Search This Blog:

11 DECEMBER 1931 AND 19 JANUARY 1990

I would like more and more writers, poets, film makers to steal as much as they can, because truth is not my property, I am not its owner. let it reach in any way, in anybody's name, in any form, but let it reach. Beyond Psychology#3 Q#2 : Osho

If you really want to know who I am, you have to be as absolutely empty as I am. Then two mirrors will be facing each other, and only emptiness will be mirrored: two mirrors facing each other. But if you have some idea, then you will see your own idea in me."

"Only that which cannot be taken away by death is real. Everything else is unreal, it is made of the same stuff dreams are made of." ~OSHO♥

Sunday, 19 October 2014

OSHO On Why Masters Criticize Each Other



The question you have asked is almost impossible to answer for the simple reason that you are not enlightened yet. You don't know the ways of the enlightened ones. You don't know their devices, you don't know their methods; hence the misunderstanding. An ancient story may help you.... In a great city there were two sweet shops, and one day the owners of both the shops started fighting with each other. Naturally they had no other way to fight, so they started throwing sweets at each other. And the whole city gathered and people were enjoying the sweets that were falling on the street.

When two enlightened masters criticize each other it brings tremendous joy to those who can understand. Its taste is just unbelievable. They are not enemies, their fight is not of the ego. Their fight has a totally different context.

They fight because they know one thing: that the goal is one, but the paths are many. And each master has to defend his path, knowing perfectly well that other paths are as valid as his. But if he starts saying that all the paths are valid, he will not have the impact, the influence on his people. The journey is long and he needs absolute trust.

He is not a philosopher propounding a system of philosophy. His basic concern is that your commitment to the path should be total. To make it total he condemns all other paths, he criticizes all other ways. It is just out of compassion for you. He knows the people on the other path will also reach; and he knows that out of compassion the master on the other path has to criticize him, has to criticize his ways.

This is just a simple methodology to protect the disciple from influences that can take him astray. And the mind is very, very clever in going astray. If all the paths are valid, then what is the necessity of commitment? If all the paths are valid, then what is the necessity of being total?

If all the paths are valid, then why not travel all the paths, why not go on changing, enjoying different ways, different methods, different sceneries? Each path will pass through different lands; there are paths that will go through the desert, and there are paths which will go through the mountains, and there are paths which will pass through beautiful flowering trees.

But if you travel some time on one path and then you change the path, you will have to start again from ABC. Whatever you have learned on one path is invalid on another path, and if you go on keeping it within you it is going to create tremendous confusion. You are already in a great mess; no master wants you to be more confused!

Your mind always wants change. It does not know devotion; it loves fashions, its interest is always in some novelty. So it will go on moving from one path to another path, becoming more and more confused because each path has its own language, each path has its own unique methods, and each master is going to defend his path against all the other paths.

If you move on many paths you will collect contradictory arguments; you will become so much divided you will not know what to do. And if it becomes your habit to change paths because the new has a certain attraction for the mind, you will move a few feet on one path, a few feet on another path, but you will never complete the journey.

One day Jalaluddin Rumi took all his students, disciples and devotees to a field. That was his way to teach them things of the beyond, through the examples of the world. He was not a theoretician, he was a very practical man. The disciples were thinking,What could be the message, going to that faraway field... and why can't he say it here?

But when they reached the field, they understood that they were wrong and he was right. The farmer seemed to be almost an insane man. He was digging a well in the field and he had already dug eight incomplete wells. He would go a few feet and then he would find that there was no water. Then he would start digging another well... and the same story was continued. He had destroyed the whole field and he had not yet found water.

The master, Jalaluddin Rumi, told his disciples, Can you understand something? If this man had been total and had put his whole energy into only one well, he would have reached to the deepest sources of water long ago. But the way he is going he will destroy the whole field and he will never be able to make a single well. With so much effort he is simply destroying his own land, and getting more and more frustrated, disappointed: what kind of a desert has he purchased? It is not a desert, but one has to go deep to find the sources of water.

He turned to his disciples and asked them, "Are you going to follow this insane farmer? Sometimes on one path, sometimes on another path, sometimes listening to one, sometimes listening to another... you will collect much knowledge, but all that knowledge is simply junk, because it is not going to give you the enlightenment you were looking for. It is not going to lead you to the waters of eternal life."

Masters enjoy tremendously criticizing others. If the others are really enlightened, they also enjoy being criticized. They know that the purpose of both is the same: to protect the vagrant mind of the disciple. To keep him on one track, they have to deny that there is any other path anywhere that can lead you except this one.

This is not said out of an egoistic attitude; this is said out of love. This is simply a device to make you committed, devoted. The journey is long, the night is long, and if you go astray you can go on round and round for eternity without finding anything.

Gautam Buddha criticized the seers of the Vedas, he criticized the seers of the Upanishads, he criticized Mahavira, he criticized everybody that he could find, Krishna, Rama, all the Hindu gods. Continuously for forty years he was criticizing every old scripture, every old prophet, every old savior.

But he was not an enemy of anyone. He was criticizing all those people so that you could be unconditioned, so that you could be freed from the clinging with the past which cannot help you. When a living enlightened being is present, he cannot allow you to remain clinging with the dead, which can only be a weight on your heart but cannot become wings for your freedom.

It needs tremendous insight and meditative understanding to have a little glimpse of the world of an enlightened person. I have criticized many: only a few of them were enlightened; most of them were simply frauds. The frauds have to be absolutely exposed to humanity.

Even those who were enlightened have become only a tradition, a convention, a dead belief. You have to be freed from their grip also, because they cannot help you, they can only hinder your path. They can become your chains, but they cannot become your freedom.

I can become your freedom. I am your freedom.

When I am gone I hope there may be still courageous people in the world to criticize me, so that I don't become a hindrance on anybody's path. And those who will criticize me will not be my enemies; neither am I the enemy of those whom I have criticized. The working of the enlightened masters just has to be understood.

You should remember only one word, and that is compassion, compassion for you, compassion for all those who are still not centered in their being, who are still far away from themselves, who have to be called back home.

OSHO, from Satyam Shivam Sundram

Monday, 22 September 2014

Breathe Watching Meditation

  1. Watching the Breath

Breath-watching is a method that can be done anywhere, at any time, even if you have only a few minutes available. You can simply watch the rise and fall of your chest or belly as the breath comes in and goes out, or try this version….

Step 1: Watch the In Breath

Close your eyes and start watching your breath. First, the inhalation, from where it enters your nostrils, right down into your lungs.

Step 2: Watch the Gap That Follows

At the end of the inhalation there is gap, before the exhalation starts. It is of immense value. Watch that gap.

Step 3: Watch the Out Breath

Now watch the exhalation.

Step 4: Watch the Gap That Follows

At the end of the exhalation there is a second gap: watch that gap. Do these four steps for two to three times – just watching the breathing cycle, not changing it in anyway, just watching the natural rhythm.

Step 5: Counting In Breaths

Now start counting: Inhalation – count 1 (don’t count the exhalation), inhalation – 2, and so on, up to 10. Then count from 10 back to 1. Sometimes you may forget to watch the breath or you may count beyond 10. Then start again, at 1.

“These two things have to be remembered: watching, and particularly the gaps at the top and the bottom. The experience of that gap is you, your innermost core, your being. And second: go on counting, but not more than up to 10; and come back again to 1; and only count the inhalation.

These things help awareness. You have to be aware, otherwise you will start counting the exhalation, or you will go over 10.

If you enjoy this meditation, continue it. It is of immense value.”

♥ Osho ♥

Saturday, 6 September 2014

ध्यान के लिए सातत्य अनिवार्य है - ओशो

जितना गहरा सातत्य होगा, उतने ही अनुभव की प्रगाढ़ता होगी। अक्सर ऐसा हो जाता है कि दो दिन किया, एक दिन नहीं किया, तो आप फिर उसी जगह खड़े हो जाते हैं, जहां आप दो दिन करने के पहले थे। कम से कम तीन महीने के लिए तो एकदम सातत्य चाहिए। जैसे हम कुआं खोदते हैं, एक ही जगह खोदते चले जाते हैं। आज एक जगह खोदें, फिर दो दिन बंद रखें, फिर दूसरे दिन दूसरी जगह खोदें, फिर चार दिन बंद रखें, फिर कहीं खोदें। वह कुआं कभी बनेगा नहीं। वह बनेगा नहीं। जलालुद्दीन रूमी एक दिन अपने विद्यार्थियों को लेकर जो ध्यान सीख रहे थे, सूफी फकीर था, एक खेत में गया। और उन विद्यार्थियों से कहा, जरा खेत को गौर से देखो! वहां आठ बड़े-बड़े गड्ढे थे। उन विद्यार्थियों ने कहा, पूरा खेत खराब हो गया। यह मामला क्या है? रूमी ने कहा, खेत के मालिक से पूछो। उस मालिक ने कहा कि मैं कुआं खोद रहा हूं। पर उन्होंने कहा कि तुमने आठ गड्ढे खोदे, अगर तुम एक ही जगह इतनी ताकत लगा देते आठ गड्ढों की, तो न मालूम कितने गहरे कुएं में पहुंच जाते। तुम यह कर क्या रहे हो?

उसने कहा कि कभी काम पिछड़ जाता है, बंद हो जाता है। फिर मैं सोचता हूं, पता नहीं उस जगह पानी हो या न। फिर दूसरी जगह शुरू करता हूं। वहां भी नहीं मिलता, फिर तीसरी जगह शुरू करता हूं, फिर चौथी जगह। आठ गड्ढे तो खोद चुका, लेकिन कुआं अब तक नहीं खुदा है।

रूमी ने कहा कि देखो, तुम भी अपने ध्यान में कुआं खोदते वक्त खयाल रखना। यह किसान बड़ा कीमती है। तुम भी ऐसी भूल मत कर लेना। इसने ज्यादा नुकसान नहीं उठाया, केवल खेत खराब हुआ। तुम ज्यादा नुकसान उठा सकते हो, पूरा जीवन खराब हो सकता है।

अक्सर ऐसा होता है, अक्सर ऐसा होता है, आप में से कई ने न मालूम कितनी बार ध्यान शुरू किया होगा, फिर छोड़ दिया। फिर शुरू करेंगे, फिर छोड़ देंगे। नहीं; कम से कम तीन महीना बिलकुल सतत। और तीन महीना क्यों कहता हूं? क्या इसलिए कि तीन महीनों में सब कुछ हो जाएगा?

जरूरी नहीं है! लेकिन एक बात पक्की है कि तीन महीने में इतना रस जरूर आ जाएगा कि फिर एक भी दिन बंद करना असंभव है। तीन महीने में हो भी सकती है घटना। नहीं होगी, ऐसा भी नहीं कहता हूं। तीन दिन में भी हो सकती है, तीन घंटों में भी, तीन क्षण में भी हो सकती है। आप पर निर्भर करता है कि कितनी प्रगाढ़ता से आपने छलांग मारी। लेकिन तीन महीना इसलिए कहता हूं कि मनुष्य के मन की कोई भी गहरी पकड़ बनने के लिए तीन महीना जरूरी सीमा है।
आपको शायद पता न हो, अगर आप नये घर में रहने जाएं तो कम से कम तीन सप्ताह लगते हैं आपको इस बात को भूलने में कि वह नया घर है। वैज्ञानिक बहुत प्रयोग किए हैं, तब वे कहते हैं कि इक्कीस दिन कम से कम लग जाते हैं, पुरानी चीज बनाने में नई चीज को। नये मकान में आप सोते हैं पहले दिन तो नींद ठीक से नहीं आती। वैज्ञानिक कहते हैं कि नींद की नार्मल स्थिति लौटने में कम से कम इक्कीस दिन, तीन सप्ताह लग जाते हैं।

जब एक मकान बदलने में तीन सप्ताह लग जाते हों, तो चित्त बदलने में तीन महीने को बहुत ज्यादा तो नहीं कहिएगा न! तीन महीने बहुत ज्यादा नहीं हैं। बहुत थोड़ी सी बात है। तीन महीने सतत, इसका संकल्प लेकर जाएं कि तीन महीने सतत करेंगे। नहीं लेकिन बड़ा मजा है! कोई कहता है कि नहीं, आज थोड़ा जरूरी काम आ गया। कोई कहता है, आज किसी मित्र को छोड़ने एयरपोर्ट जाना है। कोई कहता है, आज स्टेशन जाना है। कोई कहता है, आज मुकदमा आ गया। लेकिन न तो आप खाना छोड़ते हैं, न आप नींद छोड़ते हैं, न आप अखबार पढ़ना छोड़ते हैं, न आप सिनेमा देखना छोड़ते हैं, न सिगरेट पीना छोड़ते हैं। जब छोड़ना होता है तो सबसे पहले ध्यान छोड़ते हैं, तो बड़ी हैरानी होती है। क्योंकि और भी चीजें छोड़ने हैं आपके पास। और भी चीजें छोड़ने की हैं, उनमें से कभी नहीं छोड़ते। तो ऐसा लगता है कि जिंदगी में यह ध्यान और परमात्मा, हमारी जो फेहरिस्त है जिंदगी की, उसमें आखिरी आइटम है। जब भी जरूरत पड़ती है, पहले इस बेकार को अलग कर देते हैं, बाकी सब को जारी रहने देते हैं।

नहीं; ध्यान केवल उन्हीं का सफल होगा, जिनकी जिंदगी की फेहरिस्त पर ध्यान नंबर एक बन जाता है। अन्यथा सफल नहीं हो सकता है। सब छोड़ दें, ध्यान मत छोड़ें। एक दिन खाना न खाएं, चलेगा; थोड़ा लाभ ही होगा, नुकसान नहीं होगा। क्योंकि चिकित्सक कहते हैं कि सप्ताह में एक दिन खाना न खाएं तो लाभ होगा। एक दिन दो घंटे न सोएं तो बहुत फर्क नहीं पड़ेगा। कब्र में सोने के लिए बहुत घंटे मिलने वाले हैं।

ओशो ध्यान दर्शन /10

Saturday, 30 August 2014

Enlightened Japanese Priestess and Beloved Master Osho

We were sewing peacefully in the sewing room in Lao Tzu House when there was a call for Japanese Geeta to come to Neelam’s office. Someone had arrived and translating help was need. On her return Geeta told us that an old Japanese lady called Tamo–San, a priestess from a temple near Kamakura, south of Tokyo, had arrived with three disciples. She explained that she had come to visit Osho to give all her energy to him as he could reach people worldwide in a way that she could not. We were awed to hear this amazing story and were very curious to see how Osho would respond. In Buddha hall that evening I could see the exquisite tiny lady sitting in the front row with her disciples. She seemed so light and so full of light and so very still. When Osho walked on to the podium, unusually Anando came with him. I saw that she was carrying a beautifully carved brass bowl.
Osho walked to the edge of the podium and gestured to Tamo–San to come to him. She gracefully got up and stood in front of him, smiling up at him. He took the bowl from Anando, picked up a handfuls of rose petals and gently showered Tamo–San with the petals. When they were finished he namasted to her, she bowed in the Japanese way to him and they both returned to their seats. I was transfixed. What was I witnessing? There seemed to be a transmission without words, a conveying of knowing and understanding – and an exchange of infinite love.
Tamo–San left the next day without saying a word of what had transpired.

Tuesday, 12 August 2014

OSHO Hindi eBooks - Free Download

Click the link below to download OSHO eBooks in Hindi - FREE:
  1. Aankhon Dekhi Sanch 
  2. Aath Pahar Youn Jhumte 
  3. Agyat_Ki_Aur 
  4. Ajhoon Chet Ghawar 
  5. Ami_Jharat_Bigsat_Kanwal 
  6. Amrit Dwar 
  7. Amrit Ki Disha
  8. Anand Ganga
  9. Anant Ki Pukar
  10. OSHO Ka Charismatic Jivan 
  11. Death is Divine ~ MARO HEY JOGI MARO
Note: More eBooks will be added in the upcoming days.

Feel free to request any eBook you are looking for and if I have got it will upload it.


|| OSHO ||