If you exploit people, you can always give a portion back to them. You can donate a little bit to the church, to some charitable institution, you can give some money to the poor people—these are the consolations—and a place for you will be reserved in heaven.
Don’t be such a fool.
it is something inside you. No charity can lead you there. But if you reach there your whole life becomes a charity; that is a totally different phenomenon. If you reach there, your whole life becomes compassion.
Be a businessman in your shop and don’t be a businessman at your home. And sometimes for a few hours forget even the home, the family, the wife, the children. For a few hours just be alone with yourself. Sink deeper and deeper into your own being. Enjoy yourself, love yourself. And slowly, slowly you will become aware that a great joy is welling up, with no cause from the outside world, uncaused from the outside. It is your own flavor, it is your own flowering. This is meditation.
Sitting silently, doing nothing, the spring comes and the grass grows by itself. Sit silently, doing nothing, and wait for the spring. It comes, it always comes, and when it comes, the grass grows by itself. You will see great joy arising in you for no reason at all. Then share it, then give it to people! Then your charity will be inner. Then it will not be just a means to attain to some goal; then it will have intrinsic value.
remaining transcendental, remaining in the world and yet a little above it. That is sannyas. It is not the old style sannyas, where you have to escape from your wife, your children, your business, and go to the Himalayas. That kind of thing has not worked at all. Many went to the Himalayas, but they carried their stupid minds with them. The Himalayas have not been of any help to them; on the contrary, they have destroyed the beauty of the Himalayas, that’s all. How can the Himalayas help you? You can leave the world, but you cannot leave your mind here. The mind will go with you; it is inside you. And wherever you are, your same mind will create the same kind of world around you.
she will take care of your field, the cow, the cat. Now from the cat, how far the man had moved!
“And the woman came and she started looking after him, and he was very happy for a few days. And she would massage his feet … and slowly, slowly, what was going to happen happened: They got married. And when you get married in India, at least one dozen children—one dozen is the minimum! So all meditation, all sannyas, disappeared.
“He remembered only when he was dying. He remembered again that when HIS master was dying he had told him, ‘Beware of the cats.’ That’s why he has told you. Now you be aware of the cats! Just one step in the wrong direction and you have to go the wrong way; and your mind is with you wherever you go.”
He was very angry. He said, “You don’t know me—I am a dangerous man! I can’t leave it to you. I have been living in this cave for thirteen years!”
We provoked him as much as we could and he was all fire, ready to fight, ready to kill! Then I said to him, “Wait—we will leave. We were just provoking you to show you that thirteen years have passed, but you have the same mind. Now this cave is ‘yours,’ because you have lived here thirteen years so it is yours. You had not brought it with your birth and you will not take it away when you die. And we are not going to stay here forever, just an overnight stay. We are just travelers, we are not monks. I have just come to see how many stupid people are living in these parts—and you seem to be the tops!”
You can leave the world … you will be the same. You will again create the same world, because you carry the blueprint in your mind. It is not a question of leaving the world, it is a question of changing the mind, renouncing the mind. That’s what meditation is.
6. Bliss Is the Goal, Meditation Is the Means
Bliss is the end; meditation is the bridge, the boat that takes you to the farther shore. Without meditation nobody has ever known what bliss is.
It is not pleasure. Pleasure is physiological, chemical; it has no depth and it is very momentary. For example, a sexual orgasm is pleasure. For a moment you feel on the top of the world, but only for the moment. And in the wake of that moment, deep sadness and depression sets in; hence, after making love people immediately fall asleep. That’s a way to avoid the sadness that is bound to come in.
Watch animals making love; after they have made love you will see sadness even on their faces. They don’t seem to be ecstatic. If you observe closely, you will see that they are disillusioned; they are feeling as if they have been cheated. And it is in fact, a trick of nature. Nature is cheating you. It has its purposes; nature wants to reproduce the species and nature has devised clever means. The cleverest is the pleasure that you attain for a moment. It is for that pleasure that you are ready to reproduce. If there were no pleasure at all, the whole sexual activity will look so silly. It would look like gymnastics or doing yoga … it would look foolish.
Only successful people know how tiring success is. Only rich people know how utterly disappointed they are—but they cannot even say so, because to say so seems to be even more foolish, people will laugh. They have wasted their whole lives accumulating wealth and now they say that it is stupid.
Mahavira and Buddha, who renounced their kingdoms, must have been really courageous people. It needs courage to renounce. It needs courage to recognize the fact, “This was all stupid and we have been living a stupid life up to now.”
Whenever ego is fulfilled, you feel happy—bliss is not happiness but a totally different phenomenon. It is not pleasure because it is not physiological. It is not happiness because there is no ego fulfillment.
On the contrary, it is dissolution of the ego, it is dissolving your separate entity into the whole. That’s what meditation is all about, merging, melting into the whole, totally forgetting that you are separate, remembering your unity with the whole.
That’s why Gurdjieff used to call his meditation process “self-remembering”; it is really a remembering. Buddha used to call his meditation, “right remembering.”
We are one with the whole, even though we think we are separate. We are inseparable. Just by thinking we are separate, we cannot become separate. All that is needed is a remembrance; all that is needed is dropping this false notion that we are separate. In those rare moments when you can put aside your ego, your personality, your body-mind complex, and you are just a watcher, a witness, a consciousness, you know the first taste of meditation. And with that, immediately great bliss comes, it rushes toward you from all directions, from all dimensions. All your inner emptiness is immediately filled. It becomes a lake of bliss. That is the end, and the method and the means is meditation. There is no other method, there is no other way.
Hence one has to learn to imbibe the spirit of meditation. However long it takes, whatsoever cost one has to pay for it, one has to be ready. Once you are ready to have it at any cost, then it is not difficult. That very readiness makes you worthy of it, and things become very simple.
7. Everybody Is a Born Mystic
A FRIEND HAS ASKED, “SURELY MEDITATION is for mystics. Why do you propose it for ordinary people and their children?”
First, I have never come across an ordinary person; they do not exist.
Not a single human being is ordinary because each human being is so unique. Each human being is created by God—how can he be ordinary? God never creates the ordinary. All his creation is rare. Each individual is so unique that he is never repeated. You never were before, you will never be again. You cannot find anybody who is just like you.
Forget about human beings.… Not even animals, not even trees, not even pebbles on a seashore—not even two pebbles—are alike. Wherever you find God’s signature, it is always the original, never the ordinary.
God is not a manufacturer, he is a creator. He does not manufacture people like cars on an assembly line. You can have many Ford cars exactly alike—that’s the difference between a machine and a man. A machine can be duplicated, a man cannot be duplicated, and the moment you start duplicating, imitating, you become more like a machine—then you are no longer respectful toward your humanity. That’s how robopathology is created.
everybody is a born mystic—because everybody carries a great mystery within him which has to be realized, everybody carries a great potentiality which has to be actualized. Everybody is born with a future. Everybody has hope. What do you mean by a mystic? A mystic is one who is trying to realize the mystery of life, who is moving into the unknown, who is going into the uncharted, whose life is a life of adventure, exploration.
But every child starts that way—with awe, with wonder, with great inquiry in his heart. Every child is a mystic. Somewhere on the way of your so-called growing you lose contact with your inner possibility of being a mystic, and you become a businessman or you become a clerk or you become a collector or you become a minister. You become something else, and you start thinking that you are this. And when you believe it, it is so.
My effort here is to destroy your wrong notions about yourself and to liberate your mysticism. Meditation is a way of liberating the mysticism, and it is for everybody—without any exception, it knows no exception.
“Surely meditation is for mystics. Why do you propose it for ordinary people and their children?” There is no one ordinary, and children are the most capable. They are natural mystics. Before they are destroyed by the society, before they are destroyed by other robots, by other corrupted people, it is better to help them to know something of meditation.
Meditation is not a conditioning, because meditation is not indoctrination. Meditation is not giving them any creed. If you teach a child to become Christian you have to give him a doctrine; you have to force him to believe things which naturally look absurd. You have to tell the child that Jesus was born out of a virgin mother—that becomes a fundamental. Now you are destroying the natural intelligence of the child. If he does not believe you, you are angry, and of course you are powerful and you can punish the child. You can torture the child in many ways. If he believes you it goes against his intrinsic intelligence. It looks like nonsense to him, but he has to compromise with you. And once he has compromised he starts losing his intelligence, he becomes stupid.
If you teach a child to be a Mohammedan, then again you will have to teach him a thousand and one absurdities. So is the case with Hinduism and with all kinds of creeds, dogmas. If you teach a child meditation you are not indoctrinating him. You don’t say he has to believe anything, you simply invite him to an experiment in no-thought. No-thought is not a doctrine, it is an experience. And children are very, very capable because they are very close to the source.
They have just come from the other world, they have not yet forgotten it completely. Sooner or later they will forget, but still the fragrance is around them. That’s why all children look so beautiful, so graceful. Have you even seen an ugly child?
Later in life it is very rare to find beautiful people. Then what happens to all beautiful children? Why do they turn into ugly persons? What accident, what calamity happens on the way?
They start losing their grace the day they start losing their intelligence. They start losing their natural rhythm, their natural elegance, and they start learning plastic behavior. They no longer laugh spontaneously, they no longer cry spontaneously, they no longer dance spontaneously. You have forced them into a cage. You have imprisoned them.
The chains are very subtle, they are not very visible. The chains are of thought—Christian, Hindu, Mohammedan. You have chained the child and he cannot see the chains, so he will not be able to see how he is chained, and he will suffer his whole life. It is such an imprisonment. It is not like throwing a man into a jail; it is creating a jail around a man, so wherever he goes the jail continues around him. He can go to the Himalayas and sit in a cave, and he will remain a Hindu, he will remain a Christian—and he will still think thoughts.
Meditation is a way to go within yourselves to that depth where thoughts don’t exist, so it is not indoctrination. It is not teaching you anything, in fact, it is just making you alert to your inner capacity to be without thought, to be without mind. And the best time is when the child is still uncorrupted.
8. Mind Is a Chatterbox
THE MIND IS SIMPLY A BIOCOMPUTER. When the child is born he has no mind; there is no chattering going on in him. It takes almost three to four years for his mechanism to start functioning.
The child is not interested in your answer; the child is simply enjoying that he can question. A new faculty has come into being in him.
You can turn any computer on or off—but you cannot turn the mind off. The switch does not exist.
This chattering is our education, and it is basically wrong because it teaches you only half of the process—how to use the mind. It does not teach you how to stop it so that it can relax—because even when you are asleep it goes on. It knows no sleep. Seventy years, eighty years it has worked, continuously.
If we can educate … and that’s what I am trying to impress on you, that it is possible. We call it meditation. It is possible to put a switch on the mind and turn it off when it is not needed. It is helpful in two ways: It will give you a peace, a silence, which you have never known before, and it will give you an acquaintance with yourself which, because of the chattering mind, is not possible. It has always kept you engaged. Second, it will give the mind rest, also. And if we can give the mind rest, it will be more capable of doing things more efficiently, more intelligently.
What is known in the world as charisma is simply a mind that knows how to relax and let energy collect, so when it speaks it is poetry, when it speaks it is gospel, when it speaks, it need not give any evidence or any logic—just its own energy is enough to influence people. People have always known that there is something … although they have never been able to exactly pinpoint what it is that they have called charisma.
A mind that is working day and night is bound to become weak, dull, unimpressive, somehow dragging. At the most it is utilitarian; you go to purchase vegetables, it is helpful. But more than that, it has no power.
For the being, the silence opens up a new universe of eternity, of deathlessness, of all that you can think of as blessing, as benediction; hence my insistence that meditation is the essential religion, the only religion. Nothing else is needed. Everything else is nonessential ritual.
Meditation is just the essence, the very essence. You cannot cut anything out of it. And it gives you both worlds: It gives you the other world—the divine, the world of godliness—and it gives you this world, too. Then you are not poor. You have a richness but not of money.
Meditation will make you ultimately rich by giving you the world of your innermost being—and also relatively rich, because it will release your powers of mind into whatever talents that you have. My own experience is that everybody is born with a certain talent and unless he lives that talent to its fullest, something in him will remain missing. He will go on feeling that somehow something is not there that should be.
Give mind a rest—it needs it! It is so simple: Just become a witness to it, and it will give you both things. Slowly, slowly the mind starts learning to be silent. And once it knows that by being silent it becomes powerful, then its words are not just words; they have a validity and a richness and a quality that they never had before—so much so that they go directly, like arrows. They bypass the logical barriers and reach to the very heart.
Then mind is a good servant, of immense power, in the hands of silence. Then the being is the master, and the master can use the mind whenever it is needed and can switch it off whenever it is not needed.
9. Mind Is a Social Phenomenon
MIND CAN EXIST ONLY IN THE SOCIETY; mind is a social phenomenon.
You cannot be angry when alone, you cannot be violent when alone, You cannot talk.
Mind is a societal by-product.
The mind remains the same, modern or old.
In the East it has been believed always that life goes on forever and ever. It is eternal, it is timeless—so there is no hurry; you will be here again and again. Millions of times you were here and millions of times you will be again here; there is no hurry. This life is neither the last nor the first, it is a long procession, and you are always in the middle—there is no beginning and no end. So there can be no hurry about time; enough time, more than enough, is available.
With Christianity there is only one life—this is the first and the last. Once you die you don’t have any time anymore; so you have a life span of seventy, eighty years at the most. There is so much to do, and so little time. That’s why in the West there is so much hurry; everyone is running because life is going. Every moment life is becoming less and less. Time is passing, you are dying, and you have so many desires to fulfill and no time to fulfill them, so anxiety is created.
It is said in one of the Tibetan scriptures that even if you have to go in a hurry, go slowly. if you run you will never reach; if you sit you can reach, but if you run you will miss.
In the East, time is a circular concept, just like seasons moving in a circle. The summer comes and then the summer will come again, and it has been and will always be so. The Eastern concept is nearer to truth than the Western, because every movement is in a circle. Earth moves in a circle, the sun moves in a circle, the stars move in a circle, life moves in a circle—every movement is circular. So time cannot be an exception; if time moves at all, it moves in a circle. The linear concept of time is absolutely wrong.
Buddha is not historic, Krishna is not at all; you can never really be certain whether Krishna was ever born or not, whether the whole thing was just a story or a history. But the East was never worried about it.
There is no need to be concerned with facts, because facts are repetitive. It is better to be concerned with the theme, not with the facts.
The East lives in myth; myth means a repetitive theme, the essential is always there.
linear concept of nonrepetitive life creates anxiety, so when you go into silence, alone, you become worried. One thing is: Time is wasted. You are not doing anything, you are just sitting. Why are you wasting your life? This time cannot be regained, because they go on teaching in the West that “time is money.”
It is absolutely wrong, because wealth is created by scarcity, and time is not scarce. The whole economics depends on scarcity: If something is scarce it becomes valuable. Time is not scarce, it is there always. You cannot finish it; it will always be there—so time cannot be economic. It is not scarce; it cannot be wealth.
You cannot sit there for three months, even three days are too much—you have wasted three days.
And what are you doing? The second problem arises—because in the West being is not very valuable, doing is valuable. They ask, “What have you done?”—because the time has to be used in doing something.
Hippies are a recent phenomenon, but the East has always been hippie oriented. We have created the greatest hippies of the world!—a Buddha, a Mahavira, not doing anything, just sitting and meditating, enjoying their being, just being blissful as they are, not doing anything. But we respected them—they were the supreme, the highest, the most respectable. Buddha was begging, but even kings had to come to bow to his feet.
No one would say you should work, or you should create something, you should be creative. In the East they thought that to be oneself is the highest creativity, and the presence of such a man was valuable. He could go into silence for years.
Mahavira was in silence for twelve years. He would not speak, he would not go into villages, he would not see anybody. When he finally started speaking, somebody asked him, “Why were you not speaking before?”
He said, “Speech becomes valuable only when you have attained silence, otherwise it is futile—not only futile, dangerous also, because you are throwing rubbish into others’ heads. So this was my effort: that I would speak only when talking had completely stopped inside. When the inner talk had disappeared, only then would I speak. Then it is not a disease.”
They are thinking in terms with which they have become acquainted—instant coffee—so they think there must be some instant meditation.
No, there is no key. It is a long effort, it is a deep patience. The more you are in a hurry, the longer it will take. So remember this: If you are not in any hurry it may happen this very moment. When you are not in a hurry the right quality of mind is there, silence is there.
it is within you. When you are not in a hurry you will feel it; when you are in a hurry you cannot feel it because you are so tense. If you are not going anywhere at all, then you can feel it more immediately.
In Japan meditation is called zazen. Zazen means simply sitting and not doing anything. So Zen priests, monks, have to sit for six hours a day or even more; the master never gives them anything to do, they have just to sit. They have trained themselves for just sitting, not asking for anything to do, not even a mantra—just sitting.
It is very arduous. It looks easy but is very arduous, because the mind asks for some work, something to be done. The mind goes on saying, “Why? Why waste time? Why just go on sitting? What is going to happen by just sitting?” But for three years, or even more, the seeker sits. Then, by and by, the mind drops asking.
you start realizing a new life force within you which was always there but you were so occupied you couldn’t listen to it, you couldn’t feel it. Unoccupied, you start feeling it.
Mind has always been creating problems and loneliness. Go in aloneness at least for three months, and decide beforehand that whatsoever happens you are not going to listen to the mind. Decide beforehand that you are ready to waste three months, so there is no need to think again and again that you are wasting time. You have decided that you are going to waste three months, and you are not going to do anything—you will simply sit and wait. A miracle is possible.
Just within these three months, some day suddenly you will become aware of your being. When there is no doing, you become aware of being. When there is too much doing you go on forgetting the being that is hidden behind.
10. Mind Thinks—Meditation Knows
Either you can have mind or you can have meditation, because mind is thinking and meditation is silence. Mind is groping in the dark for the door. Meditation is seeing. There is no question of groping, it knows the door.
This is a very fundamental reason why man cannot become meditative—or why very few people have dared to become meditative.
Our training is of the mind. Our education is for the mind. Our ambitions, our desires, can only be fulfilled by the mind. You can become president of a country, prime minister, not by being meditative but by cultivating a very cunning mind. The whole education is geared by your parents, by your society, so that you can fulfill your desires, your ambitions. You want to become somebody. Meditation can only make you a nobody.
Who wants to become a nobody?
Everybody wants to go higher on the ladder of ambitions. People sacrifice their whole life to become somebody.
“Why are you carrying this lamp, unnecessarily wasting the oil and becoming a laughingstock?”
Diogenes used to say, “I have to keep it, because I am looking for the authentic, real man. I have not come across him yet. I come across people but they are all wearing masks, they are all hypocrites.”
So he said, “Perhaps you are unaware of the person who has come to meet you.” Diogenes laughed.
he himself does not know who he is.
“I am Alexander the Great.”
This man thinks himself the greatest man in the world. That is a sure sign of an inferiority complex. Only people who suffer from inferiority pretend to be great;
What will you do when you have conquered the world?”
Alexander said, “I have never thought about it, to be frank with you. Perhaps I will relax and rest when I have conquered the world.”
“Do you listen? This man is mad. He is seeing me already resting, relaxing—without conquering a thing! And he will relax when he has conquered the whole world.”
Alexander felt ashamed. There was truth, so clear, so crystal clear—if you want to rest and relax, you can rest and relax now. Why postpone it for tomorrow? And you are postponing it for an indefinite time. Meanwhile you will have to conquer the whole world, as if conquering the whole world is a necessary step in being relaxed and finding a restful life.
Just twenty-four hours more and he would have at least been back in his capital, in his home—not in the real home that Diogenes was pointing at, but at least in the house that we all try to make into a home.
The home is inside. Outside there are only houses. But he could not even reach the outside house. He died twenty-four hours before reaching Athens.
Kabir said: “I have used the clothes of life with such care and such awareness that I have returned to God his gift exactly as it was given to me.”
I said, “I don’t want to use my talent and my genius to become anybody. I simply want to relax into myself and be myself, anonymous, because my decision is in favor of meditation, not in favor of mind. Whatever you are saying is mind—and I have to use the mind, but the more you use the mind the farther away it takes you from yourself.”
This is the reason why man is not meditative:
The whole society forces him to be in a state of mind, not in a state of meditation.
If you are running to get something outside yourself, you have to be subservient to the mind. If you drop all ambitions and you are concerned more about your inner flowering; if you are more concerned about your inner juice so that it can flow and reach to others, more concerned about love, compassion, peace … then man will be meditative.
11. The Psychology of the Buddhas
SIGMUND FREUD INTRODUCED PSYCHOANALYSIS into the world. It is rooted in analyzing the mind. It is confined to the mind. It does not step out of the mind, not even an inch. On the contrary, it goes deeper into the mind, into the hidden layers of the mind, into the unconscious.
It does not give you meaning, it does not give you significance. It does not give you insight into the reality of things. It does not take you beyond time, beyond death. It is at the most a helpful device for those who have gone so abnormal that they have become incapable of coping with their daily life—they cannot live with people, they cannot work, they have become shattered. Psychotherapy provides them a certain togetherness—not integrity, mind you, but only a certain togetherness. It binds them into a bundle. They remain still fragmentary. Nothing becomes crystallized in them, no soul is born. They don’t become blissful, they are only less unhappy, less miserable.
Psychology helps them to accept the misery. It helps them to accept that this is all that life can give to you, so don’t ask for more. In a way, it is dangerous to their inner growth, because the inner growth happens only when there is a divine discontent. When you are absolutely unsatisfied with things as they are, only then do you go in search, only then do you start rising higher, only then do you make efforts to pull yourself out of the mud.
The psychology of the buddhas is neither analysis nor synthesis; it is transcendence, it is going beyond the mind. It is not work within the mind, it is work that takes you outside the mind. That’s exactly the meaning of the English word ecstasy—to stand out.
When you are capable of standing out of your own mind, when you are capable of creating a distance between your mind and your being, then you have taken the first step of the psychology of the buddhas. And a miracle happens: When you are standing out of the mind all the problems of the mind disappear, because mind itself disappears; it loses its grip over you.
Psychoanalysis is like pruning leaves of the tree, but new leaves will be coming up. It is not cutting off the roots. And psychosynthesis is sticking the fallen leaves back onto the tree again—gluing them back to the tree. That is not going to give them life either. They will look simply ugly; they will not be alive, they will not be green—they will not be part of the tree but glued, somehow.
The psychology of the buddhas cuts the very roots of the tree which create all kinds of neuroses, psychoses, which create the fragmentary man, the mechanical man, the robotlike man.
Psychoanalysis takes years, and still the man remains the same. It is renovating the old structure, patching up here and there. It has not transformed the consciousness of the man.
The psychology of the buddhas does not work within the mind. It has no interest in analyzing or synthesizing. It simply helps you to get out of the mind so that you can have a look from the outside. And that very look is a transformation. The moment you can look at your mind as an object you become detached from it, you become disidentified from it; a distance is created, and roots are cut.
If you are identified you feed the mind; if you are not identified you stop feeding it. It drops dead on its own accord.
If I jump into the stream I will make it dirty again. If I jump into the mind more noise is created, more problems start coming up, surfacing. Sitting by the side I learned the technique.
“Now I will be sitting by the side of my mind, too, watching it with all its dirtiness and problems and old leaves and hurts and wounds, memories, desires. Unconcerned I will sit on the bank and wait for the moment when everything is clear.”
And it happens of its own accord, because the moment you sit on the bank of your mind you are no longer giving energy to it. This is real meditation. Meditation is the art of transcendence.
Buddhas have always talked about meditation, awareness.
Meditation, awareness, watchfulness, witnessing—that is the uniqueness. No psychoanalyst is needed. You can do it on your own; in fact, you have to do it on your own.
Be more aware of your mind. And in being aware of your mind, you will become aware of the fact that you are not the mind, and that is the beginning of the revolution.
Mind functions like a rock and keeps you. It keeps you within the field of gravitation. The moment you are no longer attached to the mind, you enter the buddhafield. When gravitation loses its power over you, you enter into the buddhafield. Entering the buddhafield means entering into the world of levitation. You start floating upward. Mind goes on dragging you downward.
12. Self-Awareness, Not Self-Consciousness
SELF-CONSCIOUSNESS IS A DISEASE. Self-awareness is health.
In self-consciousness the emphasis is on the self. In self-awareness the emphasis is on the awareness.
Self-consciousness is disease because you are continuously conscious of the self—“How are people feeling about me? How are they judging me? What is their opinion: Whether they like me or not, they accept me or reject me, they love me or not.” Always the “me,” the “I,” the ego remains the center. This is a disease. Ego is the greatest disease there is.
if from self the focus goes to consciousness, now you are not worried whether people reject you or accept you. What their opinion is, that doesn’t matter. Now you want to be aware in every situation. Whether they reject or they accept, whether they love or hate, whether they call you a saint or a sinner, that doesn’t matter. What they say, what their opinion is—that is their business and their problem to decide for themselves. You are simply trying to be aware in every situation.
Somebody comes, bows down to you, he believes you are a saint: You don’t bother about what he says, what he believes. You simply remain alert, you remain aware so that he cannot drag you into unawareness, that’s all. Somebody comes and insults you and throws an old shoe at you: You don’t bother about what he is doing. You simply try to be alert.
In appreciation or condemnation, in failure or success, you remain the same. Through your awareness you attain to a tranquility, which cannot be disturbed in either way. You become free of people’s opinions.
A political person is self-conscious—emphasis on self, always worried about the opinion of the people. He depends on people’s opinions, their votes.
Now, I would like to say a very paradoxical thing to you—it appears paradoxical, and is a simple truth: People who are self-conscious—emphasis on the self—have no self. That’s why they are so self-conscious, afraid—anybody can take their self away. They don’t have their self. They are not masters. Their self is borrowed, borrowed from you. Somebody smiles, their self is given support. Somebody insults, a prop has been taken away; their structure shakes.
Their identity is broken. If everybody smiles and says, “You are great,” they are great.
A man who is religious, self-conscious—emphasis on consciousness—has a self, an authentic self. You cannot take that self away from him. You cannot give it to him and you cannot take it from him. He has attained to it. If the whole world goes against him, his self will be with him. If the whole world follows him, his self will not be in any way added to, increased—no. He has really some authentic reality—a center exists in him.
A person is a president, suddenly he becomes somebody. Then he is no longer a president—then he is nobody. Then all the newspapers forget about him.
People who are inferior always try to prove their superiority by their possessions.
Let me summarize it: People who don’t have a being try to gain a being through having things—posts, names, fame.
Remember this: Self-consciousness—emphasis on self—is a deep disease, disease in the depth. One should get rid of it. Self-consciousness—emphasis on consciousness—is one of the most holy things in the world, because it belongs to healthy people, those who have attained to their center. They are conscious, aware. They are not empty; they are fulfilled.
13. Osho Active Meditations for Modern Man
Once the chaos is thrown out, a silence starts happening to you.
You will not need to pass through a stage of madness in your journey, as many people in the past have had to do. That’s the beauty of these techniques. The madness is being thrown out already. It is built in to the technique.
But if you sit silently as so many of the old traditions will suggest … For example Patanjali, the founder of yoga;
it seems they were not needed in his time. People were naturally very silent, peaceful, primitive. The mind was yet not functioning too much.
For example, a woodcutter: He need not have any catharsis because just by cutting the wood, all his murderous instincts are thrown out. Cutting wood is like murdering a tree. A stonecutter need not do cathartic meditation. The whole day he is doing it. But for the modern man things have changed. Now you live in such comfort that there is no possibility of any catharsis in your life.
Those who know about the deeper centers of brain say that people who work with their hands have less anxiety, less tension, they sleep better.
Let your silence be creative; do something with it.
Millions of things are possible because nothing is more creative than silence.
No need to become a great poet. Those ambitions of being great are of the mind, not of the silence.
Once you know that the more you celebrate, the more is given to you, the more you share—the more you become capable of receiving it. Each moment it goes on growing.
You are the creator of your whole world around you; remember this.
Energy has to be creative. If you don’t use it for happiness, the same energy will be used for unhappiness.
So you will have to be constantly aware, and whenever there is a beautiful moment, let it grip you, possess you, and enjoy it in such a totality.
Only this moment is left, pure, intense with energy. Live it! If it is silence, be grateful. If it is blissful, thank God, trust it. If you can trust, it will grow.