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HYAKUJO: THE EVEREST OF ZEN, WITH BASHO'S HAIKUS

Chapter 7: The last milestone

Question 1

 

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Question 1
Maneesha has asked:
BELOVED OSHO,
IS THERE JUST ONE REALITY, AND CAN IT BE PERCEIVED ONLY BY NO-MIND?

There are two realities: one that is perceived by the mind, and one that is perceived by the no-mind.
For the no-mind, the reality of the mind becomes phenomenal, dreamlike. That's why people who have attained to buddhahood, will call the world just a dream. But a dream also has its own existence  --  the buddha also becomes hungry. You cannot eat meditation. You will have something from the world of the mind, something objective to eat, because your hunger is also part of the objective world, your body is part of the objective world. You are standing on the borderline of two worlds: the objective world outside, and the subjective world inside. As you go deeper into the subjective, the outer becomes more and more dreamlike, a faraway echo. But I will not say it is unreal. The people who have said it is unreal simply mean that it has no significance.

I was meeting a Jaina monk, and he said, "Everything outside is illusory."
I said, "Can I slap you?"
He said, "You are a strange fellow. Why should you slap me?"
I said, "You have forgotten that the outside world is just a dream. In a dream can you prevent anybody slapping you? There is certainly a difference between a dream and the outside world. Just tell me that the outside world has a different reality, not the same stuff as dreams are made off, otherwise I will slap you."
He looked all around, but I had come with almost twenty friends, so he saw that the situation was not going to be just philosophical wrestling, it was going to be real wrestling.
He said, "For the moment I accept."
I said, "For the moment won't do. No conditions are allowed. Are you afraid of being slapped?"

The problem is, the people who have gone in, the deeper they go in, the farther away the outer reality becomes. But the outer reality has its own existence. Its existence needs a mind, and the inner reality has a far greater and far more majestic existence. For it no-mind is needed. So it is a double-tier world: mind has its world, and no-mind has on top of it a very beautiful, a very majestic world.
My effort has been to convince all kinds of people. There are people who deny any inner world  --  just the objective world is the only reality; all the inner is just dream. And on the other hand there are people who say that everything inner is real, and everything outside is just a dream. But they both agree on one point, that they are denying one reality.
I want to accept both realities. How can the inner exist without the outer? And how can the outer exist without the inner? That's why I started calling sannyasin restaurants and their discos, Zorba the Buddha. Zorba represents the outside reality.
Kazantzakis, in his great book, ZORBA THE GREEK has given something of immense value to the world. He has given Zorba. It has become almost a reality, not just a fictitious name. Zorba is happy in mediocre things, in anything  --  drinking, dancing, loving  --  a very vibrant, a very alive person.
The Church of Greece expelled him from the church because he created Zorba the Greek. Amrito is here from Greece. She has received a letter from Kazantzakis' wife saying that she would like to be the director of our World Academy. Kazantzakis suffered very much because of the Orthodox Church of Greece.
When I say Zorba the Buddha, I am trying to bring the inner and outer closer. There is no need that Zorba should remain only a Zorba. It is perfectly good, but it is not the highest point where consciousness can rise to greater realities, to greater mysteries.
Zorba has to become the Buddha.
Zorba is the seed of the Buddha.
You are all born as Zorbas  --  liking the ordinary things of the world, carrying your buddha inside, ignoring it. But even if you realize the buddha, I will not deny the outside world. I am absolutely scientific in the sense that whatever is true; it may be outer, it may be inner. The inner may be a higher reality; the outer may be a lower reality. But as far as reality is concerned, there are two realities: a reality which is perceived by the mind, and a reality which opens its doors to the no-mind.
Now it is Anando time....

Old Buffalo Grass, the ageing hippy, is bopping down the street puffing away on a couple of reefers. To his amazement, he finds himself standing in front of a barber shop.
"Far out!" he says to himself, scratching his big beard. "I haven't had a haircut for thirty-two years."
So, in a cloud of smoke, he walks in, and sits down in the barber's chair.
"How much is a haircut?" asks Buffalo.
The barber looks at the old hippy's long straggly hair and says, "Ten dollars!"
Buffalo's eyes pop out. "Really?" he says. "And how much for a shave?"
"Two dollars," replies the barber.
"Okay," says Buffalo Grass, pointing to his head, "shave it!"

Little Albert goes to stay with his grandparents at their house in the country. Grandpa and Albert decide to to fishing early next morning, and they sleep together in the same bed so that they will not disturb Grandma when they get up.
In the middle of the night, Grandpa wakes up, and shakes Little Albert.
"Albert!" he cries, excitedly. "Quick! Go and get your grandma. I have got an erection...! My first one for twenty-one years!"
"Relax, Grandpa," says Albert, sleepily, "that's my prick you are holding!"

Little Ernie is at the zoo with his teacher, Miss Goodbody, and the entire class. They are touring around when Ernie sees a deer peacefully grazing on some grass.
"Ernie, can you tell us the name of that animal?" asks Miss Goodbody, pointing to the deer.
"Well," says Ernie, "I think it is a... I guess it is a..."
"Let me give you a hint," interrupts Miss Goodbody. "What does your mother call your father every morning?"
"Oh, right!" shouts Ernie. "It is an asshole!"

Anando...
(Drumbeat)
(Gibberish)

(Drumbeat)
Be silent.
Close your eyes.
Feel your body to be completely frozen.
Now, with tremendous urgency, look inwards. Gather all your consciousness like an arrow pointing to the center of your being.

The center of your being is the target, because at the center of your being you are the buddha.
As you reach to the center flowers start showering on you. A new fragrance, a new cool breeze, a new silence  --  you are entering into another world.

The buddha is the last milestone.
Once you have reached the buddha, you can take a jump into the beyond. Then words lose meaning. Only a silent, luminous life remains with a music of its own, with no movement  --  but a great dance.

This is the other world beyond the world in which we live. Both are real, but the first world consists of ordinary objects, and the other inner world consists of great mysteries and miracles. You have to learn to be a witness to both. The outer and the inner, both are realities and there is also something more than a reality: that is your witness.

Go beyond the outer and the inner both.
Go beyond duality, and a grace starts falling over you like rain. In this great moment you are not, only existence is, with all its glories, eternities  -- unbounded.

This is the world the mystic has been working to enter in. Just as the scientist is trying to work in the objective world, the mystic's work is far greater. First he has to enter the inner, and then he has to transcend both, the inner and the outer. That transcendental is beyond words; nobody has ever said anything about it.
To make the transcendental clear,
Nivedano...
(Drumbeat)
Relax. Just be a witness of the body, of the mind, of anything that is happening.
Remain just a mirror.
This is your very origin. This is not divided. This is one whole continent. At this moment the ten thousand buddhas are no longer ten thousand  --  just one nature, one silent flowering, one peaceful watcher.
Collect as much joy as possible, as much awareness as possible, because you have to remain a buddha twenty-four hours in a lower kind of reality.
But keep the cleanness of your mirror whatever you are doing. Then every act and gesture becomes a prayer, a gratitude. And from all over, blessings go on coming to you. You had not asked for them, you had not even known that they exist. But when the heart is empty, the whole existence becomes immensely compassionate to you.
Gather all these flowers, these fragrances. When you come back, come back as a buddha.

Nivedano...
(Drumbeat)
Come back, silently, peacefully, gracefully. Sit down for a few moments, collecting the space you have been in, remembering that this is the way you have to be twenty-four hours. Only then you will be capable to know the great existence and its hidden treasure.

Okay, Maneesha?
Yes, Osho.

Can we celebrate?
Yes, Osho!

 

 

Next: Chapter 8: What words cannot say...

 


Energy Enhancement             Enlightened Texts             Zen             Hyakujo

 

 

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STUDENTS EXPERIENCES  2005 AND 2006

 

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