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Commentary by Sri Swami Satchidanand

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People always keep something aside, they never put everything, in totality, at the stake. And what they put aside keeps them divided. They cannot be total; they remain only a part involved and a part not involved.
So the first thing the koan does is to make you completely straightforward, pointing to a single goal, like an arrow. If this is done, soon your mind will be tired. But if you are saving some energy, your mind will always rejuvenate itself. The saved energy will never allow you to be so tired and so exhausted that you simply drop the koan, you simply say, "I am fed up; I am finished. This is stupid -- there cannot be any sound with one hand clapping!"
At that exhausted moment, mind stops -- tired, utterly fed up. With the mind stopping, even for a single moment, in the blink of an eye you are on the other shore.
FOR ONE FACING THE TURBULENCE OF LIFE-AND-DEATH, THESE KOANS CLEAR AWAY THE SANDY SOIL OF WORLDLY CONCERNS AND OPEN UP THE GOLDEN TREASURE WHICH WAS THERE FROM THE BEGINNING, THE AGELESS ROOT OF ALL THINGS.
A very simple device, if done rightly, can open up the cosmic treasure -- your ultimate home.
HOWEVER, IF AFTER GRAPPLING WITH A KOAN FOR THREE OR FIVE YEARS, THERE IS STILL NO SATORI, no enlightenment, THEN THE KOAN SHOULD BE DROPPED.
This is what I call a compassionate master. Bukko is very much concerned with the disciple -- not just saying the ultimate truths, but almost trailing along with him by his side, as a fellow traveler, making him aware of every pitfall.
IF, FOR THREE OR FIVE YEARS, THERE IS STILL NO SATORI, THEN THE KOAN SHOULD BE DROPPED; OTHERWISE IT MAY BECOME AN INVISIBLE CHAIN ROUND ONE.
You will have started thinking that this is a kind of mantra, a religious ritual -- every day you do it. Nothing happens, but perhaps sometime you will accumulate enough virtue... But what virtue can you accumulate by thinking about a koan like the sound of one hand clapping?
These are not mantras that you go on repeating all your life; these are absolutely scientific devices. But one has to do it with totality, then it can open the door. If you do it half-heartedly, then please don't do it, because doing it half-heartedly you will never come to the gate. You will go on repeating your nonsense -- because it is nonsense; you have to remember that it is nonsense that you are repeating. There is no sound of one hand clapping, and there is no face that you can find anywhere before your parents were born.
These are not puzzles that you can, with great intelligence, solve. They look like puzzles, but they are not puzzles; they are simply absurdities. But the absurd is capable of tiring the mind. Only the absurd can tire it -- anything rational, the mind will manage; anything reasonable, the mind will manage; anything logical, the mind will manage. Only something absurd... Mind cannot manage the absurd; it can go nuts but it cannot solve the problem. Before it goes nuts you have to drop the problem.
Remember that either your koan can drive you nuts, if you are doing it half-heartedly, or it can make you a buddha if you are doing it totally, wholeheartedly. The whole question is of urgency and totality.
Before the koan becomes a chain, a bondage, it has to be dropped.
EVEN THESE TRADITIONAL METHODS CAN BECOME A MEDICINE WHICH POISONS.
IN GENERAL, MEDITATION HAS TO BE DONE WITH URGENCY, BUT IF, AFTER THREE OR FIVE YEARS, THE URGENCY IS STILL MAINTAINED FORCIBLY, THE TENSION BECOMES A WRONG ONE AND IT IS A SERIOUS CONDITION.
It can drive you mad. Just think: for five years, day and night, a person is thinking about the sound of one hand clapping. He will go mad! It will become such a psychological condition that he may want to stop it but it will not stop. It will go on and on inside in him, "What is the sound of one hand clapping?" Even in his sleep it will continue. The moment he opens his eyes, the first thought will be, "What is the sound of one hand clapping?" Before going to sleep, the last thought will be, "What is the sound of one hand clapping?" And the same will continue through the whole night like an undercurrent.
Bukko is making it clear: "Remember that even medicine can become poison. It can become out of date; you should not use it beyond its limit." And if you want to do it within its limits, then do it so totally that you are finished before the time limit on the medicine is finished.
On every bottle of medicine, there is a date, a last date beyond which you should not use it. On every device there is a time limit, and if you want to experience the eternal in you, then don't go slowly; then be fast, before the time limit on the device is finished.
And always remember that it is a nonsense device, there is no answer for it. It is not meant to have an answer; its purpose is there, and the purpose is to exhaust your mind. So put in your total energy, so it is exhausted quickly. The quicker you exhaust the mind, the sooner the realization, the transcendence, the opening of the doors of your eternal treasures.
IN GENERAL, MEDITATION HAS TO BE DONE WITH URGENCY, BUT IF, AFTER THREE OR FIVE YEARS, THE URGENCY IS STILL MAINTAINED FORCIBLY, THE TENSION BECOMES A WRONG ONE AND IT IS A SERIOUS CONDITION. MANY LOSE HEART AND GIVE UP AS A RESULT.
AN ANCIENT HAS SAID, "SOMETIMES QUICKLY AND SOMETIMES SLOWLY, SOMETIMES HOT ON THE TRAIL AND SOMETIMES RESTING AT A DISTANCE."
BUKKO CONTINUED:
SO THIS MOUNTAIN PRIEST NOW MAKES PEOPLE AT THIS STAGE THROW DOWN THEIR KOAN. WHEN IT IS DROPPED AND THERE IS A COOLING DOWN...
because you were going with full speed, your mind was becoming hotter and hotter, on a single point for years.
Bukko says, "I tell my disciples, now it is time to drop it, and let the mind cool down."
... THERE IS A COOLING DOWN, IN DUE TIME THEY HIT ON WHAT THEIR OWN TRUE NATURE IS, AS THE SOLUTION OF THE KOAN.
When the mind cools down, that is almost the equivalent of mind being put aside. In one case it is sudden enlightenment, in the other case it will be called gradual enlightenment.
I don't use koans for the simple reason that you are not in a monastery. The method is basically a monastery method -- nobody has made the distinction before. My people are in the world; they cannot put their totality into meditating twenty-four hours. It is enough for them to put their totality into it for a few minutes and just have a drink of their eternity, of their immortality, just to have a glimpse of the roots. And don't continue it, just let it remain like a faraway echo surrounding you. A fragrance -- just as when you pass a rose garden, even if you don't touch the roses, your clothes will carry the fragrance of the roses.
You are in the world, and I want everyone of my sannyasins to be in the world. I don't want you to be in a monastery, because a monastery takes all your twenty-four hours, destroys all your capabilities for creativity. And most often people become so tired that they leave the monastery and enter another monastery. This is a constant phenomenon in Japan: people who get tired of one monastery move into another monastery. And because they don't have to work at anything -- food is supplied by the monastery, clothes are supplied by the monastery; their only work is to concentrate on the koan -- either they become fed up with the monastery and they think something is wrong with the koan because nothing is happening and three years have passed, or they go nuts. Their urgency and totality takes a wrong turn and they go mad.
This happens constantly in Zen monasteries. In fact, every Zen monastery has a special retreat place for monks who go mad. But their method to bring the mad monk back into the world is very simple. Modern psychiatry and psychology should study the method because what they cannot do in ten years time is done within three weeks in the monasteries. And in fact, nothing is done; just in the monastery, in a faraway place in the bamboos, hidden by the side of a river, is a small cottage. The man is left alone there, and is told not to talk to anybody. Anyway, nobody passes by there except the man who brings the food every day. But he is not allowed to talk to the man; neither is the man allowed even to make gestures or to say hello.
Three weeks sitting silently, nobody to talk to, nothing to do... the mind cools down.
What psychoanalysis cannot do in fifteen years, the Zen monastery has been doing for one thousand years for thousands of monks.
Nobody goes to visit for those three weeks; the man is just left alone. At first he talks to himself; then slowly slowly the heat goes away, he cools down. A beautiful scene: the flowers, the bamboos, and the river; and no other man around. And as he cools down, he is brought back to the monastery.
But in any case, one should not do a method in such a way that it drives you mad. And the reason why people go mad through certain methods is that they are trying to be clever. They keep a certain amount of energy on the side -- in the left pocket! -- so they are never total. And unless they are total, the mind cannot be put aside. So totality is really the function, the purpose of a koan.
I am not using it, and I will not tell anybody else to use it unless he is part of a monastery where he has no mundane work to do, where he is completely dependent on the society. But when you are dependent on the society, you cannot be rebellious. That's why Zen masters have achieved buddhahood but their buddhahood is not a rebellion; it is not a revolution.
I want my buddhas to be rebellions. But you can be a rebel only if you don't depend on the society. If you are independent in your working, in your earning, you can be rebellious against all orthodoxies.
It is very cunning, but perhaps without any intention, that rich people, emperors, all donate to the monasteries. It is very good for them: they are earning spiritual virtue, opening a bank account in heaven. And on the other end, they are keeping those people from ever becoming rebellious. They have crippled them completely; they have forgotten how to do anything. They are not asked to do anything but just sit and meditate on the koan -- which is an absurdity.
It is by chance -- and I will say only by chance -- that someone becomes enlightened through a koan, because one has to keep repeating it for at least two or three years, constantly involved in it.
Remember the difference, that going out of the mind is not going beyond mind. Going out of the mind is very easy. Many people go mad without any koans, but perhaps they have also a certain koan of their own. Maybe it is money, maybe it is a woman or a man. They drive themselves mad, continuously thinking about it.
I know a man who drove himself mad because of money. He was so much in love with money that it was almost impossible to believe it. If you had a hundred-rupee note in your hand, it is yours but he would touch it, just to feel it. And you could even see his saliva coming out!
I became friendly with the fellow, so he used to come to my place and I would give him a few notes just to play with. He would be so happy. Finally I heard that he had been forced into a madhouse, because it became a difficult situation. He started stealing, he started borrowing and would never repay, so the whole city became aware. And he would never purchase anything because he would have to give up the money.
Money was his god -- it is many people's god, it is their koan. It is also just like a koan, insoluble: however much you have, your desire is always for more. It is insoluble. Even the richest man in the world is not satisfied with his riches, he wants more.

IN CONCENTRATION ON A KOAN, THERE IS A TIME OF ROUSING THE SPIRIT OF INQUIRY, THERE IS A TIME OF BREAKING THE CLINGING ATTACHMENTS, THERE IS A TIME OF FURIOUS DASHING FORWARD, AND THERE IS A TIME OF DAMPING THE FUEL AND STOPPING THE BOILING.
SINCE COMING TO JAPAN, THIS MOUNTAIN PRIEST HAS BEEN MAKING THE PUPILS LOOK INTO A KOAN, BUT WHEN THEY HAVE DONE THIS FOR A GOOD TIME, HE TELLS THEM TO THROW IT DOWN. THE POINT IS THAT MANY PEOPLE COME TO SUCCESS IF THEY FIRST HAVE THE EXPERIENCE OF WRESTLING WITH A KOAN AND LATER REDUCE THE EFFORT...
That's why I say Bukko is a very practical and pragmatic teacher. He is not like a Bodhidharma, a sword -- in one blow your head is gone. He is more businesslike. He says that even if you have not attained satori, enlightenment, it helps just to get hot. If it is not enough to evaporate, he starts telling you, "Cool down, drop it." His experience is that even this little bit of heating up, and then cooling down, gives a certain space, a gap, a comparison between the two states. And through that gate, through that small acquaintance with the difference between the heated mind and the cool mind, a person may come to success rather than at the time when he was putting out exceptional effort.
But this is, in my understanding, a very businesslike approach. Perhaps somebody may have attained enlightenment in this way, but I will not say that this is a principle; it can only be an accident.
I don't use koans at all, because my people are to put their totality into meditation for five minutes, and that's enough. Then just the remembrance of it will transform their lives. And going inwards just for a few minutes has never driven anyone mad. You can go as deep as possible, with your totality, because you know Nivedano is sitting there and he won't allow you to go beyond the limit. Just as you are coming close to the limit, where you can lose your mind, Nivedano's drum immediately calls you back.

We are not to lose the mind; we have to go beyond the mind, and use the mind from the space of being beyond. Mind is a good mechanism; we are not against the mind. We simply don't want the mind to be dominant, to be the master. We want our consciousness to be the master and mind only a functionary, a servant.
Bukko says, SO THE INSTRUCTION IS THAT THOSE WHO HAVE NOT YET LOOKED INTO A KOAN ABSOLUTELY MUST DO SO, BUT THOSE WHO HAVE HAD ONE FOR A GOOD TIME MUST THROW IT DOWN. AT THE TIME OF ZAZEN THEY THROW IT ALL AWAY. THEY SLEEP WHEN IT IS TIME TO SLEEP, GO WHEN IT IS TIME TO GO, SIT WHEN IT IS TIME TO SIT, AND SO ON, AS IF THEY WERE NOT DOING ZEN AT ALL.
This part in itself is beautiful. This part can be of immense help to you. While you are doing your meditations, do them totally. Forget the whole world, as if for those few minutes there is no world; only you and this space that you are running towards with the speed of light, like an arrow, to hit some unknown center of your being.
And just gather the experience, the joy, the blissfulness, and come back. Come back with your buddhahood as a fragrance around you. And then watch -- in your day-to-day life, working, all kinds of things -- just out of the corner of your eye, remember. You may be chopping wood, or carrying water from the well -- you are a buddha. Although nobody has seen Gautam Buddha chopping wood and carrying water from the well -- so many disciples loved him that they managed to chop the wood for him and carry the water from the well.
Before you gather a few buddhas around you, you have to chop the wood and you have to carry the water. But don't forget that you are a buddha. It is a good opportunity, before other buddhas start chopping your wood!
This last statement is beautiful:
Be a buddha, but don't be an exhibitionist. Don't try to convince others that you are a buddha -- that's what mad people do. It is enough that you know you are a buddha. You don't have to convince the neighbors that you are really a buddha.
I used to go to madhouses....
One of my friends was the governor of one of the states, so he allowed me -- I could visit any madhouse in the state, or any jail, wherever I wanted to go. Otherwise, it is very difficult to see mad people.
You cannot change their opinion, whatever opinion they have. If they think that they are a railway train, they will go by your side making the noise of the train. They will not bother that you are standing there... they are going somewhere. They are a train and you cannot convince them otherwise.
I asked a madman who was going like this, "Do you have any passengers?"
He said, "I am just an engine and I'm shunting. I am not going anywhere, just shunting from this room to that room. I am only an engine, I don't care about passengers!"
And he was so serious. I said, "It would be good to connect a train with you."
He said, "I don't like the idea. Why should I bother with any passengers and trains? I am enjoying myself perfectly." And he went on.
The superintendent said, "We have tried. It doesn't work -- nothing works."
You cannot change the mind of a madman. And I am making this statement for a particular reason: don't have such a mind, which cannot be changed. That's what fundamentalists have -- fundamentalist Christians like Ronald Reagan. You cannot change their minds, and that is a sign of madness. An intelligent man is always available to change, if a better argument is given to him. You cannot change the fundamentalist; he has decided, and decided for eternity.
There is no way to convince even Jesus that "You are not the son of God." Thousands of people tried it: "Listen, don't make unnecessary fuss! And you look like a clown, sitting on a donkey, followed by a few idiots and claiming that you are the only begotten son of God. You are a humiliation to our religion!"
The Jews were trying hard to convince him -- "You are just a carpenter, remember? Your father is Joseph and your mother is Mary, remember?"
But a fundamentalist....
In a crowd, Jesus was speaking and somebody said, "Your mother is standing outside." And it hurts what he said; he said, "Tell that woman that I don't have any relatives here! My father is in heaven."
Now telling that poor woman -- she had not seen him for years, because for years he had been wandering in Kashmir, in Ladakh, in Tibet. In the Bible there is no account about what happened for seventeen years of his life. And he lived only thirty-three years; only three years, the last three years, are depicted. What happened to the seventeen years before? One mention of the time when he was thirteen is there, and after that there is a big gap.
The mother had not seen him for so long, naturally the poor old woman... And he insulted her, he did not even give her an appointment. He is no ordinary man, these relatives drag him down to humanity. He is a son of God, he is divine, he is not human.
You cannot change the mind of a fundamentalist. And to me, the fundamentalist is equivalent to the madman. A reasonable man, an intelligent man, is never fundamentalist. He is always ready and available to change anything if he can find a better argument, a better idea, a better solution. He is flexible, he is not adamant and stubborn. He is ready to bend, to change, to transform.
I want you never to be a fundamentalist. Always remain vulnerable. To be vulnerable to existence is the most beautiful experience.
But for that, you need some acquaintance with existence -- from your inner being, not from outside. You know the stars from the outside, but you have not known the universe from your inside. From your very roots you have to come in contact, and that contact will be your liberation. That contact will make you a buddha.
You are a buddha; just a little dust has gathered on the mirror.
I am reminded of Michelangelo.... He passed through the market where marble shops were. And he was a sculptor, perhaps the best the world has known. He saw in front of a shop, on the other side of the road, a big marble rock. He asked, "How much will it cost?"
The owner said, "It will not cost anything, because for ten years it has been lying there and I have not found anybody to be interested in it. If you want it you can take it -- I need more space for other rocks and that rock is taking too much space. But I don't think anybody can make anything out of it. It is a strange rock, the shape is strange."
So Michelangelo took that rock, and after two years working on it he created the world's most famous statue of Jesus -- he has just been brought down from the cross and Mary, his mother, is holding him in her lap. The statue is of the cross and Jesus and the mother, and life size.
Michelangelo was certainly one of the greatest men as far as sculpture is concerned. Jesus looks as if he is just going to come back to life -- so alive. You can see every muscle of the man, you can see the holes which the nails have made in his hands....

Just a few years ago, a madman destroyed that statue. Nobody ever thought that anybody would destroy such a beautiful statue -- it was in the Vatican. And in front of the court the madman said, "I had to destroy it because I want to be as famous as Michelangelo. Now my name will always be remembered along with Michelangelo: he made it, I destroyed it."
But when the statue was ready, Michelangelo invited the shop owner to see what had happened to the rock. The shop owner could not believe his eyes. He said, "You have done a miracle! How have you managed?"
Michelangelo said, "No, I have not managed anything. Just as I was passing down the road, I heard the rock saying, `Hidden in me are Jesus and Mary. You just have to take out a few chunks here and there, and Jesus and Mary will reveal themselves.' I have not created Jesus or Mary, I have simply removed the unnecessary marble and left only what is needed to make Jesus and Mary and the cross."
This is really the experience of a meditator. As you go deeper you hear... not in words, but something more like a magnetic pull, towards a buddha which is hidden inside you at the very source. And once you have touched those roots, once you have known your buddhahood just for five minutes, it is enough to be able to remember it twenty-four hours. Slowly slowly it will change your whole life into a beauty, a grace, a tremendous ecstasy.
You don't have to do meditation twenty-four hours. I am against monasteries and monks because they are an absolutely unnecessary load on the society. And particularly in the East, where there is so much poverty, these monks are heavy on the whole economy.

In Thailand, just two years ago, they had to pass a law in the parliament that nobody can become a monk without getting a license from the government. Because one person out of every four was a monk. The other three had to supply everything to the monk. It was a tradition that every family should give one son, particularly the eldest son, to the religion, to the church. They were one fourth of the population; the whole population is poor, and these vagabonds, thinking that they were doing something spiritual, were just being parasites.
I don't want anybody to be a monk, I want you to be in the world. Meditation need not to be done twenty-four hours; meditation is just a small glimpse -- and then carry out your work. Slowly slowly that glimpse will start radiating in your actions, in your silences, in your songs, in your dances.
There is no need to waste twenty-four hours and become a parasite. And when you become a parasite on the society, you cannot rebel against the society. You cannot say a single thing against any superstition.
My people can be sannyasins and yet absolutely rebellious, because they are not dependent on anyone. Their meditation is their own personal affair.
Why are all the religions against me? Because I am introducing a new kind of sannyasin in the world; and the fear is that if this fire catches hold, like a wildfire, then sannyasins will be the most rebellious people in the world. They will destroy all superstitions and all stupidities, and they will not agree to anything that goes against their consciousness.
This is the reason that twenty-one countries have decided in their parliaments that I am a dangerous man. And strangely enough, not a single man in those parliaments has asked, "What do you mean by dangerous?" Everybody understands, it seems, that the danger is in giving individuality to religion, is in giving rebelliousness to individuals. And no vested interest wants it. They are ready for monks, they are ready to give donations to monasteries, but they are really afraid of people who are buddhas and rebellious at the same time. And to me, a buddha who is not rebellious is not much of a buddha. He is just a rotten piece!

A poet wrote:
IN THE EVENING
IF IT WERE RAIN
WE SHOULD SEEK SHELTER,
BUT THINKING, "IT IS ONLY MIST"
WE GO ON AND BECOME DRENCHED.

He is not talking about the rain outside, he is talking about your inside. Don't be afraid -- get drenched in the mist, in the mystery. And when you come back, come back a totally different person. The one who has gone in should be left behind, and you should take a new face -- your original face.
Dropping the mask and bringing out your original face is the whole alchemy of meditation.

An old man for the first time had come to a big city, and he was standing amazed, looking at the high skyscrapers. And then he saw an old woman, a very old woman, entering into a cabin. He did not understand that it was an elevator. He watched to see what happened, and when the elevator came down, a young woman came out.
He said, "My god! If I had known, I would have brought my old woman with me. This is great science!"

Next: Chapter 6: To take up a koan, Question 1

    Energy Enhancement         Enlightened Texts         Zen         The emptiness of the heart

Chapters:

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 1: The emptiness of the heart
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 1: The emptiness of the heart, TAKING THINGS EASILY AND WITHOUT FORCING, AFTER SOME TIME THE RUSH OF THOUGHT, OUTWARD AND INWARD, SUBSIDES NATURALLY, AND THE TRUE FACE SHOWS ITSELF at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 1: The emptiness of the heart, Question 1
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 2: Twenty-four hours a day
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 2: Twenty-four hours a day, Question 1
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 2: Twenty-four hours a day, Question 1, WHAT IS THE WISDOM OF THE HEART? at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 3: This knowing is a transformation, Question 1
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 3: This knowing is a transformation, Question 1
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 4: Enter the door of anatta
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 4: Enter the door of anatta, Question 1
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 5: In the blink of an eye
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 5: In the blink of an eye, Question 1
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 5: In the blink of an eye, Question 1, IS IT BECAUSE YOU SPEAK FROM YOUR OWN FUNDAMENTAL EXPERIENCE THAT YOUR WORDS SPONTANEOUSLY IMPRESS ONE AS TRUE, AS UNEQUIVOCAL COMMON SENSE, EVEN THOUGH THE LISTENER MAY NOT HAVE HAD SUCH EXPERIENCE? at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 6: To take up a koan
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 6: To take up a koan, Question 1
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• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 7: From the surface to the center
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 7: From the surface to the center, IN THE SCHOOL OF THE ANCESTRAL TEACHERS, WE POINT DIRECTLY TO THE HUMAN MIND. VERBAL EXPLANATIONS AND ILLUSTRATIVE DEVICES ACTUALLY MISS THE POINT at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 7: From the surface to the center, Question 1
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 7: From the surface to the center, Question 1, WHEN WE FUNCTION FROM THE PERIPHERY, WHEN WE FUNCTION OUT OF UNAWARENESS, IT SEEMS THAT OUR ENERGY GETS CAUGHT UP SOMEHOW AND SO OUR MAXIMUM ENERGY IS NOT AVAILABLE. IS IT TRUE THAT WHEN WE FUNCTION FROM OUR EMPTINESS, WE COULD HAVE ACCESS TO UNLIMITED ENERGY? at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 8: The man of enlightened freedom
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 8: The man of enlightened freedom, THE ENLIGHTENED MAN ENJOYS PERFECT FREEDOM IN ACTIVE LIFE. HE IS LIKE A DRAGON SUPPORTED BY DEEP WATERS, OR LIKE A TIGER THAT COMMANDS ITS MOUNTAIN RETREAT at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 8: The man of enlightened freedom, Question 1
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 8: The man of enlightened freedom, Question 1, I FIND IT MORE DIFFICULT TO DISIDENTIFY FROM MY FEELINGS THAN FROM MY THOUGHTS. IT SEEMS THAT THIS IS BECAUSE MY FEELINGS ARE MORE ROOTED IN MY BODY. ARE FEELINGS CLOSER TO THE HEAD, IN FACT, THAN TO THE EMPTY HEART? at energyenhancement.org

• Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 8: The man of enlightened freedom, Question 2
  Osho - Talks on Zen: The Buddha: The Emptiness of the Heart, Chapter 8: The man of enlightened freedom, Question 2, I SAID I FELT AWARE OF AN EMPTINESS INSIDE, AND HOW STRANGE IT WAS TO RELATE TO LIFE FEELING LIKE THAT. YOU SUGGESTED I ACT ALL THOSE THINGS ONE HAS TO DO IN EVERYDAY LIFE at energyenhancement.org

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