Osho meditation the true name including Nanak Omkar Guru smarana vismarana surati kabir patanjali gurdjieff satnam jaina tandra mahavira sikh ganges buddha Ch4Pt5

Ch4Pt5 Osho Meditation True Name Nanak Omkar Guru Smarana Vismarana Surati Kabir Patanjali Gurdjieff Satnam Jaina Tandra Mahavira Sikh Ganges Buddha



His mind attains to such a cleanliness, such a transparency that he begins to see through things. Thoughts vanish, because they are not of the heart. As intellect is pushed away and its fog clears, what remains is a purity that is crystal clear, a freshness. It is this cleansing that is referred to as "bathing in the Ganges."

When Nanak speaks of bathing in the sacred rivers, it is an internal bath where the understanding becomes clear, where you think no longer, where the head is put aside. The head is a borrowed affair given to you by this world. When you were born the heart already was, but there were no thoughts -- only innocence. One by one you were given words and society began conditioning your thinking to prepare you for what is necessary in the world. It gave you your mind. It had to crush anything that endangered the society. A dichotomy was created within; the heart and the mind were broken apart.

The heart was your own. But unfortunately, that which was truly yours was taken away and became not your own; and that which was created by society was made your own. What was implanted from above became your center, and you have completely forgotten the heart -- the authentic center.

Only by removing the head can you hear the guru's teaching. And one teaching is enough; there is no need for a thousand. One lesson, one secret is more than enough, and what is that secret?



There are two states that require understanding: smarana means remembrance and vismarana means forgetfulness. The remembrance, smarana, is always flowing inside whatever you may be doing -- walking, talking, sleeping, working.

A pregnant woman does all her daily chores -- she cooks, she sweeps, she makes the beds -- but all along she is extremely aware of the child she holds within her. A new life has struck root within her, a tiny heart has begun to throb. This awareness of the life she holds and has to protect is always with her; it results in a particular way of walking, so that from her walk you can tell she is pregnant.

Remembrance does not require a separate effort, because then you will keep forgetting. A thousand times in the day such a remembrance would be lost -- while cooking, marketing or in the office. Similarly, it is not the remembrance of repeating a mantra. If you say, "Ram, Ram, Ram," all day, this is not smarana. Should you continue this, you could meet with an accident if you don't hear the car honking behind you. Any remembrance that is brought about by effort, rattling only in the mind, is not smarana.

That which permeates each hair of your body is what Nanak calls the unremembered remembrance. This remembrance has not to be repeated outwardly, because such a remembrance is superficial. Rather it saturates every pore of the body, every bit of you; whatever you do as His remembrance should reverberate like a soft melody within. Such remembrance Kabir called surati; therefore we have his "Surati Yoga." Surati also means remembrance.

Then there is the other state, vismarana: you remember everything -- except one thing -- you have completely forgotten who you are. And he who has no remembrance of his own self, what can he know of existence?

In this century Gurdjieff has put great emphasis on self-remembering. His method consisted mainly of one thing: to remember all twenty-four hours of the day that I am. By constant knocking, this remembrance becomes stronger and stronger. A crystallization takes place -- a new flowing element forms within.

But there is a great danger in this method, as also in the method of Mahavira and in Patanjali's yoga. And that danger is that you connect this new element to your ego; because they are very close together. Gurdjieff calls this element the crystallized self, and there is every possibility that you will be superimposing the ego over it. You might become filled with arrogance. You may begin to say: I alone am. There is the real hazard that you might deny God. Then, having almost arrived, you will not arrive. Then you will almost have reached the other shore and turned back.

The same hazard lies in Mahavira's method, because there too you have to intensify the feeling of I am. This leaves no place for God. Mahavira says when the feeling of I am becomes total, through it alone will God reveal Himself; the total I-amness becomes God. It is true and that is how it happened for Mahavira. However, the followers of Mahavira could not experience this; therefore, the flow of his method was stopped. The danger also exists in this method that the ego may begin to proclaim itself in the name of the atman.

This explains why we find no monks as egoistic as the Jaina muni. A Jaina monk cannot even fold his hands in namaskara, in greeting; he does not fold his hands at all. Again, the method is correct but hazardous. While every method has its hazard there is no such risk in Nanak's method, because Nanak does not tell you to remember yourself. He says: There is one benefactor of all living creatures -- may I never forget Him! The One resides in all; the One is hidden in the many -- ek omkar satnam. It is He that trembles in every leaf; it is He who wafts in every gust of the wind; it is He in the clouds, the moon, the stars, in every grain of sand. It is He! It is He! It is He! May I never forget Him! May His remembrance within me become crystallized and solid.

It is difficult to find a sage more humble than Nanak, because if He resides in everyone, it is easy to fold your hands and bow to another. It is easy to touch the feet of another because He is in all.

If there is no risk of egoism in Nanak's method, there is another type of hazard: in the constant remembrance that He is in all, you may forget your own self. You may forget that you also are and fall into a deep slumber, and begin to live as if in a trance. You will see Him all around you, except in your own self. All four directions will be filled with Him. You will sing his praises. You will tell of His glory but you will remain untouched by His glory.

This danger is less than that of egoism, because he who is asleep can be awakened but he who is filled with the ego is in deep sleep, in a coma that is very difficult to break. The sleep of the devotee can be broken. Yogis have given this sleep the name of yoga tandra, which is not actually sleep; if you are in tandra and someone claps his hands the tandra breaks.

Nanak's path is easier than Mahavira's, but each method carries some risk of going astray and falling from the path. The path of Mahavira got lost in renunciation; the path of Nanak went astray in worldly pleasures.

Mahavira said to renounce the world completely, and to not allow an iota of enjoyment, but become the supreme sannyasin. As a result Mahavira's sannyasins lived as enemies of the world. But to develop enmity with someone is to become tied to the very foe. While Mahavira's renunciate is constantly fighting with the mundane world, the very struggle keeps the remembrance of the object-world always fresh within and the remembrance of soul pushed to one corner. He worries about where to sleep, what he will eat, his clothes, his food. So deeply involved is he in mundane things that he has gone astray.

Nanak has said just the opposite: Everything is He. Since He is present in all things there is no need to leave the world, so his followers went astray within the world. The Punjabis, the Sikhs, the Sindis -- all followers of Nanak -- center their lives in eating, drinking, clothes; they take the mundane world to be everything. This was not Nanak's intent. When he said there was no need to leave the world, he did not mean that the world alone is enough. We have to seek Him in the world. The world need not be renounced nor is it everything.

Since there is a risk in every method, if you are not conscious and aware of it, ninety-nine times out of one hundred, you are bound to fall into the hazard. For your intellect never follows a straight course but is like a donkey walking: he never walks straight, but either sticks to the wall or goes to the other extreme. While a dull fellow can be called a stupid ass, intellect is true donkeyish-ness. Intellect never walks a straight line but is either at one extreme or the other; the wise person is always in the middle.

Most of the secrets of Nanak's path were lost. The Sikhs still exist, but they are not truly Nanak's Sikhs -- those who have heard the teachings, those who have set aside their heads, those whose hearts are filled with faith and those who have remembered but one thing, one secret method that solves everything: that there is but one benefactor of all beings -- LET ME NEVER FORGET HIM!

This knowledge should remain within constantly. If every act fills your very being with remembrance, then being in the world, you transcend the world -- living in the middle of the world, you can reach there. There is no need to go to the temple, since the house itself becomes a temple. If the most ordinary task is filled with His special dignity, no work of yours will be ordinary; it will be extraordinary. Wherever you bathe, there will be the Ganges.

Whatever the hazard, it is all right. It makes no difference what you do; the real question is your own self. When you are different, the most ordinary stream becomes the Ganges; but if you are no different from the ordinary, then even the holy waters of the Ganges become ordinary. So it is a question of your being ordinary or nonordinary. And what is ordinariness but to live without His remembrance? Extraordinariness is priceless. It is to live with His remembrance. Accept losing everything but not His remembrance.

Osho The true name vol1


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"} ce? Extraordinariness is priceless. It is to live with His remembrance. Accept losing everything but not His remembrance.

Osho The true name vol1


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