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Osho meditation the true name on Nanak Omkar Guru Mulla nasruddin Ananda Karma Mahavir Asrava jijara buddha Ch9Pt4

Ch9Pt4 Osho Meditation True Name Nanak Omkar Guru Mulla Nasruddin Ananda Karma Mahavir Asrava Jijara Buddha

There are two hazards: you can either lose yourself in others or get lost in your own self. God is beyond both. If you remember your aloneness in a crowd and are aware of His presence in your solitude, you will never go astray.

Nanak says, He who is dyed in the hue of love becomes pure within. He has undergone an internal bath.

TO BE SAINT OR SINNER ARE NO EMPTY WORDS;

ALL OUR ACTIONS HAVE BEEN RECORDED.

MAN SOWS AND HE HIMSELF REAPS THE HARVEST.

To claim you are trying hard to be virtuous brings about no change within you. By thinking or by speaking about it nothing ever happens. It is not strange that we talk a great deal about virtue and good deeds, whereas we never think or speak about sins, we only do them. If you are told to hold yourself back for a minute when anger comes, you will say it is impossible, anger cannot be postponed. How can you withhold anger when the withholder is not present when anger comes. Where are we when anger comes?

If you are told to meditate you say: Not today, I have no time. Besides, you feel what's the hurry? We still have such a long way to go in life and these things are intended for the end of life when death is about to come. Remember you can never feel death coming; not even the dying man feels death.

A politician died and Mulla Nasruddin was called upon to make a condolence speech. The Mulla said something noteworthy: "God's kindness is so great. Whenever we die, we die at the end of life. Imagine what disaster it would be if death came at the beginning or in the middle of life!"

And we keep putting off the end. It never seems to come until it actually arrives. Others come to know when one's end has come; the one who dies has gone before he knows it!

So, if you understand correctly, you never die. You remain always alive in your thoughts. The occurrence of death you do not know -- others know it. You are weaving fresh plans for life even in the moment of death. You put off death for the morrow. All that is auspicious we keep putting off; all that is not we do immediately.

The day you do the opposite, you will be dyed in the color of His name. Then you will put off the inauspicious and carry out the auspicious immediately. When the feeling to give arises, give immediately. Don't trust yourself too much; your mind will devise a thousand tricks in a second to make you forget.

Mark Twain wrote that once he went to a convention to hear a minister speak. After five minutes, being very impressed and moved, he decided to donate the hundred dollars he had with him to the minister's cause. After ten minutes, he wrote, the thought arose in him that a hundred dollars was too much; fifty would do equally well. As soon as the thought of the hundred dollars appeared he lost all connection with the clergyman, because the internal dialogue had taken over. Before half an hour had elapsed he was down to five dollars. When the lecture was over he thought: "No one knows I intended to give one hundred dollars. And who gives so much? People don't even give one. I think one dollar is more than enough." By the time the collection plate came to him, he writes, "The dollar didn't come out of my pocket. Instead I picked up a dollar from the plate... who was watching? No one. No one would ever know."

Don't trust yourself too much about doing the right thing; it is often rather difficult. At certain moments, when you are on the peaks, the impulse to do good arises within you. If you lose that opportunity it may never come your way again. Never indulge in righteous thought, because the auspicious is the very thing which is not to be thought about but acted on. When you feel like giving, give! When you feel like sharing, share! When you feel like renouncing, renounce! When you feel like taking sannyas, take it! Do not lose a moment, because nobody knows when that moment will come into your life again, or whether it will come at all.

And when the inauspicious, the evil, arises within you -- stop! Defer it for twenty-four hours. Make it a rule: if you want to harm someone, do it a day later. What's the hurry? Death is not standing at your door; and even if it is, what is the harm? At the most, the enemy will not have been damaged, that's all!

If you can put off a negative act for one day you will be incapable of doing it, because the frenzy to do harm is momentary. Just as the impulse to do good comes in a moment, so also the frenzy for evil is momentary. If you can bring yourself to desist at that moment, you will realize how futile your action would have been. Restrain a murderer for a moment, and he cannot kill. If a man is about to jump into a river to drown himself, interrupt him for a short while and he will no longer try to kill himself. Certain acts are possible only in certain moments. Within you are moments of both dense insensibility and intense awareness.

At times of heightened awareness you are filled with love and creativity. In moments of intense insensibility you are overwhelmed with senseless destruction. In your frenzy you wish to destroy, then later you repent, but this is empty and worthless. If you must repent, repent after doing some good. What is the sense of repenting after sin? But that is what you always do -- first sin, then repent. And good deeds? Since you never do them, the question of repentance doesn't arise.

Nanak says nothing happens by thinking, nor by saying. Sin and virtue have nothing to do with words, but with acts. Your account before God is not in words but in deeds. He judges you by your actions, by what you are. What you have said, what you have learned, what you have thought, has no relevance here. The final outcome rests on your actions. Nanak says man sows and reaps the harvest himself.

Generally we say others cause our trouble, but success we achieve for ourselves. Failures are due to obstruction by others; all that is good is my own attainment. This way of thinking is absolutely wrong. Whatever happens in your life is part of the chain of your actions, part of your karma; you are responsible for all that is good or bad, auspicious or inauspicious, flowers or thorns. The day a person accepts and experiences total responsibility for himself a transformation begins to take place within.

As long as you blame others, there can be no transformation. If others are the cause of your misery, what can you do? Until such time as they all change, your misery must continue unabated. And how can you change others? There is no other way but to bear your sorrow. There is no other alchemy than religion to transform misery.

It takes time for seeds to bear fruit; and because of this, you completely forget that you had sown the seed when the fruits begin to appear. Because of this forgetfulness, you attribute your woes to others. Remember, nobody is worried about you. Each is worried about himself: others are plagued by their own ills and you are plagued by your own. Each person must seek out the thread of his own actions. Recognize well this fact and only then is a profound transformation possible. As soon as you understand that you are responsible, something can be done. The first thing you must do is recognize and accept quietly the reactions and results of your past actions. It makes no sense to produce fresh turmoil while reaping the fruit of your past actions. Only this way can your past actions be neutralized.

A man spat on Buddha. Buddha quietly wiped his face with his cloak. The man was very angry and so were Buddha's disciples when it happened. After he left Ananda could not contain himself. "This is sacrilege!" he exclaimed. "Moderation doesn't mean that anyone can get away with doing whatever he wants to you. That way would inspire others to do likewise. Our hearts are burning! We cannot bear the insult."

Buddha answered, "Don't be unnecessarily excited, lest that become a link in your chain of karmas. I must have hurt him sometime and now he has cleared the debt. I may have insulted him somehow and now we are quits. I came to this village expressly for him. Had he not spat on me I would have been in a quandary. He has solved my dilemma. Now my account is closed. This man has freed me from some past action of mine. I am grateful to him.

"And why are you all so excited? It had nothing to do with you. If your wrath is stirred up and you do something to this man in your excitement, you will have created a new link in your chain of karmas. My chain is broken, yours will be made anew -- and for no reason. Why are you intervening? I have to reap the result from the one I have troubled. Before my total, highest annihilation, before I merge completely with the infinite, I must settle my account with all people, all things, all relationships formed in anger, insolence, hatred, attachment, greed, etc. For only he whose actions have been equalized is a completely liberated being."

So remember, let your past actions be discharged peacefully. Accept them cheerfully and be contented. Remember, you are settling your accounts and do not create fresh links; then gradually your connection with the past is loosened and disintegrates.

Now the second thing to remember is: do not do any fresh harm to others or else you will simply be binding yourself to your actions. We create the fetters within ourselves. So remember that you have to break the old links and not create new links.

For this Mahavir used two very beautiful words: asrava means do not allow the new to come in, and jirjara means allow the old to fall off. By and by a moment comes when nothing of the old remains and nothing new is being formed; you are free. Ultimate bliss occurs only in this state.

Osho The true name vol1

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