because once you make the distinction that this thought is good and that thought is bad, what are you doing? You are bringing the good thought nearer to yourself and pushing the bad thought further away. Sooner or later, with the good thought you will get identified; the good thought will become the host. And any thought when it becomes the host creates misery - because this is not the...

... truth. The thought is a pretender and you get identified with it. Identification is the disease. Gurdjieff used to say that only one thing is needed: not to be identified with that which comes and goes. The morning comes, the noon comes, the evening comes, and they go; the night comes and again the morning. You abide: not as you, because that too is a thought - as pure consciousness; not your name...

..., because that too is a thought; not your form, because that too is a thought; not your body, because one day you will realize that too is a thought. Just pure consciousness, with no name, no form; just the purity, just the formlessness and namelessness, just the very phenomenon of being aware - only that abides. If you get identified, you become the mind. If you get identified, you become the body. If...

... third thing is that thoughts are foreign, intruders, outsiders. NO THOUGHT IS YOURS. They always come from without, you are just a passage. A bird comes into the house from one door, and flies out from another: just like that a thought comes into you and goes out of you. You go on thinking that thoughts are yours. Not only that, you fight for your thoughts, you say, "This is my thought, this is...

... true." You discuss, you debate, you argue about it, you try to prove that, "This is my thought." No thought is yours, no thought is original - all thoughts are borrowed. And not secondhand, because millions of people have claimed those same thoughts before you. Thought is just as outside as a thing. Somewhere, the great physicist, Eddington, has said that the deeper science goes into...

... matter, the more it becomes a realization that things are thoughts. That may be so, I am not a physicist, but from the other end I would like to tell you that Eddington may be true that things look more and more like thoughts if you go deeper; if you go deeper into yourself, thoughts will look more and more like things. In fact, these are two aspects of the same phenomenon: a thing is a thought, a...

... thought is a thing. When I say a thought is a thing, what do I mean? I mean that you can throw your thought just like a thing. You can hit somebody's head with a thought just like a thing. You can kill a person through a thought just as you can throw a dagger. You can give your thought as a gift, or as an infection. Thoughts are things, they are forces, but they don't belong to you. They come to you...

.... That's why blessings are useful, helpful. If you can be blessed by someone who has attained no-mind, the blessing is going to be true - because a man who never uses thought accumulates thought energy, so whatsoever he says is going to be true. In all the Eastern traditions, before a person starts learning no-mind, there are techniques and much emphasis that he should stop being negative, because if you...

... once attain to no-mind and your trend remains negative, you can become a dangerous force. Before the no-mind is attained, one should become absolutely positive. That is the whole difference between white and black magic. Black magic is nothing but when a man has accumulated thought energy without throwing out his negativity beforehand. And white magic is nothing but when a man has attained too much...

... thought energy, and has based his total being on a positive attitude. The same energy with negativity becomes black; the same energy with positivity becomes white. A thought is a great force, it is a thing. This will be the third insight. It has to be understood and watched within yourself. Sometimes it happens that you see your thought functioning as a thing, but just because of too much conditioning...

... done that. And remember, when you create misery for somebody, unconsciously, at the same time, you are creating misery for yourself - because a thought is a two-edged sword. It cuts you also simultaneously when it cuts somebody else. Just two or three years ago, one Israeli, Uri Geller, who has been working on thought energy, displayed his experiment on BBC television in England. He can bend anything...

... just by thinking: somebody else keeps a spoon in his hand ten feet away from Uri Geller, and he just thinks about it - and the spoon bends immediately. You cannot bend it by your hand, and he bends it by his thought. But a very rare phenomenon happened on the BBC television; even Uri Geller was not aware that this is possible. Thousands of people in their homes were seeing the experiment. And when he...

... things, and very very forceful things. There is one woman in Soviet Russia, Mikhailovana. She can do many things to things from far away, she can pull anything towards herself - just by thought. Soviet Russia is not a believer in occult things - a communist country, atheistic - so they have been working on Mikhailovana, on what is happening, in a scientific way. But when she does it, she loses almost...

... has not committed many murders in thought; difficult to find a person who has not been doing all sorts of sins and crimes inside the mind - and then these things happen. And remember, you may not murder, but your continuous thinking of murdering somebody may create the situation in which the person is murdered. Somebody may take your thought, because there are weaker persons all around and thoughts...

... flow like water: downwards. If you think something continuously, someone who is a weakling may take your thought and go and kill a person. That's why those who have known the inner reality of man, they say that whatsoever happens on the earth, everybody is responsible, everybody. Whatsoever happens in Vietnam, not only are Nixons responsible, everybody who thinks is also responsible. Only one person...

... - that doesn't make any difference, because thought is a non-spatial phenomenon, it needs no space. That's why it travels fastest. Even light cannot travel so fast, because even for light space is needed. Thought travels fastest. In fact it takes no time in traveling, space doesn't exist for it. You may be here, thinking of something, and it happens in America. How can you be held responsible? No court...

... are not responsible for anything that goes on around you; then you transcend. Each single thought is creating something for you and for others. Be alert! But when I say be alert, I don't mean that think good thoughts, no, because whenever you think good thoughts, by the side you are also thinking of bad thoughts. How can good exist without bad? If you think of love, just by the side, behind it, is...

...;nonviolence," violence enters; in the very concept it is there. Can you think of BRAHMACHARYA, celibacy, without thinking of sex? It is impossible, because what will celibacy mean if there is no thought of sex? And if brahmacharya is based on the thought of sex, what type of brahmacharya is this? No, there is a totally different quality of being which comes by not thinking: not good, not bad, simply a...

... state of no-thinking. You simply watch, you simply remain conscious, but you don't think. And if some thought enters... it WILL enter, because thoughts are not yours; they are just floating in the air. All around there is a noosphere, a thoughtsphere, all around. Just as there is air, there is thought all around you, and it goes on entering on its own accord. It stops only when you become more and...

... more aware. There is something in it: if you become more aware, a thought simply disappears, it melts, because awareness is a greater energy than thought. Awareness is like fire to thought. It is just like you burn a lamp in the house and the darkness cannot enter; you put the light off - from everywhere darkness has entered; without taking a single minute, a single moment, it is there. When the...

... close your eyes and look inside, not looking for anything, just the same absent look. Thoughts floating but you are not looking for them, or at them - you are simply looking. If they come it is good, if they don't come it is good also. Then you will be able to see the gaps: one thought passes, another comes - and the gap. And then, by and by, you will be able to see that the thought becomes. transparent, even when the thought is passing you continue to see the gap, you continue to see the hidden sky behind the cloud. And the more you get attuned to this vision, thoughts will drop by and by, they will come less and less, less and less. The gaps will become wider. For minutes together no thought coming, everything is so quiet and silent inside - you are for the first time together. Everything IS SEEN,DISCRIMINATION STOPS. 

THE CLOUDS THAT WANDER THROUGH THE SKY HAVE NO ROOTS AND NO HOME.... And the same is true for your thoughts, and the same is true for your inner sky. Your thoughts have no roots, they have no home; just like clouds they wander. So you need not fight them, you need not be against them, you need not even try to stop thought. This should become a deep understanding in you...

..., because whenever a person becomes interested in meditation he starts trying to stop thinking. And if you try to stop thoughts they will never be stopped, because the very effort to stop is a thought, the very effort to meditate is a thought, the very effort to attain buddhahood is a thought. And how can you stop a thought by another thought? How can you stop mind by creating another mind? Then you will...

... be clinging to the other. And this will go on and on, ad nauseam; then there is no end to it. Don't fight - because who will fight? Who are you? Just a thought, so don't make yourself a battle ground of one thought fighting another. Rather, be a witness, you just watch thoughts floating. They stop, but not by your stopping. They stop by your becoming more aware, not by any effort on your part to...

... stop them. No, they never stop, they resist. Try and you will find: try to stop a thought and the thought will persist. Thoughts are very stubborn, adamant; they are HATHA YOGIS, they persist. You throw them and they will come back a million and one times. You will get tired, but they will not get tired. It happened that one man came to Tilopa. The man wanted to attain buddhahood and he had heard...

... what do you think of yourself: trying not to think of monkeys? The monkeys get irritated, this cannot be allowed. This happens to people. Tilopa was joking, he was saying that if you try to stop a thought, you cannot. On the contrary, the very effort to stop it gives it energy, the very effort to avoid it becomes attention. So, whenever you want to avoid something you are paying too much attention to...

... it. If you want not to think a thought, you are already thinking about it. Remember this, otherwise you will be in the same plight. The poor man who was obsessed became obsessed with monkeys because he wanted to stop them. There is no need to stop the mind. Thoughts are rootless, homeless vagabonds, you need not be worried about them. You simply watch, watch without looking at them, simply look. If...

... whole sky becomes red; but in the night where has that redness gone? The whole sky is dark, black. In the morning, where has that blackness gone? The sky remains untinged, untouched. And this is the way of a sannyasin: to remain like a sky, untinged by whatsoever comes and happens. A good thought comes - a sannyasin doesn't brag about it. He doesn't say, "I am filled with good thoughts, virtuous...

... thoughts, blessings for the world." No, he doesn't brag, because if he brags he is tinged. He does not claim that he is good. A bad thought comes - he is not depressed by it, otherwise he is tinged. Good or bad, day or night, everything that comes and goes he simply watches. Seasons change and he watches; youth becomes old age and he watches - he remains untinged. And that is the deepest core of...

Only the unreal dissolves

Once a visitor asked many people in a small town about the mayor: 'What type of man is your mayor?' Said the priest, 'He is no good.' Said the filling-station attendant, 'He is a bum.' And said the barber...

...? If something is real, it cannot be destroyed; it will remain. And it will remain whatsoever you do. Only unreal things can be dissolved. They can disappear, they can simply evaporate into nowhere, into nothingness. Your ego can dissolve because it is unreal. It is just a thought, a notion; it has no substance to it. Secondly: you cannot even carry this ego continuously for twenty-four hours. It is...

... someone said to him, 'Have you ever meditated upon the fact that there is only one world, and if you win it then what will you do?' And it is reported that upon hearing this Alexander became very sad and he said, 'I have not thought about it, but it makes me very very sad. Really, there is only one world and I am going to win it. And when I have won it, what am I going to do then?' Even this whole world...

...-assertion. The Upanishads say that one who claims that he has known, has not known. The very claim shows that he has not known, because the claim that 'I have known', comes from the ego. And the ego cannot know. The ego is the only barrier. Now we will enter the techniques. First: FEEL: MY THOUGHT, I-NESS, INTERNAL ORGANS - ME. A very simple and a very beautiful technique. Feel: MY THOUGHT, I-NESS...

..., INTERNAL ORGANS - ME. The first thing is not to think but to feel. These are two different dimensions. And we have become so intellect- oriented that even when we say that we are feeling, really we are not feeling, we are thinking. Feeling has completely stopped; it has become a dead organ in you. Even when you say, 'I love,' it is not a feeling, it is again a thought. And what is the difference between...

... feeling and thought? If you feel, you will feel yourself centered near the heart. If I say, 'I love you,' this very feeling of love will flow from my heart, the center will be near the heart. If it is just a thought, it will come from my head. When you love someone, try to feel whether it is coming from the head, or whether it is coming from the heart. Whenever you deeply feel, you are headless. In that...

....' Because love is a conclusion. 'Your hand is in my hand' - this is a head-oriented thought. The actual feeling is that a certain warmth is flowing from my hand to your hand, or from your hand to my hand. Our life energies are meeting and the point of meeting has become hot, it has become warm. This is the feeling, the sensation, the real. But we go on with the head continuously. That has become a habit...

... then can you deepen your feelings. If feelings are deepened, then this technique can work miracles for you. FEEL: MY THOUGHT, Close your eyes and feel the thought. A continuous flow of thoughts is there, a continuum, a flux; a river of thoughts is flowing. Feel these thoughts, feel their presence. And the more you feel, the more will be revealed to you - layers upon layers. Not only thoughts that are...

... just on the surface; behind them there are more thoughts, and behind them there are still more thoughts - layers upon layers. And the technique says:FEEL: MY THOUGHT. And we go on saying, 'These are my thoughts.' But feel - are they really yours? Can you say 'my'? The more you feel, the less will it be possible for you to say that they are yours. They are all borrowed, they are all from the outside...

.... They have come to you but they are not yours. No thought is yours - just dust gathered. Even if you cannot recognize the source from where this thought has come to you, no thought is yours. If you try hard, you can find from where this thought has come to you. Only the inner silence is yours. No one has given it to you. You were born with it, and you will die with it. Thoughts have been given to you...

...; you have been conditioned to them. If you are a Hindu, you have a different type, a different set of thoughts; if you are a Mohammedan, of course, a different set of thoughts; if you are a communist, again a different set of thoughts. They have been given to you, or you may have taken them voluntarily, but no thought is yours. If you feel the presence of thoughts, the crowd, you can feel this also...

... - that they are not yours. The crowd has come to you, it has gathered around you, but it doesn't belong to you. And if this can be felt - that no thought is mine - only then you can throw the mind. If they are yours, you will defend them. And the very feeling that 'this thought is mine' is the attachment. Then I give it roots in myself. Then I become the soil and the thought can remain rooted in me. If...

... not yours, then nothing is yours because thought is the root of all. The house is mine and the property is mine and the family is mine - these are the outer things. Deep down the thoughts are mine. Only if thoughts are mine can all these things, the superstructure, be mine. If thoughts are not mine then nothing matters, because this too is a thought - that you are my wife, or you are my husband...

.... This too is a thought. And if basically thought itself is not mine, then how can the husband be mine? Or how can the wife be mine? Thoughts uprooted, the whole world is uprooted. Then you can live in the world and not live in it. You can move to the Himalayas, you can leave the world, but if you think that your thoughts are yours, you have not moved a single inch. Sitting there in the Himalayas, you...

... will be as much in the world as here because thoughts are the world. You carry your thoughts to the Himalayas. You leave the house - but the real house is inner, and the real house is built by the bricks of thought. It is not the outer house. So this is strange, but this happens every day: I see a person who has left the world but still he remains a Hindu. He becomes a sannyasin and still he remains...

... a Hindu or remains a Jain. What does it mean? He renounces the world but he doesn't renounce the thoughts. He is still a Jain, he is still a Hindu - the thought-world is carried still. And that thought-world is the real world. If you can see that no thought is yours.... And you will see, because you will be the seer and thoughts will become the objects. When you silently look at the thoughts...

.... Now you can laugh at the whole nonsense that you once thought that you could die for them, you could become a martyr for them. Now you are not ready to even give a single penny for them. They don't belong to you now. Now those clouds have gone but other clouds have come, and you are clinging to them. Clouds go on changing but your clinging never changes. That's the problem. And it is not that only...

... nothing can come of clouds - and thoughts are just clouds. This sutra says: FEEL. Be established in feeling first. Then MY THOUGHT. Look at that thought which you have always been calling MY - MY THOUGHT. Established in feeling, looking at thought, the MY disappears. And MY is the trick because out of many MY'S, out of many ME'S, the I evolves - this is MINE, this is MY. So many MINE'S; out of them the...

... I evolves. This technique starts from the very root. Thought is the root of all. If you can cut the feeling of MY at the very root, it will not appear again, it will not be seen anywhere again. But if you don't cut it down there, you can go on cutting everywhere and it is useless; it will go on appearing again and again. I can cut it. I can say, 'My wife? No, we are strangers, and marriage is just...

... a social formality.' I cut myself away. I say, 'No one is my wife' - but this is very superficial. Then I say, 'MY religion,' Then I say, 'MY sect.' Then I say, 'This is MY religious book. This is the Bible. This is the Koran. This is MY book.' Then the MY continues in some other field and you remain the same. MY THOUGHT, and then I-NESS. First look at the traffic of thought, the process of...

... thought, the river-like flow of thought, and find out whether any thought belongs to you or whether they are just passing clouds. And when you have come to feel that no thought is yours, to attach MY to any thought is an illusion, then the second thing; then you can move deeper. Then be aware of I-ness. Where is this I? Raman used to give a technique to his disciples: they were just to enquire, 'Who am...

... old has not even touched it. That I-NESS disappears, and you are in your pristine virginity, in your absolute freshness. The deepest layer of being has been touched. So think of it in this way: thoughts, then below them I-NESS, and thirdly: FEEL: MY THOUGHT, I-NESS, INTERNAL ORGANS - ME. When thoughts have disappeared or you are not clinging to them - if they are passing it is none of your business...

.... This ME is not the wave. This ME is the ocean. FEEL: MY THOUGHT, I- NESS, INTERNAL ORGANS. Then there is a gap, and suddenly the ME is revealed. When this ME is revealed, then one comes to know, 'Aham Brahmasmi. I am the God.' This knowing is not any claim of the ego; the ego is no more there. You can mutate yourself through this technique, but first get established in feeling. The second technique...

...: BEFORE DESIRE AND BEFORE KNOWING, HOW CAN I SAY I AM? CONSIDER. DISSOLVE IN THE BEAUTY. BEFORE DESIRE AND BEFORE KNOWING, HOW CAN I SAY I AM? A desire arises: with the desire, the feeling that I AM arises. A thought arises: with the thought, the feeling that I AM arises. Look for it in your own experience. Before desire and before knowing, there is no ego. Sit silently. Look within. A thought arises...

...: you get identified with the thought. A desire arises: you get identified with the desire. In the identification you become the ego. Then think: there is no desire and there is no knowledge and no thought - you cannot get identified with anything. The ego cannot arise. Buddha used this technique and he said to his disciples not do anything else but just one thing: when a thought arises, not it down...

.... Buddha used to say that when a thought arises, note down that a thought is arising. Just inside, note it: now a thought is arising, now a thought has arises, now a thought is disappearing. Just remember that now the thought is arising, now the thought has arisen, now the thought is disappearing, so that you don't get identified with it. It is very beautiful and very simple. A desire arises. You are...

... you are not concerned, you are just noting the fact that is happening - and then suddenly you will be out of it. Buddha says, 'Note down whatsoever happens. Just go on noting, and when it disappears, again note that now that desire has disappeared, and you will feel a distance from the desire, from the thought.' This technique says: BEFORE DESIRE AND BEFORE KNOWING, HOW CAN I SAY I AM? And if there...

... is no desire and if there is no thought, how can you say I AM? How can I say I AM? Then everything is silent, not a ripple is there. And without any ripple how can I create this illusion of I? If some ripple is there I can get attached to it and through it I can feel I AM. When there is no ripple in the consciousness, there is no I. So before desire, remember; when the desire comes in, remember...

...; when the desire goes out, go on remembering. When a thought arises, remember. Look at it. Just note that a thought has arisen. Sooner or later it will go because everything is momentary, and there will be a gap. Between two thoughts there is a gap, between two desires there is a gap, and in the gap there is no I. Note a thought in the mind and then you will feel that there is an interval. Howsoever...

... small, there is an interval. Then another thought comes; then again there is an interval. In those intervals there is no I - and those intervals are your real being. Thoughts are moving in the sky. In those intervals you can look between two clouds, and the sky is revealed. CONSIDER. DISSOLVE IN THE BEAUTY. And if you can consider that a desire has arisen and a desire has gone and you have remained in...

... the gap and the desire has not disturbed you.... It came, it went. It was there, and it is now not there, and you have remained unperturbed, you have remained as you were before it. There has been no change in you. It came and it passed like a shadow. It has not touched you; you remain unscarred. Consider this movement of desire and movement of thought but no movement in you. CONSIDER AND DISSOLVE...

..., between the sentences there are gaps. In those gaps you are. The whiteness of the paper you are, and the black dots are just clouds of thought and desire moving on you. Change the emphasis, change the gestalt. Don't look at the black dots. Look at the white. In your inner being, look at the gaps. Be indifferent to the filled spaces, the occupied spaces. Be interested in the gaps, the intervals. Through...

Thought and vision

...Thought and vision...

... Osho The Long the Short and the All: Thought and vision Main Books Headers Help Your browser does not support iframes. < Prev Osho The Long the Short and the All Next > Thought and vision From: Osho Date: Fri, 1 Jan 1970 00:00:00 GMT Book Title: Osho - The Long, the Short and the All Chapter #: 4 Location: India Archive Code: N.A. Short Title: N.A. Audio Available: N.A...

.... Video Available: N.A. Length: N.A. Date Unknown I KNOW ONLY TWO TYPES OF MEN - those who have turned their backs on truth and those who have opened their eyes to truth. There are no other types of men. THE POWER OF THOUGHT IS AS GREAT AS THE POWER OF ELECTRICITY. We have understood the power of electricity, but most of us know nothing at all about the power of thought. And those who do know it cannot...

... use it, because to use the power of thought you have to transform yourself at your very roots. TRY TO THINK of things about which you are unable to think at all - and you move outside the sphere of thinking. Doing this is entering the circumference of the self. THE DOOR TO TRUTH, IMMORTALITY AND ETERNITY is neither a languishing love nor an unquenchable thirst nor an insatiable passion. In fact...

..., neither the mind nor anything of the mind is the pathway that leads to truth. Truth exists where the mind has no access whatsoever. THERE IS NO GREATER POWER than the power of thought. Thought is the essence of individuality. The flow of a man's life is centered in thought; all that is manifested within him is expressed through thought. It is thought that separates man from the animal. It must be...

... remembered, however, that there is a great difference between possessing the power of thought and being overpowered by thought. Not only is there difference, there are also contradictions involved. When a man in overpowered by thought he becomes incapable of thinking. Being overpowered by thought can reduce a man's mind to madness, which is nothing more than a disordered stated of thinking. It is possible...

... that the roots of all madness lie deep in the evolution of this kind of thinking on a global scale. Under the chaotic burden of thought the spontaneous and natural ability too think is stifled, the inspiration to think is killed. And this tumult of thoughts is mistaken for the actual power to think. The error of confusing one's thoughts with one's capacity to think is the basis of human ignorance...

... not allow it the time to come to know itself. Whether this race after status, fame, religion, knowledge, renunciation or the nature of the soul is irrelevant, because wherever there is desire of any kind there is ego. And where there is ego there is ignorance. The quest for knowledge is the same as the search for wealth. Wealth may be a gross possession and thought may be subtle, but all outer...

... affluent societies, for the upsurge of interest in religion. But it is still a race. The basic question is not how to change the direction of the race, but how to finish it completely. The philosopher escapes through thought, the artist through his creation, the politician through power, the wealthy through riches, the ascetic through renunciation and the devotee through God. But the truth can only be...

... realized by the man who does not try to escape from his self at all. Think about this. Isn't the desire to amass things, to collect things, to own things, just trying to escape from one's self? And learning is the same. Studying other's ideas is simply another attempt to conceal one's own inner ignorance. I am in favor of the power of thought, but I am not in favor of thoughts at all. No thought touches...

... the awareness of what is hidden beyond both. Knowledge is not to be found in thought or in the absence of thought. Knowledge is to be found where the seer is, where the one who witnesses both thought and no- thought exists. Thoughts are only memory, and we mistake the training of the memory for knowledge. The memory simply provides answers to external questions and we incorrectly assume this is...

... thinking. Do you understand the difference between thought and memory? Memory is totally of the past. It is a dead collection of past experiences. Then where are the answers to the questions of life to be found? Life is a riddle, a puzzle, because the old solutions are incapable of solving new problems. There is no relation whatsoever between the old solutions you have accumulated and the fresh problems...

... that arise from day to day. And so the mind loses touch with life, and so a man ages and dies long before his physical body actually perishes. To investigate truth you need a mind that is never too old to face the mysteries of life. When a mind is tied to the past it loses its freshness, its inspiration, its power of thought. It becomes closed to life. The possibility of pure unbiased thought only...

... misunderstood. It should not be taken for what it is not. Real thought is always original; memory is always mechanical. Thought born of memory is neither original nor alive. Knowledge, on the other hand, it totally different. Knowledge is not a mechanical process, it comes out of conscious awareness. And because the nature of knowledge is such, it cannot be produced by machines. Wisdom is never mechanical...

..., but learning is. And the most stagnant of minds belongs to the so- called learned man. This type of mind provides the answers to questions even before they arise. This is nothing more than a repetitive process, relying on faith rather than on initiative. Thought that is dependent on memory needs faith to stand on, and faith, in turn, is supported by repetition which depends on memory. It is a vicious...

... problems, we are not even able to see where the roots of these problems lie. Man must rise above his memory; he must awaken his power of thought. To accomplish this you must reduce the profusion of thoughts you have accumulated to the absolute minimum. Your memory must not be allowed to be a dead weight any longer. You must learn not to view your problems through the veil of memory but to look at them...

... light. When the power of thought awakens in your inner heart it is filled with light. And with this illumination, comes bliss. When this light exists, within you, no obstacle is hidden from you. In the light of pure thought the misery of your life becomes a symphony. I URGE YOU to light the lamp of free-thinking in your life. Do not become anyone's slave by accepting his thoughts. Truth belongs to him...

... who is his own master. THOUGHT CANNOT TRAVEL BEYOND THE KNOWN. No matter how high it may soar it is impossible for it to cross the frontiers of the known. Thought is the source of all that is known and the extent of the known is its whole existence. Thought is the essence of one's past experiences and the memory is its abode. But the memory is dead; it is of the past. And thought is also lifeless...

.... Although the truth is unknown, it is what life really is. And this is why thought can never lead a man to truth. Thought is forbidden to enter the realm of the living, to enter into the unknown. Fish may be able to survive out of water for a few moments, but it is not possible for thought to take even one single step beyond the circle of dead memories that orbit the known. IN INTELLECTUAL PURSUITS the...

... power of thought exists, but not experience. Experience happens in the heart, in the most vital part of a man's being. Thoughts that are not based on experience are dead. But lifeless words and notions are continuously reverberating in our heads and we are staggering under the burden of their weight. They do not free us; they enslave us. Experience that is of the heart is essential for freedom; it is...

... existence. We are seeking an entry into pure existence itself. Besides the idea of comprehension, the word "understanding" also carries with it the concept of entry, of penetration - and life can only be understood if one can penetrate into it. Life can only be understood by going through the doorway of love, not down the empty halls of thought and deliberation. Life has to be lived. Am I making...

..., happiness - whatever is authentic in life - can only be known in silence, in waveless thoughtlessness, and never in the billows and breakers of thought. Where are you going? What you are seeking is close at hand. If you keep on walking to find what is near you will be going astray. Stop and look. To realize what is so close it is enough just to stop and look. DOESN'T THE INTELLECT KNOW ANYTHING AT ALL? No...

...; The young man looked over the endless pile of books, thought for a moment and said, "Please give me the volume that supplies everything all the others profess to contain." When he heard this the old man laughed. He said, "Of course I do have such a text, but it is rare that anyone asks for it." Then he gave him a volume entitled, "Scripture of the Greatest Doubt" I...

... thinking, however; it is an experience that requires practice to attain. Thought is always related to the senses; all thoughts are grasped through the senses. The inspiration for thoughts comes from without, not from within. Thoughts belong to others, not the self. The culmination of thought is science, and like science, thought is always centered on objective things. Thought can never lead beyond the...

... objective world. By its own very nature any possibility for thought to perceive the soul is negated, because all thought is born of and experienced through the senses. What exists beyond the senses does not enter into the realm of thought at all. This is why any thought that attempts to describe or depict the soul seems both illogical and incoherent when given utterance. Religion is beyond logic; it is...

... beyond both thought and the senses. And with religion comes coherence. Religion is not an experience that comes through thought, it is an awakening into thoughtless consciousness. The terminal point of a thought is an object; the ultimate perception of a consciousness devoid of objects is the soul. All thoughts that pertain to the soul are, therefore, futile. The only path which is meaningful is the...

... path that leads to thoughtlessness. The state of being awakened, of discrimination and of intelligence, exists beyond thought, but the man who is preoccupied with thought is not aware of this at all. Thoughts smother the underlying reality as smoke envelops a fire, and so the individual remains ignorant of the real nature of existence. Thought is the

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  domain of the multitude; the real fire of...

... knowledge is uniquely personal. Thought is not knowledge, but if it did not exist we would be blind - and the blind man is neither aware of darkness nor of light. A monk once explained light at great length to a blind man, but the man would not accept what the monk said at all. He was right to disagree, and as far as thinking goes his arguments were coherent. To him what he could not see did not exist...

.... Most people possess this same kind of logic. The blind man was a thinker and his disagreement was in absolute accord with the rules of thought. The monk finally said to the man's friends, "Why have you brought him to me? He needs medical treatment more than he needs explanations about light!" I say the same thing. If you have vision then you can see light, then you can know yourself. What...

... you perceive is the truth of you, although it may not necessarily be the only truth. Truth is infinite, yet it is perceptible. Thought is your limit; the senses are your limit - and what you can know through them is limited. To know the limitless you must rise above them. What you will perceive when you go beyond thought is the infinite, limitless and timeless soul. The soul is known through...

... meditation, through the science of yoga. When the currents of the mind dissolve and your vision perceives the inner light, your life is transformed. Then there is no question as to whether the soul exists or not, for then you know, then you have realized it for yourself. Then you are beyond thought; then you experience knowledge. The ultimate is achieved through emptiness, and emptiness is attained by...

... remaining an impartial and inactive witness to the processes of thought in your mind. These processes are the life of the mind, the essence of the mind, and you must free yourself from their bondage. Impartiality, inactivity and thoughtlessness are attained through meditation. You only have to see, to watch; there is nothing to choose, nothing to be decided. But this kind of perception requires great...

... effort. The habit of activity has become so strong in you that the simple task of not doing anything has become tremendously difficult. If you concentrate your vision on a single point thoughts begin to disappear, just as the drops of dew on the grass evaporate in the warmth of the morning sun. The heat of your concentrated observation is enough to dissipate thought. This is the point where emptiness...

..., what you see is the world. You may not see it, but that is God too. But when you look at the world from inside that merger, everything you see is a manifestation of God. The outer vision of truth is the world; the inner vision of truth is God himself. WHAT IS THE REAL PROOF THAT GOD EXISTS? As far as God is concerned the language of proof is completely inapplicable. No thought, no argument no proof...

... can rise to the level of God. In thought, argument and proof, "I" exists, and wherever "I" is, God is not. Kabir was right when he said God's street was so narrow that two could not walk along it at the same time. Love is the name of that street. Love is where I live, where I exist, where I am - and that is where there is no ego, where "I" is not. It is only in this...

... blindness can be known. God is unknown but your own ignorance can be known. Now, I ask you, what do you hope to achieve by thinking about the unknown? No thought can move beyond the limits of the known; it only runs on the track of the known, in the groove of the known. The unknown can never be known this way. The unknown only comes when the known gives way and makes room for it. The advent of the unknown...

... God? Eyes. What I myself saw when I gained my sight was that only God exists, that nothing else exists. What I thought in my blindness was that everything else existed but that God did not. THE MOMENT YOU REALIZE the divinity within you, you begin to see visions of God everywhere you look. You only see on the outside what is within you. If you do not see God everywhere, then realize you have not yet...

... from "I" is merging with God. I DO NOT CONSIDER THOUGHTFUL MEDITATION, the idea of meditation upon something by thinking about it, as true meditation. True meditation is thoughtless, because thoughtlessness itself is what meditation is. Where there is neither thought nor deliberation there is meditation. There are no thoughts in deep sleep either, so to say that meditation is only the...

... exist, because the ocean exists. Individuals die because there really is no such entity as an individual. Theism perishes because it really does not exist. Whatever has no real existence perishes, but what exists, exists always. This is not just my idea; this is not just my thought - this is what I see. And anyone who avoids thoughts and opinions, who remains silent and calm and empty and aware will...

... a sensation that is tremendously pleasant. You will not be aware of how or when you entered that state, but suddenly you, will be somewhere you have never been before. This, in fact, is the very place your consciousness has been forever. THERE ARE TWO WAYS TO INVESTIGATE TRUTH. One way is by thinking; the other, by realization. The path of thought is a circular one. You go round and round, but you...

... never once to the end. This is a false, illusory direction; it only leads to division, to sectarianism. A thought, an ideology, is nothing more than an intellectual proposition, whereas the realization of truth is the experience of the whole vital force of life itself. All sects depend on logic and that is why they have no stability at all. Truth is unchanging, and the attainment of truth establishes...

... a man once and for all in existence, in the eternal, in God. The path of thought is a borrowed one; you proceed along a road paved with the ideas of others. Through argument and through different combinations of these secondhand thoughts you create the illusion of originality. Realization alone is original because realization is born within one's self. The known cannot lead to the unknown. Truth...

... is unknown, and so familiar thoughts can never become stepping- stones to truth. Only by leaving thought behind can you pass through the doorway to truth. The perception of truth cannot happen in thought, it can happen only in the clear stream of thoughtless consciousness. Man collects experiences through his senses. All of these experiences belong to the outer world, because the senses only know...

... that which is external. The senses have no access to one's inner being. It is these outer experiences that give rise to thought. On the level of scientific exploration thought can be very constructive, tremendously helpful, but in the search for inner truth thought is totally useless. Thought is bound to the senses; it cannot touch the consciousness at one's inner core. It is of great importance to...

... and constantly thinking about light. His thinking will lead nowhere; light is something to be seen, not thought about. He needs medical treatment, not the ideas of some philosopher. Thought is the malady; realization is the medicine. The question is not one of light, but rather of vision. This is exactly how thinking and meditation stand in relation to one another. Thought is the pondering and...

... disillusionment.You have allowed it to envelop you all by yourself. You only have to decide to be rid of it and then throw it off. You and only you are responsible for its existence. A man becomes his thought. What he thinks creates him. Man is the architect of his own fate. The constant repetition of some thought or idea will eventually consolidate into an actual situation, so remember, whatever you are is what...

... you have wanted to be. You have thought about it; you have hankered after it. Search you memory and you will see the truth of what I am saying to you. When you see the truth you will also find the key to changing yourself. Once you have his key it will not be difficult to throw away the thoughts and ideas you have borrowed. It will even be easier than taking off your clothes, because these ideas you...

The First Morning

... thought while samadhi is the gateway to contentment. Samadhi is the result of shunya and chaitanya, of emptiness and consciousness. The mind must be empty but watchful, and in that state of tranquility the door to truth opens. Truth is realized only out of emptiness and one's whole life is subsequently transformed. We reach the stage of samadhi through meditation, but what is generally understood as...

... meditation is not true meditation. It too is thinking. Possibly the thoughts relate to the soul or to God but they are still thoughts. To what the thoughts relate makes no difference. In reality all thoughts pertain to another, to an outsider. They relate to what is not the self, to the material. There cannot be thought about the self because for thought to exist, two are needed. Therefore thought cannot...

... take you beyond duality. If one is to realize this unity, to live in the self and to know it, then meditation, not thinking, is the way. Thought and meditation are in diametrically opposite directions. The former moves outward; the latter, inward. Thought is the way to know the other; meditation, the way to know the self. But thought is generally taken for meditation. This is a very serious and...

... place, where there is no smoke to suggest action and only the burning flame of being remains, where only the self remains, where even the thought that "I am" no longer remains, where simply "being" remains. This is shunya, emptiness. This is the point where we see not the world, but truth. It is in this void, in this emptiness that the wall that keeps you from knowing your self...

... topples, that the curtains of thought rise and wisdom dawns. At this point you do not think, you know. Then there is vision; then there is realization. But the words "vision" and "realization" are not quite appropriate because here there is no difference between the knower and the known, no difference between the subject and the object. Here there is neither the known nor the knower...

... world. But bear one thing in mind - we are looking, and what is seen is of the world. But the one who sees is not the world, it is the self. If sight is related to the object that is seen it is thought; if sight is free from the object that is seen and turns towards the seer himself it is meditation. Do you follow my distinction between thought and meditation? Seeing is present in both thought and...

... meditation but in the former it is objective and in the latter it is subjective. But whether we are in thought or in meditation, whether we are in action or in no-action, seeing is a constant factor. Awake, we see the world; asleep, we see dreams; in samadhi, we see our selves - but in each of these conditions there is seeing. Seeing is constant and continuous. It is our nature. It is never absent no...

... only know how to walk on it in one direction. Have you ever thought of the fact that a road cannot lead in one direction only? Inevitably each road travels in two directions, in two opposite directions. Otherwise it is not a road; it cannot exist. The road that has brought you here to the seclusion of these hills is the same road that will take you back. There is only one road for coming as well as...

..., when one head was lopped off, grew ten more. I do not ask you to destroy thoughts because they die of their own accord every moment. Thoughts are very short-lived; no thought endures for long. A particular thought does not last long but the thought-process does. Thoughts die one after another but the flow of thoughts persists. No sooner does one thought die than another takes its place. This process...

... takes place very quickly and this is the problem. It is not the death of a thought but its quick rebirth that is the real problem. Therefore I do not ask you to kill thoughts. I want you to understand the process of their birth and how you can rid yourselves of this process. One who comprehends the process of the birth of thoughts can easily be freed from it. But one who does not understand the...

... process goes on creating fresh thoughts and at the same time tries to resist them. Instead of thoughts coming to an end, the consequence is that the person fighting them breaks down himself. Again I repeat: thoughts are not the problem but the birth of thoughts is the problem. How they are born is the problem. If we can stop their coming into being, if we can exercise thought birth-control, the thoughts...

... no thought endures for long. It is born and it passes away. If we can only stop its birth we will be saved from the violence involved in killing it and it will die of its own accord. How is thought born? The conception and birth of a thought is the result of our reaction to the outside world. There is a world of events and objects outside and our reaction to this world is alone responsible for the...

... birth of thoughts. I look at a flower. Looking is not thinking and if I simply go on looking no thought will be created. But if as soon as I look at it I say, "It is a very beautiful flower," a thought has been born. If on the other hand I continue looking at the flower I will experience and enjoy its beauty, but no thought will be born. But as soon as we have an experience we begin to...

... express it in words. With this expression of experience through the symbols of words, thought comes into being. This reaction, this habit of expressing experience in words smothers the experience, the realization, the vision, with thoughts. The experience is suppressed, the vision is suppressed and only words are left floating in the mind. These very words are our thoughts. These thoughts are very short...

...- lived so before one thought dies away we transform another experience into thoughts. This process continues throughout our lifetimes. And we are so filled with words and so overwhelmed by them that we lose ourselves in them. To give up the habit of wrapping our vision and our experiences in words is to control the birth of thoughts. Please understand this. I am looking at you, and if I just keep on...

... body. We will breathe slowly and deeply and without any excitement. We will silently observe our own breathing and we will listen to any sounds falling on our ears from outside. We will not react in any way; we will not give them a second's thought. We will let go into a state of mind where, without the interference of words, we will simply be a witness. We will stand at a distance and watch whatever...

The Manifestations of Prana in the Seven Bodies

... dies. That too is a greater manifestation of the same phenomenon: the incoming breath and the outgoing breath... the day and the night. In all of the seven bodies - the physical, the etheric, the astral, the mental, the spiritual, the cosmic, and the nirvanic, there will be a corresponding incoming and outgoing phenomenon. As far as the mental body is concerned, thought coming in and thought going...

... out is the same kind of phenomenon as breath coming in and breath going out. Every moment a thought comes in your mind and a thought goes out. Thought itself is energy. In the mental body the energy manifests as the coming of thought and the going of thought; in the physical body it manifests as breath coming and breath going. That is why you can change your thinking with breathing. There is a...

... correspondence. If you stop your breath from coming in, thought will be stopped from coming in. Stop your breath in your physical body and in the mental body thought will stop. And as the physical body becomes uneasy, your mental body will become uneasy. The physical body will long to breathe in; the mental body will long to take thought in. Just as breath is taken in from the outside and the air exists...

... outside you, likewise an ocean of thought exists outside you. Thought comes in, and thought goes out. Your breath can become my breath at another moment and your thought can become my thought. Every time you throw your breath out you are likewise throwing your thought out. Just as air exists, so thought exists; just as air can be contaminated, so thought can be contaminated; just as air can be impure...

..., so thought can be impure. The breath itself is not prana. Prana means the vital energy that manifests itself by these polarities of coming in and going out. The energy that takes the breath in is prana, not the breath itself. The energy that takes breath in, which asserts it, that energy that is taking the breath in and throwing it out, is prana. The energy that takes thought in and throws thought...

... prana, of vital energy. But on the etheric plane there is neither breath nor thought, but influence - simply influence coming in and going out. You come into contact with somebody without having known him before. He has not even talked with you, but something about him comes in. You have either taken him in or thrown him out. There is a subtle influence: you may call it love or you may call it hatred...

...: you are breathing them in and breathing them out. But if you become aware of this magnetic force that is coming and going, then you are neither powerful nor powerless. You transcend both. Then there is the fourth body, the mental body: thought pulling in and thought pulling out. But this "thought coming in" and "thought going out" has parallels, too. When thought comes to you...

... while you breathe in, only in those moments is original thinking born. When you breathe out, those are moments of impotency; no original thought can be born in those moments. In moments when some original thought is there, the breathing will even stop. When some original thought is born, then the breath stops. It is only a corresponding phenomenon. In the outgoing thought, nothing is born. It is...

... it more. In the fifth body... how to say it? The atmosphere for the fifth body is life - just as thought, as breath, as magnetic force, as love and hatred, are atmospheres for the lower bodies. For the fifth body, life itself is the atmosphere. So in the fifth, the coming in is a moment of life, and the going out is a moment of death. With the fifth, you become aware that life is not something that...

... you become identified with living, and if life becomes impossible, you can say, "I will commit suicide." This is the other aspect of your fifth body asserting itself. There is not a single human being who has not thought at some time to commit suicide... because death is the other side of life. This other side can become either suicide or murder: it can become either. If you are obsessed...

The eternal, unchanging tao

... was startled. "Then may I ask," he said, "Who is this who stands before me and speaks?"... And you know what Bodhidharma replied? He said, "I do not know, who stands before you and speaks!" The king thought, he was out of his mind. "You do not know even this much?" He asked. "As long as I knew," replied Bodhidharma, "I knew nothing. Ever since I...

... considered proper to occupy a place within someone and not even inform him. The elephant stood silent. The mosquito thought, "Silence is acceptance, and hence the elephant is silent." He stayed many years thus. He would fly in and out; he bred his young ones and his family increased considerably. In spite of this, there was ample place even to entertain guests! Then the mosquitoes decided to find...

... holiness besides Emptiness. There is no state more innocent besides Emptiness. A slight trembling of a single thought and the gates of Hell fall wide open. A slight line of thought in the mind and that begins the mundane world. A slight corner of a desire, starts the infinite circles of life and death. Emptiness - complete Emptiness - there is not a single form within or a word or a name; there is no...

... so - any other question, for all questions are alike. One friend asks that behind the passing thoughts, it sometimes feels as if there is a short interval of No-Thought. All around thoughts revolve but somewhere at the centre there is this feeling of No-Thought. What is the difference between this condition and the absolute No-Thought condition? As long as thoughts race within, the thought of No...

...-Thought is also a thought. It is merely a thought that: I am 'Thought-less'. On the one hand there is the movement of thoughts within and on the other, I think I am 'thought-less'. But you can only visualise this state when there are no thoughts within. What is most interesting is the fact that when your mind is in a No-Thought condition, you will not even be aware that there are no thoughts within! To...

... be thought-less is also a thought. It is just like a perfectly healthy man - he is never conscious of the fact that he is healthy. The consciousness of health is an indication of sickness. Therefore we find, that a sick person always talks of health. Such a man is not healthy, he is sick. If sickness persists in some corner, the idea of health lingers within. Many a time this consciousness of...

... health proves to be a new type of illness. If a person becomes too conscious of health, he becomes ill. This is a disease. So it happens that by incessant thinking. by hearing continuously, by regular pondering over it, you develop this expectation of becoming 'Thought-less'. For we have heard that that alone is holy, that alone is the ultimate Bliss, that in itself is the joy of Samadhi, that...

... everything else pales in significance before this supreme bliss. Then this becomes a desire - the desire to become 'Thought-less'. Remember the 'No-Thought' condition cannot be turned into a desire - but it invariably becomes so. In fact, it is the mind's policy to turn whatever you say into a desire. It says, "Beatitude? There is joy in beatitude. strive for it, seek and you shall attain!" So...

... the search for liberation begins but the liberation the mind seeks, is not the actual liberation. Actually, beatitude is there where the mind is not. That is why, the beatitude sought by the mind is not the authentic beatitude. Now hearing of the No-Thought state continuously, the idea gets fixed in the mind that one should become 'Thought- less'. Remember - "that I should become 'thought-less...

...'" is also a thought. This thought may be the result of hearing Lao Tzu or hearing me or by reading books but what have you of this no-mind state save a thought? There is no thought to take you into No-Thought. There is no need to commit this error. To be 'thought-less' is also a mode of thought. No - this is one kind of thought and if you persist in pursuing this thought, the mind will deceive...

... you in another way. It will say, "See, at the centre of all these revolving thoughts, there is the No-mind state; and you are outside these thoughts. But what is this 'I' that stands outside and watches? Is it more than a thought? This standing apart and watching is also a thought which gives a little feeling of peace and joy. But this serenity is not the immortal tranquillity. The serenity...

... that can be named, is no serenity. Unfortunately there is some joy, some peace in this thought which invariably results when any desire of the mind is gratified. This was a desire of the mind - to become 'thought- less'. It gives great satisfaction to the mind to feel that it has performed the feat of becoming 'Thought-less' also. The mind is very clever. The mind will create a small thought of...

... 'Thoughtless-ness' in one corner and thoughts revolve all around. And it would not be proper to say, there are thoughts all around for there where I say 'I am thoughtless', there too a thought stands. At the most you can say, there is one fixed thought there, whereas the others are flowing - the thoughts of every day activities. If we observe this thought at the centre more deeply, we will find, it too is...

... not completely static, for no thought is completely static. It flickers too, like the flame of a lamp. One moment you will feel you are thought- less, the next moment you will feel, you are not! One moment you will feel a thought creeping within, the next moment again, you will feel you are thoughtless - you are lost! This will keep on happening for no thought can be outside of alternation, not even...

... the thought that, 'I am thoughtless.' This thought also will keep fluctuating - up and down, now here, now there. For a moment you feel you are thoughtless and soon again you feel, you are 'thoughtless' no more. No, Tao, is not the name of such a state. Rit, (That, which is as It is) is a different thing altogether. There are no thoughts around, not even the thought of No-Thought. No one remains who...

... can assert that he is in the No-Mind state. There is no one within - there is complete silence. There is not even the knower who can say, "See, I am completely quiet." If this much still remains, then know that the mind is yet trying out its last deception; and this deception will throw you back once again into the whirlpool of thoughts. A single moment of this thought of being thoughtless...

... and you are back again into the deepest of hells. This one thought can be likened to the game of snakes and ladders the children play. They keep moving forward, till they enter the snake's mouth and go hurtling down to its tail! A single thought of being thoughtless and you fall in the snake's mouth, you go down, down - all the steps you had so laboriously climbed - all your labour turns to naught...

... just as we would give a toy to an eager child, that I gave this answer to him." As long as thoughts keep whirling within, know that you too, are a thought. Once nothing is left within, not even the knower, then there is no difficulty. This seems very difficult to us; and this was the greatest difficulty in understanding Buddha in this country. The reason why Buddha was understood in China was...

... should be extinct - but 'I' should exist! Liberation is very good - but 'I' must be! 'I' must remain. Buddha pronounced in this country: "Even the Soul is not. This also is a thought." Understand this a little. That, 'I am the soul,' is also a thought. Verily, there is a place where even this thought is not - and That is the Soul! This seems very contrary, that where even the thought that, 'I...

.... Throw what you will in it and it will start whirling immediately. No eddy remains in the No-Thought, No-Ego state. Then there is the experience of Tao, the experience of Dharma or the experience of that which Buddha refers to as 'Dhamma'. There is the experience of 'the Law'; there is experience of That which the Rishis refer to as 'Rit' (That Which Is) or what Mahavira refers to as 'Kaivalya...

... be there at all! What remains is that, which you have never known before. This much can be said that there will be no thought there, not even the thought that 'I am thoughtless'. And yet, a consciousness remains - such Consciousness, as you have never known before. The mind is capable of all trickeries and deceptions before this. Therefore it is most necessary to be alert. The mind is so clever and...

... mind, will never know that which is worth knowing. That he should not know, is exactly why the mind creates so many deceptions. As long as you are aware of the movement of thoughts within, you should know that the mind has made two divisions within itself: one part motivates the thoughts and the second part creates the thought that - 'I am thoughtless'. This is the duality of the mind alone. The...

The thought of no-thought

...The thought of no-thought...

... Osho Yoga The Alpha and the Omega Volume 3: The thought of no- thought Main Books Headers Help Your browser does not support iframes. < Prev Osho Yoga The Alpha and the Omega Volume 3 Next > The thought of no-thought From: Osho Date: Fri, 7 March 1975 00:00:00 GMT Book Title: Yoga: The Alpha and the Omega, Vol 3 Chapter #: 7 Location: am in Buddha Hall Archive Code: N.A...

... has disappeared; only you are. Not a single thought is there. The whole world has disappeared. The mind is no more there; only you are, in your absolute purity. Contemplation is like a mirror mirroring something; meditation is simply mirroring, not mirroring anything - just a pure capacity to mirror but not actually mirroring anything. With contemplation you can attain up to nirvichara samadhi...

... - samadhi with no thought - but in nirvichara one thought remains, and that is the thought of no-thought. That too is a thought, the last, the very last, but it remains. One is aware that there is no thought, one knows that there is no thought. But what is this knowing of no-thought? Vast change has happened, thoughts have disappeared, but now, no- thought itself has become an object. If you say that "...

...;I know emptiness," then it is not enough emptiness; the thought of emptiness is there. The mind is still functioning, functioning in a very, very passive, negative way - but still functioning. You are aware that there is emptiness. Now what is this emptiness you are aware of? It is very subtle thought, the most subtle, the last beyond which the object completely disappears. So whenever a...

... disciple comes to a Zen Master very happy with his attainment and says that "I have attained emptiness," the Master says, "Go and throw this emptiness away. Don't bring it to me again. If you are really empty then there is no thought of emptiness also." This is what happened in the famous story of Subhuti. He was sitting under a tree with no thought, not even the thought of no-thought...

... emptiness." Subhuti must have shrugged his shoulders and said, "But I have not spoken." The gods said, "Yes, you have not spoken, neither have we heard - that is the greatest sermon on emptiness." If you speak, if you say "I am empty," you have missed the point. Up to the thought of no- thought it is nirvichara samadhi, with no contemplation. But still the last part...

...... the elephant has passed; the tail has remained - the last part - and sometimes the tail proves bigger than the elephant because it is so subtle. To throw away thoughts is easy. How to throw emptiness? - how to throw no-thought? It is very, very subtle; how to grasp it? That's what happened when the Zen Master said to the disciple, "Go and throw this emptiness!" The disciple said, "But...

... reincarnation will not stop because the no-thought is just like a subtle seed; many lives will come out of it. The seed is very subtle, the tree is big, but the whole tree is hidden in the seed. The seed may be a mustard seed, so small, but it carries it within it. It is loaded, it has a blueprint; it can bring the whole tree again and again and again. And from one seed millions of seeds can come out. One...

... small mustard seed can fill the whole earth with vegetation. No- thought is the most subtle seed. And if you have it, Patanjali calls this "samadhi with seed", sabeej samadhi. You will continue coming, the wheel will continue moving - birth and death, birth and death. It will be repeated. Still you have not burned the seed. If you can burn this thought of no- thought, if you can burn this...

... thought of no-self, if you can burn this thought of no-ego, only then nirbeej samadhi happens, samadhi with no seed. Then there is no birth, no death. You have transcended the whole wheel, you have gone beyond. Now you are pure consciousness. The duality has dropped; you have become one. This oneness, this dropping of duality is the dropping of life, death. The whole wheel suddenly stops - you are out...

... center. Then it becomes the highest, the purest, nirvichara. The highest, nirvichara, is when the consciousness bounces upon oneself. If you start thinking that "I have attained to no-thought, and I have attained to nothingness," again you have created an object and the consciousness has moved away. This happens many times for a seeker. Not knowing the inner mysteries, many times you bounce...

... is lost again; oneness has become two. Duality again is there. One has to be aware not to allow the idea of no-thought. Don't try - whenever something like this happens, remain into it. Don't try to think about it, don't make any notion about it; enjoy it. You can dance, there will be no trouble, but don't allow verbalization, don't allow language. Dancing won't disturb because in dancing you...

... other, the object. The object is the whole world. You will come again and again if the object is there, because with the object exists desire, with the object exists thought, with the object exists ego, with the object you exist. If the object falls, you will suddenly fall, because object and subject can exist together. They are parts of each other; one cannot exist. It is just like a coin: the head...

... dance! ON ATTAINING THE UTMOST PURITY... And what is the utmost purity? - where not even the thought of no-thought exists. That is the utmost purity: where the mirror is simply the mirror, nothing is reflected in it - because even a reflection is an impurity. It does not do to the mirror anything in fact, but still the mirror is not pure. The reflection cannot do anything to the mirror. It will not...

... leave any footprints, it will not leave any traces on the mirror, but while it is there the mirror is filled with something else. Something foreign is there: mirror is not in its uttermost purity, in its uttermost loneliness; mirror is not innocent - something is there. When the mind has completely gone and even there is no-mind, there is not a single thought of anything whatsoever, not even about...

... other part of its being, the absent part, the dark part. If you can smell the absence of the smell, if you can feel it, that it makes a difference, it makes a difference; then the object has become very subtle. Now it is reaching nearly the nirvichara state, the no-thought state of samadhi. Mohammed has used - only one enlightened person - perfume as an object of meditation. Islam has made it an...

...; let it become more and more subtle. A moment comes when you can feel the absence of a certain thing. Then you have come to a very deep awareness. ON ATTAINING THE UTMOST PURITY OF THE NIRVICHARA STAGE OF SAMADHI, THERE IS A DAWNING OF THE SPIRITUAL LIGHT. But when the object completely disappears, the presence of the object disappears and the absence of the object disappears, thought disappears and...

... no-thought disappears, mind disappears and the idea of no-mind disappears, only then you have attained to the utmost. Now this is the moment when suddenly grace descends on you. This is the moment when flowers shower. This is the moment when you are connected with the source of life and being. This is the moment when you are no more a beggar; you have become the emperor. This is the moment when you...

... everything that can be known. And everybody I knew has died; they have gone back to rest, and I cannot rest. I have tried all efforts to commit suicide, but everything fails. I cannot die because I have drunk from this condemned cave. It is better that nobody knows about it. Before you drink, you meditate on my condition - and then you can drink." It is said Alexander for the first time thought about...

The Whole and Holy Circle

... COMFORTABLE POSITION, AND HOLDS THE HEART TO THE CENTRE IN THE MIDST OF CONDITIONS. IT DOES NOT NECESSARILY MEAN THE MIDDLE OF THE HEAD. IT IS ONLY A MATTER OF FIXING ONE'S THINKING ON THE POINT WHICH LIES EXACTLY BETWEEN THE TWO EYES. THEN ALL IS WELL. THE LIGHT IS SOMETHING EXTREMELY MOBILE. WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES, THE LIGHT STREAMS IN OF ITS OWN ACCORD. IT IS NOT...

.... ONLY ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS COME UP, BUT ONE MUST EXAMINE WHERE THE THOUGHT IS, WHERE IT BEGAN, AND WHERE IT FADES OUT. NOTHING IS GAINED BY PUSHING REFLECTION FURTHER. ONE MUST BE CONTENT TO SEE WHERE THE THOUGHT AROSE, AND NOT SEEK BEYOND THE POINT OF ORIGIN; FOR TO FIND THE HEART (CONSCIOUSNESS, TO GET BEHIND CONSCIOUSNESS WITH CONSCIOUSNESS), THAT CANNOT BE DONE...

... mind is in complexity. Remember it - these sutras are very simple. Truth is always simple, utterly simple. Master Lu-tsu said: NOTHING IS POSSIBLE WITHOUT CONTEMPLATION. What is contemplation? A moment of no-thought. The English word 'contemplation' does not give the right idea of DHYANA. In English there is no word which can translate the word DHYANA. There are three words available. One is...

... something. Or the third word is 'meditation', but that too means thinking: to meditate upon something. Of these three words no word carries the meaning of DHYANA. DHYANA means a state of no-thought, a state of silence, a state of being conscious, but without any content. The mirror is there but reflecting nothing, nothing whatsoever. Just like the mirror, the consciousness is there, but nothing is...

... means thinking about something. It may be God - that's what Christians mean by contemplation - thinking about God, thinking about holy things, transcendental things. But things are things; whether they are holy or unholy makes no difference. And thinking is thinking; whether you think about sex or samadhi makes no difference. A state of no-thought, an interval... And it is always happening, but you...

... are not alert about it; otherwise there is no problem in it. One thought comes, then another comes, and between these two thoughts there is always a small gap. And that gap is the door to the divine, that gap is contemplation. If you look into that gap deeply, it starts becoming bigger and bigger. The mind is like a road full of traffic; one car passes by, then another car passes by, and you become...

... so concerned with the cars that you don't see the gap that is always there between two cars. Otherwise they would collide. They don't collide; something is there between them that keeps them separate. Your thoughts don't collide, they don't run over each other, into each other. They don't even overlap in any way. Each thought has its own boundary, each thought is definable, but the procession of...

... thoughts is so fast, so speedy, that you cannot see the gap unless you are really waiting for it, searching for it. Contemplation means changing the gestalt. Ordinarily we look at thoughts: one thought, another thought, another thought. When you change the gestalt you look at one interval, another interval, another interval. Your emphasis is no longer on the thoughts but on the interval. For example, you...

     ... different. Contemplation is the change of gestalt; not jumping from one

  thought to another thought, but jumping from one gap to another gap.

 thought to another thought, but jumping from one gap to another gap. Slowly slowly you become very very aware of the gaps. And that is one of the greatest secrets of life, because it is through those gaps that you will fall into your own being, into your own centre. Master Lu-tsu said: NOTHING IS POSSIBLE WITHOUT CONTEMPLATION...

... HEART, WHICH HAS TO DIRECT ITSELF TOWARDS THAT POINT WHERE THE FORMATIVE SPIRIT IS NOT YET MANIFEST. The thought is the manifest; the no-thought is the unmanifest. If your gestalt consists only of thoughts you will not know anything more than the ego. The ego is called 'the self-conscious heart'. You remain nothing but a bundle of thoughts. That bundle of thoughts gives you a consciousness of the self...

... are exactly in line with it there will be no need to make any effort. Suddenly you will find the gestalt has changed, because the two eyes create the duality of the world and thought, and the single eye between the two eyes creates the gaps. This is a simple method of changing the gestalt. ONE SHOULD LOOK AT THE TIP OF ONE'S NOSE. BUT THIS DOES NOT MEAN THAT ONE SHOULD FASTEN ONE'S THOUGHTS TO THE...

... SOMETHING EXTREMELY MOBILE. WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES, THE LIGHT STREAMS IN OF ITS OWN ACCORD. You need not be worried. Just open the window and wait. Light is such a moving phenomenon that if the window is open it is going to move in. In &ct, it has been knocking on the window for many many lives, but the window has not opened and it cannot force it open. It is...

... just like in the morning the sun has risen, and you are fast asleep. And the rays come on the window and they knock on the window - but their knock is silent, they don't make any noise - and they wait there. The moment you wake up and you open the window, the light streams in. And with light comes life, and with light comes delight. WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES...

... have to go through this fixating, this process of contemplation, meditation, or DHYANA. ... IT ENSURES THE MAKING FAST OF THE ENLIGHTENMENT. ONLY ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS COME up... Now the second, very important, piece of advice from the Master. ... ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS COME UP, BUT ONE MUST EXAMINE WHERE THE THOUGHT IS, WHERE IT BEGAN...

... is the same, so the key has to be the same. This is the secret: Bud&a calls it SAMMASATI, right remembrance. Just remember: this thought has come, see where it is, with no antagonism, with no justification, with no condemnation. Just be objective as a scientist is objective. See where it is, from where it is coming, where it is going. See the coming of it, see the staying of it, see the going...

... of it. And thoughts are very mobile; they don't stay long. You simply have to watch the arising of the thought, the staying of the thought, and the going of the thought. Don't try to fight, don't try to follow, just be a silent observer. And you will be surprised: the more settled observation becomes, the less thoughts will come. When observatiOn is perfect, thoughts disappear. There is only a gap...

... left, an interval left. But remember one more point: the mind can again play a trick. NOTHING IS GAINED BY PUSHING REFLECTION FURTHER. But don't try to push the reflection further. That's what Freudian psychoanalysis is: the free association of thoughts. One thought comes, and then you wait for another thought, and then another, and the whole chain... That's what all kinds of psychoanalysis do - you...

... start moving backwards into the past. One thought is connected with another, and so on and so forth, AD infinitum. There is no end to it. If you go into it you will be moving into an eternal journey that will be a sheer wastage. Mind can do that. So beware of it. NOTHING IS GAINED BY PUSHING REFLECTION FURTHER. ONE MUST BE CONTENT TO SEE WHERE THE THOUGHT AROSE, AND NOT SEEK BEYOND THE POINT OF ORIGIN...

... be forgotten, the circulation of the light will be miles away from you. So only this much - the single thought. Don't go into the chain. The single thought arises; watch where it is, from where it is coming and, when it disappears, watch - it has disappeared. Take note. Buddhists say when a thought arises, say, 'Thought, thought,' so that you become alert. Just as when a thief comes into the house...

..., you say, 'Thief! thief!' and everybody becomes alert, simply say, 'Thought, thought,' and you will become alert, watchful. A thief has entered. Now watch what the thief is doing. The moment you become aware, the thought will stop; it will look at you and be a little surprised because you have never done this before; it will feel a little unwelcome. 'And what has happened to this man? He has always...

... been such a good host, and now he says, "Thief! thief! Thought, thought." What has happened to this man?' The thought will be puzzled; it will not be able to comprehend what is happening. 'Is this man going mad, looking at the tip of the nose and saying "Thought, thought"?' The very awareness will stop the movement of the thought for a time. It will be stuck there. And go on...

... watching. Don't condemn, don't throw it out, don't fight, because either condemnation or justification will make you identified with the thought. Simply be there, alert, looking at the thought. Then it starts disappearing. Just as it came, it disappears. It came out of imagination, it disappears into imagination. Once it disappears, you come back to contemplation. You need not go to the very origin of it...

... they go on analyzing the thought. Analysis is not needed. Hence THE SECRET says: TOGETHER WE WANT TO BRING THE STATES OF THE HEART TO REST, THAT IS TRUE CONTEMPLATION. We want to bring the whole being to a kind of absolute rest. Analysis is not going to help, because analysis will create a turmoil, a restlessness. WHAT CONTRADICTS IT IS FALSE CONTEMPLATION. Analysis is a false contemplation. THAT...

... LEADS TO NO GOAL. WHEN THE FLIGHT OF THE THOUGHTS KEEPS EXTENDING FURTHER, ONE SHOULD STOP AND BEGIN CONTEMPLATING. So these two things have to be remembered, these are two wings. One: when there is an interval, no thought is coming, contemplate. When a thought comes then just look at these three things: where the thought is, from where it has come, where it is going. For a moment stop looking into...

... the gap, look at the thought, watch the thought, say goodbye to it. When it leaves, again immediately move back to contemplation. Again, just as an example: if you are looking at the gaps between the cars passing on the roads, when the car comes what will you do? You will have to watch the car too, but you don't become concerned about the car, you don't become concerned about the make, the vintage...

... rest, into contemplation, into the interval. WHEN THE FLIGHT OF THE THOUGHTS KEEPS EXTENDING FURTHER, ONE SHOULD STOP AND BEGIN CONTEMPLATING. LET ONE CONTEMPLATE AND THEN START FIXATING AGAIN. So, whenever the thought comes, fixate. Whenever the thought goes, contemplate. THAT IS THE DOUBLE METHOD OF MAKING FAST THE ENLIGHTENMENT. IT MEANS THE CIRCULATION OF THE LIGHT. THE CIRCULATION IS FIXATION...

.... Whether you live long or short makes no difference. The real point is to live in light even for a single moment, and then it is enough. That single moment is eternity. And there are philosophers who go on thinking about the light - what it is, how to define it, and which definition is the best - and they constantly create many theories, dogmas, and great systems of thought, but they are not ready for it...

Sarvasar Upanishad, Chapter 07

.... But the science of yoga believes that thoughts are not only thoughts, they are things, they are substantial; they ARE. They have an existence of their own - a very subtle existence, but there is existence. So whenever a thought goes into you, you are changing your mind-body; you are giving food to it. And we are so unaware about this phenomenon, that the mind is being fed every moment, and we are...

..., abnormal abnormality. So there are two types of insane people: one, who are insane in a socially accepted way - another, who are insane in their individual whims. But everyone seems to be insane. And it is because we have never thought that our mind-body requires an inner harmony, an inner music. Thoughts should not be in contradiction; thoughts must be in a certain harmony, in a certain inner balance...

...; otherwise, you become just a crowd - you are a crowd! C.J. Jung came to realize that no one has a mind: everyone is many minds; everyone is polypsychic. We go on talking about "my mind" - never talk about it again! You are just a crowd, not even a group, but a crowd; and not even a crowd, but a warring crowd - each thought fighting with someone else. Gurdjieff used to say that man is just like a...

...; But another time, the same person passes by; someone else is on the door, and he asks, "To whom does this palace belong?" He says, "It belongs to me, I am the master." So the whole city is confused, "Who is the master?" Everyone says, "I am the master" - every slave. Gurdjieff used to say, "Such is the condition of man. Every thought that passes, even on...

... these three will never meet; they have no dialogue - they are just atomic thoughts. And any atomic thought on the surface becomes the master. You cannot have the will; really, you cannot have any soul. You are not an individual. You must know the meaning of the word "individual." It means indivisible, that which cannot be divided. But we exist in division, so we cannot be said to be...

... contradictory; you have to create a harmony in your thoughts. And don't allow any thought to come in, because to allow it to be in is easy, but then to displace it from there is very difficult. So the first thing is don't allow inside, thoughts which are not going to help create a harmony, and then go on searching for, and observing what contradictory thoughts you have. Be the chosen. Emphasize the thoughts...

..., because we don't know any consciousness except the mind. But if the mind is purified, then you become simply aware that something else is still behind the mind, and the mind becomes a door. But we can understand.... You have thoughts - that's one thing - but you can be aware of your thoughts; and this awareness is not a thought at all. You have anger - this is a thought, a thought process. You can be...

... aware of it: "Now in me is running a thought process, a combination of thoughts which is known as anger, or jealousy, or love." You can be aware. You can stand out of it and be aware that this is anger. You can be aware, "This is a thought." This awareness that, "this is a thought," this observation, this possibility to observe the thought process, creates the fourth body...

... time, the mind in the shock of the accident or of a dangerous situation - in that shock the mind stops. For example: If someone suddenly throws a dagger into you, the mind will stop, because there is nothing to do now or to think. Thought will stop. And when thought stops, you become aware. You become aware that thought has stopped, but still there is consciousness: "I am conscious." This...

... is the fourth body, the consciousness body, our conscious body. We have it but in a very undeveloped form. To develop it is arduous, because it needs much effort to remain conscious of every thought that passes through your mind, of every thought that has become an accumulation in your mind - a part of your mind, all the conditionings of the mind - to become aware of them is arduous. It is...

... have become aware of a different thing than the mind. The awareness of mind, the consciousness of the thought process, this standing outside the mind - beyond, just as an onlooker, an observer - is the fourth body. The third body is constituted of thoughts; the fourth body is constituted of consciousness. The fifth body is known as the bliss body. This is the last, the innermost body - but still the...

Negation of Knowledge

... is space. There is silence because the old has been thrown and the new has not been brought in. That silence Buddha calls shunyata. That silence is emptiness, nothingness. And only that nothingness can operate in the world of truth. Thought cannot operate there. Thought works only in the world of things, because thought is also a thing - subtle, but it is also material. That's why thought can be...

... recorded, that's why thought can be relayed, conveyed. I can throw a thought at you; you can hold it, you can have it. It can be taken and given, it is transferable, because it is a thing. It is a material phenomenon. Emptiness cannot be given, emptiness cannot be thrown at you. You can participate in it, you can move into it, but nobody can give it to you. It is nontransferable. And only emptiness...

... operates in the world of truth. Truth is known only when mind is not. To know truth mind has to cease, it has to go out of functioning. It has to be quiet, still, unmoving. Thought cannot operate in truth, but truth can operate through thoughts. You cannot attain to truth by thinking, but when you have attained it you can use thinking in its service. That's what I am doing, that's what Buddha has done...

..., that's what all the masters have done. What I am saying is a thought, but behind this thought is emptiness. That emptiness has not been produced by thought, that emptiness is beyond thought. Thought cannot touch it, thought cannot even look at it. Have you observed one phenomenon? - that you cannot think about emptiness, you cannot make emptiness a thought. You cannot think about it, it is unthinkable...

.... If you can think about it, it will not be emptiness at all. Thought has to go for emptiness to come; they never meet. Once emptiness has come, it can use all kinds of devices to express itself. Insight is a state of no- thought. Whenever you see something, you always see when there is no thought. Here also, listening to me, being with me, sometimes you see. But those moments are gaps, intervals. One...

... thought has gone, another has not come, and there is a gap; and in that gap something strikes, something starts vibrating. It is like somebody playing on a drum: the drum is empty inside, that's why it can be played upon. That emptiness vibrates. That beautiful sound that comes out is produced out of emptiness. When you are, without a thought, then something is possible, immediately possible. Then you...

... can see what I am saying. Then it will not be just a word heard, then it will become an intuition, an insight, a vision. You have looked into it, you have shared it with me. Insight is a state of non-thinking, no-thought. It is a gap, an interval in the process of thought, and in that gap is the glimpse, the truth. The English word empty comes from a root which means at leisure, unoccupied. It is a...

.... Only in emptiness do you open to truth and truth enters in you. Only in emptiness do you become pregnant with truth. These are the three states of the mind. The first is content and consciousness. You always have contents in the mind - a thought moving, a desire arising, anger, greed, ambition. You always have some content in the mind; the mind is never unoccupied. The traffic goes on, day-in, day...

..., an interval. No thought is encountered, there is no thought before you. You are not asleep, you are awake - but there is no thought. This is meditation. The first state is called mind, the second state is called meditation. And then there is a third state. When the content has disappeared, the object has disappeared, the subject cannot remain for long - because they exist together. They produced...

... one of the things in India: knowledgeable people used to travel all over the country and defeat others in great debates and discussions, marathon debates. And that was thought to be one of the greatest things to do. If somebody had become victorious all over the country and he had defeated all the scholars, that was a great ego satisfaction. That man was thought to be bigger than kings, emperors...

.... That man was thought to be greater than the rich people. Sariputra was traveling. And naturally, you cannot declare yourself the victorious one if you have not defeated Buddha. So he had come for that. So he said, "Okay, if I have to wait for one year, I will wait." And for one year he was sitting there in silence with Buddha. In one year, the silence settled in him. And after one year...

... Buddha asked him, "Now we can discuss and you can defeat me, Sariputra. I will be immensely happy to be defeated by you." And he laughed and touched Buddha's feet and said, "Initiate me. In this one year's silence, listening to you, there have been a few moments when the insight has happened to me. Although I had come as the antagonist, I thought, 'While I am here sitting for one year...

... no distinction between this world and that world. There is no distinction between the profane and the sacred. Here, where I exist, all distinctions have disappeared, because distinctions are made by thought. When thought disappears, distinctions disappear. Sinners are created by thought, and saints are created by thought. Good and bad are created by thought. It is thought alone that makes...

... distinctions. Buddha says: When knowledge disappears, thought disappears. There is no duality. It is all oneness. There is a famous saying of Sosan: IN THE HIGHER REALMS OF TRUE SUCHNESS THERE IS NEITHER SELF NOR OTHER THAN SELF. WHEN DIRECT IDENTIFICATION IS SOUGHT, WE CAN ONLY SAY 'NOT TWO'. ONE IN ALL, ALL IN ONE: IF THIS IS REALIZED, NO MORE WORRY ABOUT YOUR NOT BEING PERFECT. ONE IN ALL, ALL IN ONE - IF...

... THIS IS REALIZED, NO MORE WORRY ABOUT YOUR NOT BEING PERFECT. There is no perfection, no imperfection. See it, and see it right now! Don't come later on and ask me how to do it. There is no 'how' either. 'How' brings knowledge - and knowledge is the curse. Without the distorting media of thought you fall into unity with the whole. Without thought functioning between you and the real, all distinctions...

... disappear, you are bridged. And that's what man is hankering for constantly. You are feeling uprooted, uprooted from the whole. That is your misery. And you are uprooted because of this distorting media of thought. Drop this distorting media of thought, drop these mediums, look into reality as it is, with no idea in your mind, with no idea of how it should be. Look with innocence. Look with not-knowing...

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