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Zen

The Great Zen  Master Ta Hui

Chapter-17

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Energy Enhancement Enlightened Texts Zen The Great Zen Master Ta Hui

 

 

BELOVED OSHO,

DON'T CONSCIOUSLY AWAIT ENLIGHTENMENT

WHETHER YOU'RE HAPPY OR ANGRY, IN QUIET OR NOISY PLACES, YOU STILL MUST BRING UP CHAO CHOU'S SAYING, "A DOG HAS NO BUDDHA-NATURE." ABOVE ALL, DON'T CONSCIOUSLY AWAIT ENLIGHTENMENT. IF YOU CONSCIOUSLY AWAIT ENLIGHTENMENT, YOU'RE SAYING, "RIGHT NOW I'M DELUDED." IF YOU WAIT FOR ENLIGHTENMENT, CLINGING TO DELUSION, THOUGH YOU PASS THROUGH COUNTLESS EONS YOU WILL STILL NOT BE ABLE TO GAIN ENLIGHTENMENT. AS YOU BRING UP THE SAYING, JUST AROUSE YOUR SPIRIT, AND SEE WHAT PRINCIPLE IT IS.

CONSTANTLY TAKE THE TWO CONCERNS -- NOT KNOWING WHERE WE COME FROM AT BIRTH AND NOT KNOWING WHERE WE GO AT DEATH -- AND STICK THEM ON THE POINT OF YOUR NOSE. WHETHER EATING OR DRINKING, WHETHER IN QUIET OR NOISY PLACES, YOU SHOULD MAKE SCRUPULOUS EFFORTS FROM MOMENT TO MOMENT -- ALWAYS AS IF YOU OWED SOMEONE MILLIONS WITH NO WAY OUT, YOUR HEART SORELY TROUBLED, WITH NO OPENING TO ESCAPE.

SEARCHING FOR BIRTH, IT CANNOT BE FOUND; SEARCHING FOR DEATH IT CANNOT BE FOUND -- AT SUCH A MOMENT, THE ROADS OF GOOD AND EVIL ARE IMMEDIATELY CUT OFF.

HAVEN'T YOU READ HOW IN THE OLD DAYS, MASTER TZU HU SAID, "THE PATRIARCH'S COMING FROM THE WEST ONLY MEANS THAT WINTER IS COLD AND SUMMER IS HOT, NIGHT IS DARK AND DAY IS LIGHT." IT'S JUST THAT YOU VAINLY SET UP MEANING WHERE THERE IS NO MEANING, CREATE CONCERN WHERE THERE IS NO CONCERN, IMPOSE "INSIDE" AND "OUTSIDE" WHERE THERE IS NO INSIDE OR OUTSIDE, AND TALK ENDLESSLY OF THIS AND THAT, WHERE NOTHING EXISTS.

"NO SPEECH IS TRUE SPEECH, AND NO HEARING IS TRUE HEARING." THUS I AM YOU AND YOU ARE ME: WE ARE NOT TWO, YOU AND I, BECAUSE THERE'S NO DUALITY, NO DISTINCTION, AND NO SEPARATION.

It is good news that Ta Hui is at last coming closer and closer to the point. What he is saying now is not mere knowledge. It seems the sutras had been collected by his disciples from the time Ta Hui started teaching as an intellectual up to the point when he became enlightened.

In this way this series is of tremendous importance -- it will give you the whole process of mind changing into no-mind, of intellect dissolving into intelligence, of words losing their existence into wordlessness. All sounds become silent... all separations disappear... even the separation between the master and the disciple is no more there. The whole series is significant in the sense that it will show you the path in different stages.

Most people who are enlightened speak only after their enlightenment. There is a great distance between you and them -- they are on a high, sunlit mountain peak, and you are in the dark valleys of your life. The distance is so much that to expect any understanding arising between you becomes very difficult.

But with Ta Hui your dialogue starts when he himself is in the dark valley, and the dialogue continues as he goes on climbing the mountain. Still there is something to be climbed, but it is becoming more and more certain that he will be able to make it. He has reached very close.

Because the dialogue with him has started while he was just one of you, that continuity and the slow change in his being can be of great importance for understanding not only him, but your own journey.

Perhaps the emperor of China met him when he was enlightened. and that's why he gave him the honorable title, "The Great Master of Zen." We have to see whether he makes it or goes astray... because one can go astray at the very last moment. He has just to go one step more, and something -- some idea, some accident, some incident -- can take him away.

There is an old saying in the East that people don't get lost until they have almost reached. It is a very strange saying, but it has great psychological insight behind it. As people start feeling they are reaching, they start losing the awareness that is needed to take the final jump. They start thinking, "Now it is almost certain I will reach, it is only a question of a few steps more...." Even one step is enough to take you astray, if you become certain. If you remain open, vulnerable, aware that you can still miss it, then there is less possibility of missing it.

It is well known to travelers that when they come close to their goal, they start feeling utterly tired -- just before the goal. They have been traveling thousands of miles, but they had never felt so tired. And because now they can see the goal has almost been reached, there is no hurry; they can sit down, they can rest -- and that is a very dangerous situation.

The inner journey is such that you cannot rest and wait, because the goal is not something dead, an objective that will remain there.

Even if you are resting outside the temple of your ultimate realization, you can fall asleep again. The old habit... and habits die hard -- they can overwhelm you. And if the old sleep comes in the name of tiredness, saying "You can rest now that you have already arrived; tomorrow morning you can enter into the temple. There is no hurry now"... Up to now it was always a hurry, but because you have almost made it, you can rest, you can fall into a deep sleep... and your sleep can take you so far astray that when you open your eyes, the temple is no longer there.

So we have to see the whole process of evolution from a student to a disciple, to a devotee, to a master -- from just intellectual effort to understanding what enlightenment is, and then to experience it in one's own being.

Ta Hui can be of more help to you than anybody else, because all the enlightened people are recorded only after their enlightenment. Ta Hui is an exception. Because he was a great teacher, very articulate, the disciples started thinking that he was already enlightened and they began collecting his sutras.

Meanwhile he is growing... and you can see the growth. Slowly, slowly he is becoming more clear. He is no longer in the mind, he is stating things which are beyond mind and he is making pointers to the ultimate realization in exactly the right direction.

This sutra, DON'T CONSCIOUSLY AWAIT ENLIGHTENMENT, is of great importance. Even awaiting is a form of desire, very subtle, very soft. Desire is a little crude, primitive, unsophisticated; awaiting is more sophisticated, more cultured -- but deep down it is still desire. The desire has become decorated, but it has not changed.

Enlightenment is possible only when there is no desire at all, in any form, within you. You are not even waiting for it. You are simply relaxed and allowing things to happen. You don't have a certain will that things should be moving in a certain direction, that things should culminate into the point of enlightenment. You don't have that any more. You are just in a let-go, watching the flow of experiences, but not getting attached to anything, not bothering about the past and not awaiting any special future.

Don't consciously await enlightenment, otherwise you will miss it.

So what has to be done? One has simply to live in a state of let-go -- going nowhere, with nothing to be sought, no goal to be reached, no great experience to be expected. One simply lives day-to-day life in utter relaxation, as if this moment is all: there is no concern about the next moment.

When you are in this cleanness of no desire, no awaiting, no thinking about the future, simply enjoying the moment that you have got in its fullness, enlightenment comes. It comes always from the back door. If you are awaiting it, you will be at the front door. It comes so silently that if you are waiting to hear its footsteps, you will miss. The change is so silent that when it has happened, only then you know... "My God, what has happened? I am no longer the same person."

This is a beautiful statement, very truthful. And what follows... all the sutras have to be understood clearly -- except one statement that Ta Hui has quoted before, which he is quoting again, and which seems to come from some kind of unconscious guilt in him, because he called Buddha `the pale face' and `the barbarian.'

As he is coming closer and closer inside, in his consciousness, he must be becoming aware that he has misbehaved, that he has not been grateful to the great master -- he is a disciple of Gautam Buddha. Although he has come fifteen centuries afterwards, he is from the same line, in the same lineage, and he should not have spoken those words. But those words were spoken when he was only an intellectual; they don't carry any value, except as a historical record.

Only one statement shows that he is feeling that he has done something wrong -- and to avoid that wrong, he is making another wrong statement. This is the trouble when you don't understand and start repenting.

If you understand, there is no repentance: past is past. You were unenlightened -- how can you expect from an unenlightened man anything better than what he has done? He has to be forgiven. He was no one other than you, but you are now on a higher peak. Now you can see better, your perspective is vaster. Then you were in the dark valley where you could not see clearly, and you may have said a few things which now you feel were not right.

If understanding is clear, you will simply laugh at the stupidity of intellectuals, of yourself, of those past days -- there will be no repentance. But if a certain repentance is there, then you will try to do just the opposite to compensate. And that's where he is committing another mistake. That is the only statement in the today's sutras where he is not yet completely free of the past.

WHETHER YOU ARE HAPPY OR ANGRY, IN QUIET OR NOISY PLACES, YOU STILL MUST BRING UP CHAO CHOU'S SAYING, "A DOG HAS NO BUDDHA-NATURE." Why is he insisting on this statement: "A DOG HAS NO BUDDHA-NATURE"? This statement is not true. Chao Chou's statement is: A dog has a buddha-nature.

Ta Hui does not want to make another derogatory statement about Buddha -- he has already made derogatory statements -- so he changes the statement of Chao Chou... and it was not derogatory! Just in his mind, the repenting mind, it looks derogatory that a dog has a buddha-nature. It seems that you are putting Buddha in the same category as dogs. But the reality is, you are putting dogs in the same category as the buddhas. Buddha is not insulted; only the dog is raised to its potential, ultimate glory.

The statement is not about Buddha; the statement is about buddha-nature. To translate it rightly, buddha-nature means awakening. If he had simply thought about awakening, then Chao Chou's statement that a dog has also the capacity to be awake would not have created this problem -- that he is making a derogatory statement towards Buddha. To avoid that, he changes the statement and says, "A DOG HAS NO BUDDHA-NATURE."

This is a guilt feeling that moves to its extreme. It will disappear; the way he is growing up and the way he is dropping many things, this too will be dropped. But this is the only statement where he is still wrong.

ABOVE ALL, DON'T CONSCIOUSLY AWAIT ENLIGHTENMENT. Absolutely right! IF YOU CONSCIOUSLY AWAIT ENLIGHTENMENT, YOU ARE SAYING, "RIGHT NOW I AM DELUDED." A very beautiful argument. Test the argument that he is making: IF YOU CONSCIOUSLY AWAIT ENLIGHTENMENT, it means, in other words, you are accepting that right now you are not enlightened, you are deluded; otherwise there is no need to await enlightenment.

His argument has tremendous penetration. He is saying that if you await enlightenment, every moment of your awaiting you are insisting that you are deluded. When you continuously insist, "I am deluded, I am deluded, I am deluded" -- although you are not saying it, that is what it actually comes down to -- you are conditioning yourself, hypnotizing yourself, to be an unenlightened being. Then how can enlightenment happen to you? You are creating a thick wall, and every moment of awaiting is making the wall thicker and thicker.

Do you see the beauty of his argument? Naturally, in waiting for enlightenment you are accepting the fact that you are not yet enlightened. And as you go on and on waiting, and your unconscious goes on being conditioned that it is not yet awakened, not yet awakened, not yet awakened..... This idea can become such a great barrier that it will prevent your enlightenment.

IF YOU WAIT FOR ENLIGHTENMENT, CLINGING TO DELUSION, THOUGH YOU PASS THROUGH COUNTLESS EONS YOU WILL STILL NOT BE ABLE TO GAIN ENLIGHTENMENT. AS YOU BRING UP THE SAYING, JUST AROUSE YOUR SPIRIT, AND SEE WHAT PRINCIPLE IT IS. What principle is functioning? Waiting for enlightenment, you are unknowingly, unconsciously, using a certain principle of autohypnosis.

Just here in Poona, some twenty years ago, a young man who was a professor in the university came to see me. He wanted a private interview; he did not want to say anything about his problem before others. And later on, naturally I understood that it must have been embarrassing for him to say it before others. He had from his very childhood learned the habit -- which is very strange, because a man's physiology does not allow it -- of walking like a woman.

A man cannot walk like a woman for the simple reason that he does not have a womb. It is the womb in the woman's body that makes her walk differently; without the womb, nobody can manage it. But something must have happened in his childhood of which he was not aware. Perhaps he was born in a house where there were only girls -- his sisters -- and he was the only boy. And naturally, children learn from imitation: if he was surrounded only by girls, he may have started moving the way they were moving and become almost fixated on it.

Everybody was laughing at him, and particularly that he is a professor in the university, and walking like a woman, and all the students laughing.... He had been to doctors, but they said, "What can we do? -- there is no disease, no medicine can help. There is nothing wrong in your body. No operation can help."

He had been to psychoanalysts in Bombay and New Delhi and they were also unbelieving, because such a case had never come to them. So none of the advice they could give was the advice of psychoanalysis -- because psychoanalysis has no precedent for such a case. In all the discoveries of psychoanalysis, I have never come across a single case like this that has been treated by psychoanalysts.

So naturally... the man was a psychoanalyst, but the advice he was giving was just commonplace advice. He said, "You have to try hard to walk like a man. Be alert." This is commonsense advice. "What can be done? You have to change your habit and create a new habit. So particularly when you go for a morning walk, or an evening walk, try hard to walk like a man."

And that created the trouble: the more he tried to walk like a man, the more his mind was getting hypnotized to walk like a woman. That was why he was trying... otherwise nobody tries. Have you ever tried not to walk like a woman?

But if you are so consciously trying hard to walk like a man, you don't understand the mechanism of hypnosis: you are hypnotizing yourself more to walk like a woman. You are trying hard and you are failing, and every failure is making your autohypnotic situation deeper. So all the advice of great psychoanalysts turned him into even more of a mess. He started walking more like a woman than he had before.

When he came to see me, a few friends were there and he said, "I cannot tell you my problem. I want absolute privacy."

So I said, "Okay, you can come into my room." I took him into my room, and he locked the door. I said, "What kind of problem do you have that you are so much afraid?"

He said "It is so embarrassing... I walk like a woman."

I said, "You should not be embarrassed about it. In fact, you have done a miracle. Physiologists cannot believe that it is possible: walking like a woman needs a womb, otherwise you cannot. And you don't have a womb..."

He said, "Whatever may be the case..."

I said, "You are somebody to be appreciated. Who says that this is embarrassing? You would win a competition, you would come first in the whole world -- a man walking like a woman... no man can compete with you!"

He said, "What are you saying? You are trying to console me."

I said, "No. I am simply trying to make it clear to you... you have listened to psychoanalysts and other advisers who have told you to make hard and conscious efforts to walk like a man -- and what has been the result?"

He said, "The result has been this, that I am walking more like a woman than before."

I said, "Now, listen to my advice. You try hard to walk like a woman..."

He said, "You will make me look absolutely stupid."

I said, "You try it just here in this room, before me. Make a conscious effort to walk like a woman. I want to see how you can walk... because it is physiologically impossible. It is just a psychological conditioning, and it can be broken -- but not by the opposite extreme." He was afraid, but I said, "You try, just around the room -- but be conscious and make it as woman-like as possible."

And he failed, he could not manage it. He said "My God, this is strange!"

I said, "Now go out, go to the university, and walk consciously as a woman. Watch women, how they are walking... find the best woman and just walk like her."

And after seven days, when I was leaving, he came back and he said, "You have done a miracle. The harder I tried to walk like a woman... I could not do it. People have even started looking at me strangely, because they expect me to walk like a woman and I am walking like a man. I am trying my hardest, my best, to walk like a woman, and nothing succeeds!"

I said to him, "This is the way to break through your autohypnosis. Autohypnosis is unconscious. If you consciously do the same thing, then the autohypnosis will be broken. It cannot stand the light of consciousness."

Ta Hui is saying, JUST AROUSE YOUR SPIRIT AND SEE WHAT PRINCIPLE IT IS. Why are you not enlightened? The question is not that you should be enlightened -- how have you missed being enlightened? What is the principle of your missing it? Desiring it, waiting for it, is the principle that is making it difficult to become enlightened.

If you drop the whole idea, and you simply enjoy the moment, enlightenment comes. It is nothing that comes from outside; it is something that in your peaceful, silent, let-go arises within you. The moment you are not desiring for anything, not waiting for anything, no ambitions -- this means there is no tension in you at all.

Let-go is the right preparation for you suddenly to discover that you have always been enlightened. Enlightenment is your nature. You are creating a hypnosis that you are deluded, that you are not enlightened. By making the effort to attain enlightenment, you are going far away. Just drop all effort.

CONSTANTLY TAKE THE TWO CONCERNS -- NOT KNOWING WHERE WE COME FROM AT BIRTH AND NOT KNOWING WHERE WE GO AT DEATH -- AND STICK THEM ON THE POINT OF YOUR NOSE. He says, rather than bothering about enlightenment, you should take only two concerns, which are not possible for you to discover -- they are koans. The first is: From where are you coming?

A young boy was asking his father, "Tell me, dad -- from where have I come?" The father looked a little embarrassed, but finally -- he was an educated man and thought himself to be very advanced -- he told the whole story of how he made love to the boy's mother. The boy was watching the father with wide open eyes and thinking, "What nonsense is he talking? I have asked a simple question -- from where do I come? -- and he is telling me things that don't make any sense." But he silently listened.

The father was perspiring and telling him, "I made love to your mother..." and how love is made. The boy thought that he had asked a simple question, but he allowed the father to explain to him the whole of sexology. And when the father ended, he asked, wiping his perspiration, "Have you understood?"

The boy said, "You have not said a single word in answer to what I have asked. Johnny Jones in my school says he has come from New Jersey, and I want to know from where I have come. I will look so stupid telling what you have been telling me to all the boys of my class. They will make me a laughingstock: `You are an utter idiot. People come from New Jersey, people come from New York, people come from Washington -- but you are a very strange fellow. What kind of route have you followed?' "

You cannot find out from where you are coming, and you cannot find out where you are going. Then why is he telling you to make this your sole concern? So that the mind is absolutely engaged. These are not desires; these are explorations, enquiries. And you cannot succeed -- that is certain.

A koan has to be made in such a way that you cannot succeed. If you can succeed, then mind has taken possession of you; if you cannot succeed, then mind -- in utter failure -- stops functioning.

Where are you coming from and where are you going? This is to stop the functioning of the mind. The mind cannot... The mind came after your birth, so it does not know from where it is coming. And the mind goes into a coma before your death, so it never comes to know where it is going -- so birth and death both remain beyond mind. Facing such impossible questions, the mind becomes tired, utterly tired, and stops functioning.

In that state, when mind stops functioning, you may have the visitor arise within you, for whom you were not even waiting. You may see your luminous being with all the blessings possible.

The whole strategy is to put the mind into a non-functioning state. Desire keeps it functioning, awaiting keeps it functioning, ambition keeps it functioning. Whether you are ambitious for money or whether you are ambitious for enlightenment, it does not make any difference to the mind. Whether you are seeking power or you are seeking truth, it makes no difference. The object is not the problem.

Mind needs desire, ambition, expectation.

Mind is always projecting into the future, and if you can stop the mind projecting...

Zen has found the best way. There have been thousands of other traditions in the world, and there have been many ways of stopping the mind, but nothing is comparable to Zen. It is the most scientific, the most psychological -- and the quickest.

Just take any koan... and this koan is very beautiful: From where are you coming and to where are you going? And mind will stop -- you will make it so tired, day after day you go on... That is why Ta Hui says, AND STICK THEM ON THE POINT OF YOUR NOSE. Don't forget the concern with the koan even for a single moment.

And it is also significant that he says, AND STICK THEM ON THE POINT OF YOUR NOSE. You may not be aware, but the East has been aware for thousands of years that before you die -- six months before -- you stop seeing the tip of your nose. You will know, when you stop being able to see the tip of your nose, that the journey has come to an end. And why do you stop seeing the tip of your nose?

When a man dies, you must have seen that people immediately close his eyes. Nobody dies with closed eyes, because to keep the eyes closed needs energy, and a dead man has no energy. A dead man is no longer there, so who is going to keep them closed? No dead man dies with a fist. Every child is born with fists, and every old man dies with open hands, because to make a fist you need energy, it is an effort; with an open hand you don't need any energy. The same is true about your eyes: everybody dies with open eyes.

Then why do people immediately close the eyelids? The reason is that to see a dead man with open eyes is a very traumatic experience, because his eyes turn upwards: all you can see is just the white part of the eyes. To see the white part of the eyes may give you nightmares -- you have never seen such eyes.

So just to save others -- there are children, there are women, there are other people, why make them unnecessarily freak out? -- the eyes have to be closed. But this turning of the eyes upwards starts happening six months before; slowly, slowly the eyes start moving upwards. It takes six months for them to go completely beyond your vision, until you can see only the white.

His saying, STICK THEM ON THE POINT OF YOUR NOSE, has a double meaning. One is that you should remember constantly; and the second is that enlightenment has to happen before you stop seeing the tip of your nose -- because enlightenment needs a tremendous energy explosion.

Once the eyes have started turning, you are dying fast. Within six months you will be gone. It is a very beautiful symptom to remember: while you are capable of seeing the tip of your nose, let enlightenment happen. But your concern should not be enlightenment directly; your concern should be something that engages your mind in a futile exercise, an exercise which cannot come to any conclusion.

WHETHER EATING OR DRINKING, WHETHER IN QUIET OR NOISY PLACES, YOU SHOULD MAKE SCRUPULOUS EFFORTS FROM MOMENT TO MOMENT -- ALWAYS AS IF YOU OWED SOMEONE MILLIONS WITH NO WAY OUT, YOUR HEART SORELY TROUBLED, WITH NO OPENING TO ESCAPE.

SEARCHING FOR BIRTH, IT CANNOT BE FOUND; SEARCHING FOR DEATH, IT CANNOT BE FOUND -- AT SUCH A MOMENT, THE ROADS OF GOOD AND EVIL ARE IMMEDIATELY CUT OFF.

This same man was talking in the previous sutras about doing good acts, earning virtue, not being in the grip of evil acts, and all kinds of things. Now he is saying that AT SUCH A MOMENT -- when your mind has stopped functioning -- THE ROADS OF GOOD AND EVIL ARE IMMEDIATELY CUT OFF. You are beyond good and evil.

Friedrich Nietzsche has written a book by that name exactly -- BEYOND GOOD AND EVIL. Although his book has not the depth of the mystic, it has tremendous power of intellectual penetration. He has some insight. It is not beyond mind yet, but he is struggling hard to find a place where you are beyond good and evil -- because that is the place of nirvana.

That is what enlightenment is: when you are neither good nor bad, just innocent.

HAVEN'T YOU READ HOW IN THE OLD DAYS, MASTER TZU HU SAID, "THE PATRIARCH'S COMING FROM THE WEST ONLY MEANS THAT WINTER IS COLD AND SUMMER IS HOT, NIGHT IS DARK AND DAY IS LIGHT."

You can see the change of climate in the consciousness of Ta Hui. He has been quoting before, but those quotations looked out of context. Now he still quotes, but they fit exactly what he is trying to explain; those quotations don't seem to be unnecessarily put in, to show his knowledgeability.

This question is concerned with Bodhidharma. Bodhidharma went from India to China, and it became a tradition among the disciples of Bodhidharma -- because he is the first patriarch of Zen in China -- "THE PATRIARCH'S COMING FROM THE WEST... What is the meaning of it? Why did Bodhidharma come to China?

It had been asked of Bodhidharma himself: Why had the patriarch come such a long way? Such a tedious journey -- three years it took him to reach China -- an enlightened man... why should he bother to come to China? And what he said has become a tremendously significant statement of suchness, of thusness.

"THE PATRIARCH'S COMING FROM THE WEST ONLY MEANS THAT WINTER IS COLD AND SUMMER IS HOT, NIGHT IS DARK AND DAY IS LIGHT." Just accept things as they are. A very simple statement, but of immense meaning: ... WINTER IS COLD AND THE SUMMER IS HOT, NIGHT IS DARK AND DAY IS LIGHT. To teach this, Bodhidharma had to come to China.

IT'S JUST THAT YOU VAINLY SET UP MEANING WHERE THERE IS NO MEANING, CREATE CONCERN WHERE THERE IS NO CONCERN, IMPOSE "INSIDE" AND "OUTSIDE" WHERE THERE IS NO INSIDE OR OUTSIDE, AND TALK ENDLESSLY OF THIS AND THAT, WHERE NOTHING EXISTS.

Now Ta Hui is speaking the language of a master: Things are the way they are.

Once this simple statement is understood, you stop desiring, you stop willing that things should be different. All that your prayers consist of is that winter should not be cold, that summer should not be hot; all your prayers are asking that nature should not be what it is. Your prayers are your complaints, your grudges, your frustrations. A man who has understood that this is the way things are -- that a roseflower is a roseflower and a thorn is a thorn, there is nothing to be done about it...

Understanding this brings a great relaxation to you -- when you don't VAINLY SET UP MEANING WHERE THERE IS NO MEANING, CREATE CONCERN WHERE THERE IS NO CONCERN, IMPOSE "INSIDE" AND "OUTSIDE" WHERE THERE IS ONLY ONE EXISTENCE -- THERE IS NO INSIDE, THERE IS NO OUTSIDE, AND TALK ENDLESSLY OF THIS AND THAT, WHERE NOTHING EXISTS.

"NO SPEECH IS TRUE SPEECH, AND NO HEARING IS TRUE HEARING." THUS I AM YOU AND YOU ARE ME: WE ARE NOT TWO, YOU AND I, BECAUSE THERE IS NO DUALITY, NO DISTINCTION, AND NO SEPARATION.

In this non-duality, in this meaningless splendor of existence, in this state of unconcern -- not waiting for anything, not desiring for anything -- you become so innocent, so open and so vulnerable, that the greatest experience simply arises in you. You have prepared the ground.

Enlightenment is not a goal; it is your intrinsic potentiality. When you are relaxed, the lotus flower of enlightenment opens its petals. And not only you, but the whole existence rejoices in this tremendous experience. There is no meaning in it but there is great splendor. There is no meaning in it, but there is great significance. There is no meaning in it, but there is great contentment and fulfillment and a feeling that you have come home.

Okay, Maneesha?

Yes, Osho.

 

 

Next: Chapter 18, No guilt

 

Energy Enhancement Enlightened Texts Zen The Great Zen Master Ta Hui

 

 

 
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