Osho First Meditation Camp Revisited

Osho First Meditation Camp RevisitedOsho- _2 D: l# W; y; L) a  Z
     Day One - June 3, 1964
8 _, i; @: y0 S, }aoxiu.com   I see man engulfed in deep darkness. He has become like a house whose lamp has been snuffed out on a dark night. Something in him has been extinguished. But a lamp that has been extinguished can be relit.
! m  t6 _. X3 l& W& e, y8 O) V9 |0 Caoxiu.comI see as well that man has lost all direction. He has become like a boat that has lost its way on the high seas. He has forgotten where he wants to go and what he wants to be. But the memory of what has been forgotten can be re-awakened in him.Osho,奥修,静心,爱的艺术,Meditation: {# _" m' ?; V* u7 Z- k" }
Although there is darkness there is no cause for despair. The deeper the darkness, the closer the dawn. In the offing I see a spiritual regeneration for the whole world. A new man is about to be born and we are in the throes of his birth. But this regeneration needs the cooperation of each of us. It is to happen through us and through us alone. We cannot afford to be mere spectators. We must all prepare for this rebirth within ourselves.Osho,奥修,静心,爱的艺术,Meditation* \) h9 d" m- L" r
The approach of that new day, of that dawning, will only happen if we fill ourselves with light. It is up to us to turn that possibility into a reality. We are all bricks of the edifice of tomorrow and we are the rays of light out of which the future sun will be born. We are creators not just spectators. The need, however, is not only for the creation of the future, it is for the creation of the present itself, it is for the creation of ourselves. It is by creating himself that man creates humanity. The individual is the component of society and both evolution and revolution can take place through him. You are that component.
+ H7 j/ q% j/ o+ lOshoThis is why I want to call you. I want to awaken you from your slumber. Don';t you see that your lives have become quite meaningless and useless, totally boring? Life has lost all meaning, all purpose. But this is natural. Without light in man';s heart there cannot be any meaning in his life. There cannot be any joy in his life when there is no light in his inner being.Osho,奥修,静心,爱的艺术,Meditation# p! \$ ?5 D! a
The fact that we find ourselves superfluous and overburdened today is not because life in itself is useless. Life is one endless fulfillment. But we have forgotten the path that leads to that destination, to that fulfillment. We simply exist and have nothing to do with life. This is not living, it is just waiting for death. And how can waiting for death be anything but boring? How can it be a joy?奥修(OSHO)中文社区(Meditation,Love)! S9 y) _! c% P& B4 i
I have come here to tell you this: there is a way to awaken from this bad dream you have mistaken for life. The path has always been there. The path that leads from darkness into light is eternal. It is there for certain, but we have turned our faces from it. I want you to turn your faces towards it. This path is dharma, religion. It is the means of rekindling the light in man; it is giving direction to man';s drifting boat. Mahavira has said for those being swept away by the rapid current of the world, with its old age and its death, that religion is the only island of safety, the anchor, the destination and the refuge.Osho,奥修,静心,爱的艺术,Meditation9 C2 s: S3 t- N, ~2 _3 f2 e
Are you thirsty for the light that fills life with joy? Do you want to attain the truth that gives man immortality? If so, I invite you. Accept my invitation - for joy, for light, for deathlessness. It is simply a matter of opening your eyes. And then you will inhabit a new world of light. You don';t have to do anything else, you just have to open your eyes. You just have to wake up and look.
# O' d9 T( e' S6 K& ^/ e7 HOshoNothing in man has really been extinguished nor has he really lost direction, but if his eyes are closed the darkness spreads everywhere and all sense of direction is lost. By shutting his eyes a man loses everything; by opening them he becomes a king.
+ _# K& z( m! ?2 Aaoxiu.comI am calling to awaken you from your dream of downfall to the majesty of an emperor. I wish to transform your defeat into victory, your darkness into light, your death into immortality. Are you ready to embark upon this voyage with me?
' i& T2 }& f$ ?/ R5 n3 O; B3 bOshoBefore we begin our work please accept my love. It is the only thing with which I can welcome you to the loneliness and seclusion of these hills. I have nothing else to give you. I want to share with you the infinite love the presence of God has created in me. I wish to distribute it. And the wonder of it is that the more I share it, the more it grows. Real wealth increases with distribution but the wealth that decreases by sharing is not real wealth at all. Will you then accept my love? I see acceptance in your eyes and that they are overflowing with love in response.
% r; J7 R2 P4 E! m+ R/ UOsho,奥修,静心,爱的艺术,MeditationLove begets love and hate begets hate. Whatever we give out is returned in kind. This is an eternal law. So whatever you desire is what you should give unto the world. You cannot receive flowers in exchange for thorns.Osho,奥修,静心,爱的艺术,Meditation# j0 q0 a; G- M" E6 u3 Q
I see flowers of love and peace blooming in your eyes, and I am deeply gratified. Now there are not so many different people here. Love unites and transforms the many into one. Physical bodies are separate and will continue to be so, but there is something behind these bodies that brings people together and unites them in love. It is only when this unity is attained that anything can be said and that anything can be understood. Communication is only possible in love and in love alone.
) `' p, P" E" y4 M) n4 I9 a/ _Osho,奥修,静心,爱的艺术,MeditationWe have gathered in this lonely place so that I can tell you something and so that you can listen to me. This telling and this listening are only possible on the level of love. The doors of the heart open only to love. And remember it is only when you hear with the heart and not with the head that you can really hear anything. You may ask, "Does the heart hear as well?" but I say that whenever there is hearing it is the heart alone that hears. So far the head has never heard anything. The head is stone deaf. And this is also true of speaking. Only when words come from the heart are they meaningful. Only words that come from the heart have the fragrance of fresh flowers; otherwise they are not only stale and faded but are like artificial flowers, made of paper.Osho,奥修,静心,爱的艺术,Meditation  p- q4 y( h3 |! t' n6 U
I shall pour out my heart to you and if your hearts allow me to enter there will be meeting and communication. It is at this moment of communion that the thing words are powerless to express is communicated. Many unsaid things can also be heard like this, and that which cannot be put into words, that which is between the lines can also be communicated. Words are very impotent symbols but if listened to in total peace of mind and in silence they become powerful. This is what I call hearing with the heart.
: g9 v" N. ?- ?# f0 A$ u2 C0 TOsho,奥修,静心,爱的艺术,MeditationBut even when we are listening to someone we are full of thoughts about ourselves. And that is false listening. Then you are not true listeners. You are under the illusion you are hearing but as a matter of fact you are not. For right-hearing it is necessary for the mind to be in a state of perfect, silent watchfulness. You should simply listen and not do anything else. Only then can you hear and understand. And that understanding becomes a light and brings about a transformation in you. Without this state of mind you do not listen to anyone, you just go on listening to yourself. The tumult raging within you absorbs you. And when you are so engrossed nothing can be communicated to you. You seem to be seeing but you do not see; you seem to be hearing but you do not hear.
$ {0 K) L8 V8 yOsho,奥修,静心,爱的艺术,MeditationChrist also said, "Those who have eyes to see, let them see. Those who have ears to hear, let them hear." Did those to whom he spoke not have eyes and ears? Of course they had eyes and ears, but the mere presence of eyes and ears is not enough for seeing and for hearing. Something else is necessary and without it the existence or non-existence of eyes and ears is irrelevant. That something else is inner silence and watchful awareness. It is only when these qualities are there that the doors of the mind are open and that something can be said and heard.
0 u0 B, j8 ~$ z1 ?6 P奥修(OSHO)中文社区(Meditation,Love)I expect this kind of hearing from you during the period of this sadhana camp. Once you have mastered the art it becomes your lifelong companion. It alone can rid you of trivial preoccupation. It can awaken you to the great, mysterious world outside and you will begin to experience the eternal light of consciousness. That is what is behind the tumult of the mind.  j# U, e3 A4 S
Right-seeing and right-hearing are not only a necessity for this sadhana camp but are the foundation of all right-living. Just as everything is clearly reflected in a lake that is totally calm, without ripples, that which is the truth, that which is God will be reflected in you when you become calm and still like the lake.
* u! N- i& H' H; F' `8 c- ^OshoI see such silence and calm coming to you and I see your eyes inviting me to say what it is I wish to say. They are urging me to share the truths I have seen that have moved my soul. Your hearts are eager and impatient to hear about them. Seeing that you are so willing and ready to hear me, my heart is impelled to pour itself out to you. In these peaceful surroundings, when your minds are perfectly calm as well, I shall certainly be able to say what it is I wish to say to all of you. It often happens that I must refrain from speaking when I see deaf hearts before me. Doesn';t light remain outside when it find the doors of your house closed? In the same way I often stand outside many a house. But it is a good sign that your doors are open. It is a good beginning.
  B* P1 D+ j( q+ ]& B# hOshoWe shall start the five-day program of this Sadhana Camp tomorrow morning and by way of introduction I would now like to say a few things.Osho- T6 x' @6 @  J+ n$ W, Z
For one';s sadhana, for the realization of truth, the mind has to be prepared in the way one prepares the soil for the cultivation of flowers. And so, I would like you to bear a few maxims in mind.$ v7 M9 g& d8 y+ x" L* _; U' ]3 @
The first maxim is: live in the present. During the camp do not be carried away by your habit of thinking about the past and the future. If you allow yourself to be carried away, the living moment, the really important thing will be wasted and will pass away uselessly. Neither the past nor the future exists. The past in only memory; the future, imagination. Only the present is real and alive. And if the truth is to be known it can only be known through the present.8 O6 }3 N$ z. w# j
During the camp, please keep yourselves aloof from the past as well as from the future. Accept that they do not exist. Only the moment you are in exists. Only the moment in which you are exists and nothing else. You have to live in it and to live it completely. Sleep as soundly tonight as if your whole past has been cut adrift. Die to the past. And in the morning get up as a new man, because it is a new morning. Let him who went to bed not awaken. Let him go to sleep for good. Let him who is ever-new and ever-fresh arise.aoxiu.com$ q0 G8 T/ Z0 a! U7 Y. @. y
To live in the present, keep remembering - and stay on guard twenty-four hours every day to see that mechanical thinking about the past and future does not start up again. Watching is enough. If you watch, it won';t start up again. Watching and awareness break the habit.Osho7 R: k' x, u! Z$ P9 j' }- E% _
The second maxim is: live naturally. Man';s entire behavior is artificial and the result of conditioning. We always wrap ourselves in a phony mantle and because of this covering we gradually forget our real being. Shed this false skin and throw it away. We have not gathered here to stage a drama but to know and to see ourselves as we really are. Just as actors in a play remove their costumes and make up and put them aside after the performance, in these five days, you must remove your false masks and set them aside. Let that which is fundamental and natural in you come out - and live in it. One';s sadhana, one';s path, developes only through simple and natural living. During the days of this sadhana camp be aware that you hold no position, have no profession, have no status. Divest yourself of all these masks. You are simply you, quite an ordinary human being with no name, no status, no class, no family, no caste - a nameless person, a very ordinary individual. You have to learn to live like this because in reality this is what you are.Osho,奥修,静心,爱的艺术,Meditation" K' R, `* F; y: H
The third maxim is: live alone. One';s sadhana is born in complete aloneness, when one is all alone. But generally man is never alone. He is always surrounded by others. And if there is no crowd around him on the outside, he is in the midst of a crowd inside. This crowd has to be dispersed.Osho,奥修,静心,爱的艺术,Meditation. }$ x: ~8 r9 r( V( k( m
Inside, do not allow things to crowd in on you. And the same is true for the outside - live by yourself as if you are all alone at this camp. You don';t have to maintain relations with anyone else. In the midst of these countless relationships you have forgotten yourselves. All these relationships - enemy or friend, father or son, wife or husband - have so engulfed you that within yourself you can neither find nor know your own being.
) \, F2 ]3 S6 C0 D- Q; GHave you ever tried to imagine what you are, away from these relationships of yours? Have you ever discarded the garb of these relationships and seen yourself quite separate from them? Remove yourself from all these relationships and know that you are not the son of your father and mother, not the husband of your wife, not the father of your children, not the friend of your friends, not the enemy of your enemies - and what remains is your real being. What remains in you is your self. During these days you have to live alone in that being.Osho,奥修,静心,爱的艺术,Meditation) l" N1 h; B2 P  U- x* C
By following these maxims you will be able to reach the state of mind that is an absolute necessity for carrying on your sadhana and for attaining peace and the realization of truth. As well as these three maxims, I wish to explain to you the two kinds of meditation we will begin tomorrow.
, z' p3 N  X7 E: Y奥修(OSHO)中文社区(Meditation,Love)The first meditation is for the morning. During this meditation you must hold your spine erect, close your eyes and keep your neck straight. Your lips should be closed and your tongue should touch the palate. Breathe slowly but deeply. Concentrate your attention on the navel. Be aware of the tremor felt at the navel because of the breathing. This is all you have to do. This calms the mind and stills thoughts. From this emptiness you ultimately go inside.7 R0 g& p0 L' v# ~
The second meditation is for the night. Spread your body on the floor and let the limbs relax completely. Close your eyes and for about two minutes suggest to yourself that the body is relaxing. Gradually the body will become relaxed. Then for two minutes suggest that your breathing is becoming tranquil. The breathing will become quiet. Finally, for another two minutes suggest that thoughts are coming to a halt. This willed auto-suggestion leads to complete relaxation and emptiness. When the mind has become perfectly calm, be totally awake in your inner being and be a witness to the tranquility. This witnessing will lead you to your self.aoxiu.com! K' V2 @7 p0 [
You must practice these two meditations. But as a matter of fact they are really artificial devices and you are not to stick to them. With their help the mind';s restlessness dissolves. And just as we no longer need a ladder after climbing, one day we have to give up these devices as well. Meditation attains perfection the moment it becomes unnecessary. This very stage is samadhi.
! g4 I- D3 `2 m2 x; c1 \9 I奥修(OSHO)中文社区(Meditation,Love)Now the night is well advanced and the sky is filled with stars. The trees and the valleys have gone to sleep. Let us also go to sleep now. How quiet and silent it all is. Let us also merge into this peacefulness. In deep sleep, in dreamless sleep we go to the very place where God dwells. This is the spontaneous, non-conscious samadhi that nature has bestowed upon us. With the help of this sadhana camp we can also reach the same destination. But then we will be conscious and aware. This is the difference and it is a great difference indeed. In the former we are asleep; in the latter we are wide awake.0 ?% |0 d. Z5 `0 g4 z* E/ y
Let us now retire into sleep with the hope that we will attain samadhi. When our hopes are accompanied by determination and right-endeavor they are bound to be fulfilled.Osho,奥修,静心,爱的艺术,Meditation+ u; P. c! t5 `5 X' ]+ x& ~9 B
May God guide us along the path. This is my only prayer.
# G2 r" t: d4 uOsho,奥修,静心,爱的艺术,Meditation 1 d1 K  y: \( ~' l5 o7 L7 S, g
Osho,奥修,静心,爱的艺术,Meditation) X1 M3 ]! @3 F2 C8 r
奥修(OSHO)中文社区(Meditation,Love)9 y# a3 C5 w- {6 Y% M* j0 U- q

Osho First Meditation Camp Revisited

Osho First Meditation Camp Revisited奥修(OSHO)中文社区(Meditation,Love)% ^& R) E9 _  e, P
     Day Two - June 4, 1964
* l( S, |4 }2 M% G4 `. l( e4 t; Iaoxiu.com It is a delight to see you. In this solitary place you have come together to realize God, to find the truth, to know your own selves. But may I ask you a question? Is what you are seeking separate from you? You can search for someone who is away but how can you seek that which is your own self? Your own self cannot be sought in the sense in which everything else is sought because in this case there is no difference between the one who is seeking and the one who is being sought. You can seek out the world but you cannot seek your self. He who goes out in search of his self goes farther away from his self. It is important to understand this fact fully. Only then the search may be possible. If you want the material things of the world you have to look outside yourself, but if you want to find your self you have to be composed, unruffled, and to abandon all seeking. What you really are can only be seen in perfect calm and emptiness.Osho$ C3 U/ D" e* v+ X% K3 Q
Remember that a search is also an excitement, a tension, that it is a desire and a passion as well. But the soul cannot be realized through passion. This is the difficulty. Passion indicates that one desires to become something or to attain something, while the soul is already there within one. The soul is what I, myself, am. Passion and the soul lie in opposite directions. They are opposite dimensions.Osho3 [: z  o7 _' Z: I' S, t
Therefore understand fully that the soul can be realized but it cannot be the object of desire. There cannot be any desire as such for the soul. All desire is worldly; no desire is spiritual. It is desire and passion that make up the world. Whether this passion or desire is for money or for religion, for authority or for the realization of God, for worldly pleasures or for the liberation of moksha, it makes no difference. All passion is ignorance and bondage.
- F0 M1 n  C& `6 G% ^3 h7 \9 ^奥修(OSHO)中文社区(Meditation,Love)I do not ask you to desire the soul. I only ask you to comprehend the nature of desire. The understanding of passion frees one from passion because it reveals its painful character. The knowledge of pain is freedom from pain. Nobody, having known pain, can want it. And when there is no desire, when the mind is neither disturbed by passion nor searching for anything, then at that very moment, at that calm and tranquil moment you experience your real authentic being. The soul declares itself when passion disappears.Osho,奥修,静心,爱的艺术,Meditation0 z& M. {0 k2 `# i3 T1 i2 h. V
Therefore my friends, I ask you not to hanker after the soul but to understand desire itself and to rid yourselves of it. Then you will know and will realize the atman, the soul.Osho,奥修,静心,爱的艺术,Meditation; f, i: c  @* x+ s" z' u: K
What is religion? Religion, dharma, has nothing to do with thoughts or with thinking. It has to do with no-thinking. Thinking is philosophy. It gives you results or conclusions but does not bring you satisfaction. Dharma is contentment. The process of logic is the doorway to thought while samadhi is the gateway to contentment.5 `* D; x% X+ f7 x. k
Samadhi is the result of shunya and chaitanya, of emptiness and consciousness. The mind must be empty but watchful, and in that state of tranquility the door to truth opens. Truth is realized only out of emptiness and one';s whole life is subsequently transformed.- }- i( u  o) r/ H) |4 a
We reach the stage of samadhi through meditation, but what is generally understood as meditation is not true meditation. It too is thinking. Possibly the thoughts relate to the soul or to God but they are still thoughts. To what the thoughts relate makes no difference. In reality all thoughts pertain to another, to an outsider. They relate to what is not the self, to the material. There cannot be thought about the self because for thought to exist, two are needed. Therefore thought cannot take you beyond duality. If one is to realize this unity, to live in the self and to know it, then meditation, not thinking, is the way.
/ C' E$ G  U: ]8 w; m: \6 EThought and meditation are in diametrically opposite directions. The former moves outward; the latter, inward. Thought is the way to know the other; meditation, the way to know the self. But thought is generally taken for meditation. This is a very serious and widespread mistake and I want to caution you against this fundamental error. Meditation means becoming actionless. Meditation is not action but a state of being. It is being steady in one';s own self.
: k* c5 ]# g0 i( MOsho,奥修,静心,爱的艺术,MeditationIn action we come into contact with the outside world; in inaction, with ourselves. When we are not doing anything we become aware of what we are, but we are constantly involved in different activities and do not know ourselves. We do not even remember that we exist. We are deeply preoccupied. At least the body rests but the mind does not rest at all. Awake, we think; asleep, we dream. Engrossed in these constant preoccupations and activities, we simply forget ourselves. In the press of our own affairs we lose ourselves. How strange this is. But it is a fact. We have become lost, not in the crowds of other people, but in our own thoughts, in our own dreams, in our own preoccupations and activities. We have become lost in ourselves. Meditation is the way to extricate ourselves from this self-created crowd, from this mental wanderlust.奥修(OSHO)中文社区(Meditation,Love)4 u6 x7 n4 ~1 b0 f
By its nature meditation cannot involve any action. It is no-action. It is a term for an unoccupied mind. This is what I teach. It may look rather odd to say that I teach no-action and to say that we have gathered here to practice no-action but the language of man is very poor and very limited. Designed to express action only, it is never able to express the soul. How can what is fashioned for speech express silence?
  {& t2 x. W$ M4 @" m1 POsho,奥修,静心,爱的艺术,MeditationThe world "meditation" suggests that it is some sort of action but it is by no means action of any kind. It would be wrong of me to say I was "practicing" meditation; it would be correct to say I was "in" meditation. It is just like love. I am in love, but love cannot be manufactured. Hence I say meditation is a state of mind. It is of prime importance to be clear about this at the outset.
, P9 b/ U* d1 F" ~9 ]# q4 n- H9 ?OshoWe have not gathered here to do anything but have come to experience that state where we simply are, where no action takes place, where there is no smoke to suggest action and only the burning flame of being remains, where only the self remains, where even the thought that "I am" no longer remains, where simply "being" remains. This is shunya, emptiness. This is the point where we see not the world, but truth. It is in this void, in this emptiness that the wall that keeps you from knowing your self topples, that the curtains of thought rise and wisdom dawns. At this point you do not think, you know. Then there is vision; then there is realization.aoxiu.com! D9 ]1 H2 A2 Z/ ]# s
But the words "vision" and "realization" are not quite appropriate because here there is no difference between the knower and the known, no difference between the subject and the object. Here there is neither the known nor the knower, simply knowing. In this context no word is suitable. "No-word" is the only appropriate word. If anyone asks me about this state I remain silent - or you might say I convey my answer through my silence.aoxiu.com# D9 [3 {* ]% N8 S$ b4 q
Meditation is no-action. Action is something we may or may not do according to our wishes. But there is a difference between one';s nature and one';s actions. One';s nature is not action, it is neither doing nor non-doing. For example, understanding and sight are parts of our nature, parts of our being. Even if we do nothing they will still be there. Nature is constantly present in us and only that which is constant and continuous can be called natural. Nature is not something of our making, it is our foundation. It is ourselves. We do not create it, it is an intrinsic cohesion. We call it dharma. Dharma means our nature; it means pure existence.
1 s4 R1 O8 D3 _$ M1 q奥修(OSHO)中文社区(Meditation,Love)This constant and continuous nature of ours is suppressed by the scattered direction of our actions. Just as the sea is covered by waves and the sun by clouds, we are covered by our own actions. The layer of activities on the surface hides that which is deep inside. Insignificant waves hide from our view the unfathomable depths of the ocean. How strange it is that the mighty is suppressed by the trivial, that a speck in the eye renders mountains invisible. But the sea does not cease to exist because of the waves. It is the soul of the waves and is present in them as well. Those who know even recognize it in the waves, but those who do not know must wait until the waves subside. They can only look at the ocean after the waves disperse.Osho,奥修,静心,爱的艺术,Meditation0 @, e- [7 P2 H2 Z! @
We have to dive into this ocean, into nature itself. We have to forget about the waves and jump into the sea. We have to know our own depths where there is the sea without waves, where there is being without becoming.
% D/ N( A2 _' C) E" Y2 Y8 AOsho,奥修,静心,爱的艺术,MeditationThis world of waveless and motionless knowing is always present in us but we are not aware of it. We have turned our faces away from it - we look outside, we look at things, we look at the world. But bear one thing in mind - we are looking, and what is seen is of the world. But the one who sees is not the world, it is the self.
; e+ h! f% r3 v5 gOshoIf sight is related to the object that is seen it is thought; if sight is free from the object that is seen and turns towards the seer himself it is meditation. Do you follow my distinction between thought and meditation? Seeing is present in both thought and meditation but in the former it is objective and in the latter it is subjective. But whether we are in thought or in meditation, whether we are in action or in no-action, seeing is a constant factor. Awake, we see the world; asleep, we see dreams; in samadhi, we see our selves - but in each of these conditions there is seeing. Seeing is constant and continuous. It is our nature. It is never absent no matter what the condition.Osho4 Y  F1 ^- w; W' F6 \$ T
Seeing is even present in fainting. After we come out of a faint we say, "I don';t know anything. I don';t know where I was." Please do not think this is ignorance. This is also knowledge. If seeing had been totally absent, the knowledge of "I don';t know anything" would not have been possible, and in that case the time that passed by in the faint would not have existed for you. It would not have been part of your experience; it would not have left any trace on your memory. But you know you were in a state where you were not aware of anything. This too is knowledge. And seeing is also present here. The memory has not recorded any internal or external phenomena during this period, but our seeing has definitely noted, has definitely experienced this gap, this interval. And this experience of the interval, of the gap in the recording of events is later known to the memory as well. Similarly, during sleep even when there are no dreams, seeing is always present. When we awaken in the morning we are able to say we had such a sound sleep that we did not even dream. This condition too has been observed.
' a# f, x+ h5 ?, l9 s/ q# Y奥修(OSHO)中文社区(Meditation,Love)You must realize from all of this that conditions change, that the content of consciousness changes, but that seeing does not change. Everything in the realm of our experience changes; all things are in a flux. Seeing and seeing alone is ever-present. The seer alone is the witness to all this change, to all this fluidity. To know this constant and eternal seer is to know one';s self. All else is alien, the other. All else is samsara, the world.
6 j" P' _& z6 U9 X% P& z/ jaoxiu.comThis seer or witness cannot be attained or realized by any action, by any kind of worship or adoration, by any mantra or technique, because he is the witness of all these things as well. He is different and apart from all these things.
- `/ o5 e' r0 j6 R+ _/ NWhatever can be seen or whatever can be done is different from and other than the witness. He cannot be realized by action but by no-action; not by effort but by stillness. He will be realized only when there is no activity, when there is no object to be seen, when only the seer or witness remains, when only seeing remains. When we are seeing but nothing is being seen, when we know but nothing is being known, then in this consciousness-devoid-of-content the knower of all is known. When there is no object to be seen the curtain in front of the seer drops away, and when there is no object to be known knowledge becomes aware of itself. When there are no waves we can see the ocean; when there are no clouds we can see the blue sky.
4 A+ F: ~! F  x5 A1 a) M' jaoxiu.comThis ocean and this sky are there in everyone and if you wish to know this sky, this space, you can. There is a path that leads there and it is present in everyone, available to everyone. And each one knows how to walk on this path. But we only know how to walk on it in one direction. Have you ever thought of the fact that a road cannot lead in one direction only? Inevitably each road travels in two directions, in two opposite directions. Otherwise it is not a road; it cannot exist. The road that has brought you here to the seclusion of these hills is the same road that will take you back. There is only one road for coming as well as for going. The same road will serve both purposes. The road will be the same but the direction will not be the same.奥修(OSHO)中文社区(Meditation,Love)7 y. f, w1 h: Z$ T, N0 f6 M
The road that leads to samsara, to the world, is the same as the road that leads to the self. Only the direction is different. What has been in front of you for so long will now be behind you and you will have to direct your sight to what was at your back. The road is the same. We must simply turn, do an about-face. We must turn our backs on what we were facing and face that which was at our backs.
5 [1 b6 o! O/ Zaoxiu.comPlease ask yourself where your face is turned now. What are you seeing? In what direction is the current of your vision, of your consciousness, flowing? Experience it. Observe it. You will find it is flowing outwardly. All your thoughts are about the world outside. All the time you are thinking about external things, about the world outside. When your eyes are open you see outside; when they are closed you see the same outside -- because the forms and images of outside things that are imprinted on the mind rise up and surround us even when our eyes are closed. There is a world of objects outside and inside us there is another world of thoughts, the echo of outside things. Although it is inside this other world it is also outside, because the "I", the ego, is outside as well. The witness also sees the "I", the ego, so therefore that too is outside.奥修(OSHO)中文社区(Meditation,Love); f; y* r; [, |
We are surrounded by objects and by thoughts, but you will see on deeper consideration that being encircled by objects is no hinderance on the path of self-realization, while being surrounded by thoughts is an obstacle. Can objects encircle the soul? Objects can only encircle objects. The soul is surrounded by thoughts. The current of vision, of consciousness, flows towards thoughts. Thoughts and thoughts alone are in front of us everywhere and our sight is curtained by them.1 N$ d. T4 G- U) V
We must turn our faces from thoughts towards thoughtlessness. But this change of direction is revolutionary. How can it be done? First we must know how thoughts are born and only then can we stop them from coming into being. Generally so-called seekers begin to suppress thoughts before they understand how they are born. Some of them may go crazy trying but none of them; will ever be free of thoughts. The suppression of thoughts does not help because new thoughts arise every moment. They are like those giants of mythology who, when one head was lopped off, grew ten more.Osho0 Z( t6 ]0 ^# k& @! f# c8 k
I do not ask you to destroy thoughts because they die of their own accord every moment. Thoughts are very short-lived; no thought endures for long. A particular thought does not last long but the thought-process does. Thoughts die one after another but the flow of thoughts persists. No sooner does one thought die than another takes its place. This process takes place very quickly and this is the problem. It is not the death of a thought but its quick rebirth that is the real problem. Therefore I do not ask you to kill thoughts. I want you to understand the process of their birth and how you can rid yourselves of this process.
$ N* I7 T8 l$ R3 S  ?, pOsho,奥修,静心,爱的艺术,MeditationOne who comprehends the process of the birth of thoughts can easily be freed from it. But one who does not understand the process goes on creating fresh thoughts and at the same time tries to resist them. Instead of thoughts coming to an end, the consequence is that the person fighting them breaks down himself.
2 y) @' o; Y7 P" I, C; [, r7 QOshoAgain I repeat: thoughts are not the problem but the birth of thoughts is the problem. How they are born is the problem. If we can stop their coming into being, if we can exercise thought birth-control, the thoughts that have already been born will disappear in a moment. Thoughts die out every second but their total destruction does not happen because new thoughts spring up incessantly.
: i. W- b8 r/ g' @Osho,奥修,静心,爱的艺术,MeditationI say it is not that we have to destroy thoughts but that we have to stop their coming into being. Stopping their birth is as good as their destruction. We all know that the mind is fickle. But what does this mean? It means that no thought endures for long. It is born and it passes away. If we can only stop its birth we will be saved from the violence involved in killing it and it will die of its own accord.
' t3 X: X, G2 x9 t9 OOshoHow is thought born? The conception and birth of a thought is the result of our reaction to the outside world. There is a world of events and objects outside and our reaction to this world is alone responsible for the birth of thoughts. I look at a flower. Looking is not thinking and if I simply go on looking no thought will be created. But if as soon as I look at it I say, "It is a very beautiful flower," a thought has been born. If on the other hand I continue looking at the flower I will experience and enjoy its beauty, but no thought will be born. But as soon as we have an experience we begin to express it in words. With this expression of experience through the symbols of words, thought comes into being.
; _/ R  b( l, I) |& `$ gOsho,奥修,静心,爱的艺术,MeditationThis reaction, this habit of expressing experience in words smothers the experience, the realization, the vision, with thoughts. The experience is suppressed, the vision is suppressed and only words are left floating in the mind. These very words are our thoughts. These thoughts are very short-lived so before one thought dies away we transform another experience into thoughts. This process continues throughout our lifetimes. And we are so filled with words and so overwhelmed by them that we lose ourselves in them. To give up the habit of wrapping our vision and our experiences in words is to control the birth of thoughts. Please understand this.Osho" B. v+ d+ A: |  `  N
I am looking at you, and if I just keep on looking at you without expressing it in words, what will happen? As you are now you cannot even imagine what will happen. There will be a great revolution, the likes of which has never been seen before. Words get in the way and stop that revolution from taking place. The birth of thoughts hinders that revolution. Osho,奥修,静心,爱的艺术,Meditation5 ~8 r4 |! V1 W$ X+ F
If I keep on looking at you and do not give it any expression in words, if I simply keep on looking I will find during the process that a wonderful and divine grace descends upon me and that a quality of emptiness, of the void, is spreading all around. And in this emptiness, in this absence of words, the direction of consciousness takes a new turning and then I do not see only you but even the one who watches over us all gradually begins to appear. There is a new awakening on the horizon of our consciousness, as if we are waking from a dream, and our minds are filled with pure light and infinite peace.
4 o6 p9 `9 W; c: _. V* y奥修(OSHO)中文社区(Meditation,Love)In the final analysis I wish to say that in this sadhana camp we must make this one experiment -- and that is not to allow our vision to be smothered by words. I call this the experiment of right-mindfulness. You must remember, you must stay aware so that words are not formulated. It is possible to stop words evolving because they are just a habit of ours after all. A newborn child views the world without the intermediary of words. This is pure, direct vision. Later he gradually forms the habit of using words because words are helpful and useful in his external life and in the world outside. But what is useful in the outer life becomes an impediment in knowing the inner life. It is because of this that even the old must reawaken in themselves a child';s capacity of pure vision in order that they may know their selves. They knew the world with the help of words and now they must come to know their selves with the help of the void, of emptiness.Osho,奥修,静心,爱的艺术,Meditation- {8 Y2 U% X, o3 A0 {4 ]" t
What are we to do in this experiment? We will sit quietly, keeping the body relaxed and the spine erect. We will stop all movement of the body. We will breathe slowly and deeply and without any excitement. We will silently observe our own breathing and we will listen to any sounds falling on our ears from outside. We will not react in any way; we will not give them a second';s thought. We will let go into a state of mind where, without the interference of words, we will simply be a witness. We will stand at a distance and watch whatever is taking place. Don';t try to concentrate at all. Simply be quiet and watch whatever is happening. Listen. Just close your eyes and listen. Listen quietly in silence. Listen to the chirping off the sparrows, to the swaying of the trees in the wind, to the cry of a child, to the sound of the water wheel at the well. Simply listen. And do nothing else.
- P* I  r. w& f/ r% |' AOsho,奥修,静心,爱的艺术,MeditationFirst, within yourself, you will experience a throbbing of the breath and a beating of the heart - and then a new kind of quiet and peace will descend upon you. You will find that although there is noise outside there is silence inside. You will find you have entered a new dimension of peace. Then you will find that there are no thoughts, that only pure consciousness remains. And in this medium of emptiness your attention turns towards the place that is your real abode. From the outside you turn towards your home.Osho,奥修,静心,爱的艺术,Meditation5 l6 {% R8 O; r; P) U- A# P9 K
Your vision has led you inwards. Simply keep watching. Watch your thoughts, your breath and the movement at the navel. No reaction. The result will be something that is not a creation of the mind, that is not of your creation at all. This is in fact your being, your existence. This is the cohesion that sustains us all. It reveals itself unto us and then one';s own self, the biggest surprise of all, appears.Osho8 l* w4 P* q3 d- D, j8 `) k: J
I recall a tale. A sadhu, a seeker, was once standing on a hill. It was early morning and the sun was beginning to shine. Some friends were out for a walk. They saw the sadhu, standing all alone. They asked each other, "What can this sadhu be doing here?" One of them said, "Perhaps his cow often gets lost in the jungle and he is standing on the hill looking for her." The other friends did not agree. Another said, "From the way he is standing, he does not seem to be looking for something. He rather seems to be waiting for somebody, perhaps a friend who accompanied him and has been left behind somewhere." But the others did not agree with this either. A third one said, "He is neither searching for any one nor waiting for anyone. He is absorbed in the contemplation of God."
5 ^+ X6 N, t; w" ^奥修(OSHO)中文社区(Meditation,Love)They could not agree so they approached the sadhu himself to clarify the situation. The first one asked, "Are you looking for your lost cow?" The sadhu replied, "No." Another asked, "Are you waiting for someone then?" To this he answered, "No." The third one asked, "Are you contemplating God?" Again the sadhu replied in the negative. All the three were amazed. Together, they asked him, "Then what are you doing here?" the sadhu said, "I am doing nothing. I am just standing. I am just being."
) a1 ~- w' V. m5 s# WOshoWe have to exist this simply. We have to do nothing. We have to give up everything and just be. Then something that cannot be put into words will happen. The experience that will come to pass cannot be expressed in words. It is the epitome of experiences. It is the realization of the truth, of one';s self, of God.
' D2 t0 z. x6 ZOsho,奥修,静心,爱的艺术,Meditation

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Osho First Meditation Camp Revisited

Osho First Meditation Camp RevisitedOsho,奥修,静心,爱的艺术,Meditation/ h. I' g0 {4 e/ U. |
    Day Three - June 5, 1964aoxiu.com) N; H) v  W+ E/ G" F
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6 z$ r; X! Z- N7 g3 Z" E% M/ q奥修(OSHO)中文社区(Meditation,Love)My friends, we must not fight with ourselves, we must know ourselves. All of the inconsistencies and self-contradictions that have developed in us because of our ignorance about the self will evaporate in the light of self-knowledge - just like the dew that falls on the grass disappears with the rising of the sun.Osho,奥修,静心,爱的艺术,Meditation2 V9 N' ]3 F) [8 A3 N
I quite understand your curiosity and your eagerness for knowledge. You are eager to know and to understand the truth. You want to unfold the mystery of life so that you can attain its fullness. But what we now call life is not really life at all. It can just as well be called a long, drawn-out process of dying. It is true that you cannot attain life without knowing it. Birth is one thing and life is quite another. There is a vast difference between just managing to stay alive and the consummation of life. The difference is as great as that between death and immortality. Death is the inevitable end of life, while the perfecting of one';s life is crowned by a life that is divine.
5 b6 ~1 |* m1 ?' k+ k  X* Z9 I9 F& MFor those who wish to lead a divine life, who want to know God and truth, it seems to me there are two kinds of approach. One is the approach of morality; the other, of religion. Morality and religion are not usually viewed as two different paths. They are regarded as two successive steps on the same ladder. It is generally believed that for a man to become religious he must first become moral. But this is not my view.
) H+ y; |6 ?8 t% t4 O' Y: n奥修(OSHO)中文社区(Meditation,Love)I will tell you what I have known. I do not find that a moral man is essentially a religious man although a religious man is invariably moral. One does not become religious merely by becoming moral, nor is morality the starting-point, the basis of religion. On the contrary, morality is the result of becoming religious. The flowers of morality bloom on the plant of religion. Morality is the expression of a religious life. I look upon religion and morality as two different paths - not only different but opposite to each other.
, Q- S" `) n! ?. IOshoMorality, discipline, means the purification of conduct, the purification of behavior. It is an attempt to change man';s personality on the periphery. This periphery of the personality is the result of our dealings with others. It is one';s behavior, one';s relations with others. How I behave or act with others is my behavior. Behavior is a relationship., \7 a4 k/ j# X* h' E* l- ?, x: N
I am not alone; I am surrounded by people on all sides. And since I am in a society, I come into contact with and have relations with someone or other every moment of my life. These inter-relationships seem to be what our lives are. And the goodness or badness of my behavior depends on whether my relationships are good or bad.
1 A1 G! p! J8 Z8 }4 AOsho,奥修,静心,爱的艺术,MeditationWe are taught good conduct. We are told it is necessary because of society, that it is a social necessity. But society has nothing to do with you, with your simple, natural personality. From that point of view, society would lose nothing if you ceased to exist. It is only when you are related to someone or to something that you become important to society. It is not you but your dealings with others that are important to society. It is not you but your behavior that is significant. It is therefore not surprising that good conduct is the aim of the education transmitted by society. To society, man is his conduct and nothing more.奥修(OSHO)中文社区(Meditation,Love)! j; U7 ^" l  @3 M' @7 Z9 z0 p5 X" {
But this education in good conduct, this morality society teaches creates an illusion. It has created a very fundamental illusion. It is only natural that those who are eager to realize God and to attain religion believe it is necessary to become virtuous to attain truth and righteousness. It is natural that they believe the realization of God is only possible through right-conduct and that one must acquire virtue before the advent of truth. It is natural that they believe the realization of religion and truth will develop out of a life of morality alone, that morality is the base and religion the peak, that morality is the seed and religion the fruit, that morality is the cause and religion the effect. This line of thinking seems to be very clear and correct but I want to tell you that this apparently simple and clear line of thinking is totally misleading and it gives a perverted view of the true facts. The truth of the matter is something quite different.
# T) n3 h5 U. n6 W& b. VOsho,奥修,静心,爱的艺术,MeditationAs a matter of fact, the teaching of morality cannot make a man moral, let alone religious. it can merely make man social and being social is wrongly taken for being moral. Mere good behavior does not make a man moral. That transformation requires an inner purification. Without transforming your inner being you cannot change your conduct. To try to change the periphery without changing the center is a pipe dream. The effort is not only futile, it is harmful. It is suicidal. It is nothing but forcing affliction on oneself.4 I# w2 s/ r0 [( [" [3 M
No doubt this suppression satisfies the needs of society but the individual cracks under it and is shattered. It creates a rift, a duality in him. His personality loses its natural simplicity and he suffers from the conflict within himself. It is a continuous struggle, an eternal internal fight that can never end in victory. This is satisfying the needs of society at the cost of the individual. I call this social violence.
8 U9 v- }' e; z, {Osho,奥修,静心,爱的艺术,MeditationWhatever man expresses through his behavior is unimportant. The really important things are the inner causes that lead to that behavior. Behavior is an indication of the inner spirit, it is not the root. Behavior is the outward expression of the inner spirit. Only ignorant people try to change the outward expression without changing the cause of that expression.Osho,奥修,静心,爱的艺术,Meditation* c& |9 e2 k  I# O$ {' j
This kind of sadhana is useless; it can never bear fruit. It is like the behavior of a man who tries to destroy a tree by cutting off its branches. Such an action, instead of destroying the tree is more likely to promote its growth. The life of a tree is not in its branches, it is in its roots, in the invisible roots buried in the earth. It is the latent hopes and desires of the roots that have taken the form of the tree and its branches. How will cutting the branches help? If you really want to bring about a revolution in life you must go to the roots. The roots of man';s behavior are in his inner being. Behavior follows the inner being. The inner being does not follow one';s behavior. Therefore any effort to change behavior inevitably takes the form of suppression. And can suppression bring about any transformation?Osho,奥修,静心,爱的艺术,Meditation/ L! t, S0 Y! _4 K
What is suppression anyway.? Suppression is not allowing spontaneous feelings to grow in the inner being and not allowing their expression; it is forcibly bringing up and expressing what is not really there.
0 @# \" A7 y7 h  t7 y$ o8 N9 p1 o奥修(OSHO)中文社区(Meditation,Love)But where will what we suppress go? Will we be free of it? How can we achieve freedom by suppression? The suppressed feelings will continue to be there within us, but they will now have to find deeper, darker and more unconscious recesses in which to live. They will enter still deeper regions. They will hide themselves where even our awareness of suppression will not be able to locate them. But the roots that have gone deep will continue to sprout, the branches will blossom and bear fruit, and then there will be such a conflict between our conscious and unconscious minds that the ultimate result will be madness.
+ Q# S1 \! g3 a# ^7 h% _OshoMadness is the natural outcome of a civilization based on this kind of false, hollow morality. Therefore madness increases with the advance of civilization and the time may come when our whole civilization will end in madness. The last two great wars were this kind of madness and we are heading towards a third, perhaps the final conflict.2 B6 n, t+ W. ^3 L! ?" b/ ?: l2 O" m5 {
The explosions that happen in a man';s personal life and those that occur in society - violence, rape, immorality, brutality - are all the results of suppression. A man cannot lead a moral and natural life because of suppressions and one day he simply succumbs to the tension. No doubt those who resort to hypocrisy save themselves from this inner conflict. They pretend to be what they are not. They are free from any inner conflict because they are always acting out some role.Osho9 Y& G- q3 Y! i+ M9 h* N
Hypocrisy too is born out of morality based on suppression. It is a means of keeping oneself free of inner conflict. As I have already said, in our so-called moral lives we do not allow spontaneous feelings to grow and to be expressed but we express feelings that are not really there. The first of the two processes leads to suppression; the second, to hypocrisy. Ultimately, the first process turns you into a madman; the second, into a hypocrite. Neither of these results is any good; neither is worthy of you. Unfortunately, our civilization only offers these two alternatives. But there is a third alternative as well: living the life of an animal. The criminal is born out of this alternative. If we wish to save ourselves from this, from becoming animals, then in our civilization we only have two alternatives.
2 G2 o' F) o8 e$ G2 j奥修(OSHO)中文社区(Meditation,Love)Becoming an animal means complete surrender to unconscious instincts. This too is impossible because what has become conscious in man cannot become unconscious again. We seek this very unconsciousness when we get drunk. The search for intoxicants is an indication of our desire to become animals. Only when he is thoroughly drunk and unconscious is man in conformity with nature, with the animal. But this is tantamount to death. This is serious and deserves our very careful consideration.
$ _  U; M8 z: c# {aoxiu.comHow does a man become an animal when he is drunk and why does he seek intoxication in order to become an animal? It is indicative of the fact that consciousness in man is not part of the animal world or of nature but is a part of the Godhead. it is a possibility of the soul. It is a seed, not to be destroyed but to be nurtured. On its full growth depend freedom, liberation and bliss.
* ?, y) e# O9 s' @aoxiu.comThen what shall we do? Civilization gives us three alternatives: that of the animal, of the madman and of the hypocrite. By any change is there a fourth alternative?Osho,奥修,静心,爱的艺术,Meditation4 r# v; p) j# }9 f* Q
Yes, there is a fourth alternative. I call it religion. It is the path of intelligence and intuition, not of bestiality, madness or hypocrisy. It is not the path of indulgence, suppression or role-playing, it is the way of real life and of knowledge.aoxiu.com' G. {! F  c* \1 d4 _
It bears the fruit of good conduct and it eliminates the animal in man; it does not suppress unconscious passions but frees man from their grip; it does not lead to the pretense of good conduct but to real living. It is not merely assuming a mask or any outward behavior, it is the transformation of the inner being. It is not social but personal satisfaction. It does not change our relationships but transforms our very selves. Relationships automatically change as a consequence. It brings about a revolution in one';s being, where one resides within oneself. Then everything around is automatically transformed.Osho,奥修,静心,爱的艺术,Meditation" r( d* ?) `4 k0 y  w5 i
Morality is social; religion, entirely personal. Morality is behavior; religion, the inner being. Morality is the periphery; religion, the center. Morality is personality; religion, the soul. Religion does not follow on the tail of morality but morality invariably follows religion. Morality cannot even succeed in making a man moral, so how then can it make him religious? Morality begins with suppression, with piling things on oneself, whereas religion starts with knowledge.$ V; \3 U! s6 h1 L$ f7 ]
In life we find evil, impurity and untruth. We must find their roots. Where and how is evil born? Where is the center from which these poisons come and make one';s behavior venomous? Even when one thinks of virtue, of good, why does evil drive away all these thoughts and engulf one, surrounding one';s life, permeating one';s conduct? Why does passion always re-route one';s thoughts?
/ Z7 Y, ]5 s# aOsho,奥修,静心,爱的艺术,MeditationWe must be observant and find this out for ourselves. Conclusions borrowed from others do not help because it is during the process of observation, during self-observation, and by this observation alone that the power and energy to disintegrate and destroy the very source that begets and sustains evil is generated. In itself this continuous observation is a sadhana because it is not just a method of knowing evil but of eliminating it as well. By observing the "I" inside, by becoming awake and watchful towards it, light reaches the dark recesses within. And this light not only illuminates the roots of one';s conduct, it begins to transform them.
* q2 O1 ]8 \/ A( M2 W) NOsho,奥修,静心,爱的艺术,MeditationAlways bear this maxim in mind: observation not only brings knowledge, it transforms as well. Actually, observation brings knowledge and knowledge causes transformation. Knowledge itself is transformation, the transformation of one';s whole existence. It is just like digging away the earth to locate the roots of a tree and to expose them to the light. Not only will this enable me to know the roots well, but by bringing the roots out of the darkness and by separating them from the earth I can bring about their destruction as well. And while I keep on watching the roots of the tree, the branches will wither away.aoxiu.com9 x- v! B( |1 r. F1 F, |4 D
Observation can bring about the destruction of the roots of passion. They cannot bear the light. Evil cannot bear knowledge. When Socrates said, "Knowledge is virtue," he most likely meant to convey this very thing. I too say the very same thing: knowledge is virtue; ignorance is evil. Light is morality; darkness, immorality.
) E# q( y4 ?& q# m9 O2 w奥修(OSHO)中文社区(Meditation,Love)Observation, the constant observation of oneself, of the mind';s unconscious tendencies, awakens the consciousness and allows it to penetrate into the unconscious mind. The unconscious enters the conscious through the door of stupor, ignorance, intoxication and carelessness, and is able to dominate it. We have seen that animalistic tendencies develop out of attachment. Anger and lust grab hold of us only when we are unconscious and then we look for intoxicants to help satisfy our animal instincts.aoxiu.com: ?0 J2 K: d( q, M
Consciousness enters the unconscious mind through the overcoming of stupor, through vigilance, watchfulness and awareness, and it establishes its authority there. To the degree watchfulness and awareness grow in us and to the degree right-mindfulness and observation of our tendencies, acts, passions and desires develop in us, it is to that same extent that consciousness fills us. And those drives and outbursts of passion, those blind, unconscious impulses disappear because they can only exist in a condition of sleep, insensibility and delusion. They cannot exist in a state of consciousness.Osho- b2 a2 |  s4 Y8 {$ p' g
Bear in mind that nobody has ever done anything wrong while in his right senses, while conscious. All sin is born out of attachment. it is attachment itself. To my mind, attachment alone is sinful. Observation banishes attachment. Therefore it is important for you to see what observation is and how it can be brought about.
: A) ?2 ?3 I2 v/ X8 b2 j. COshoWhat is self-observation then? I sit quietly, just as I explained yesterday when we spoke of the experiment in right-mindfulness, and I observe whatever happens within me. There is a world of thought and passions inside. I observe that world. I keep on looking at it just as a man standing on the shore looks at the waves in the sea. Krishnamurti has called this "choiceless awareness". It is completely detached observation.Osho,奥修,静心,爱的艺术,Meditation) r/ w# N9 X8 S8 b# x+ D
Detachment means I make neither choice nor decision. I do not label any passion or desire as good or bad. I do not make any judgment between good and evil, between virtue and vice. I simply observe. I simply become a witness, standing aloof and apart, as if I have no interest other than knowing and watching. The moment a purpose creeps in, the moment a choice or a judgment comes in, observation comes to an end. Then I am not observing; then I have begun to think.
6 h0 O: J" c' {Osho,奥修,静心,爱的艺术,MeditationPlease try to understand the difference between thinking and observation. In this process we are not to think. Thinking is the action of the conscious within the conscious, while observation is the penetration of the unconscious by the conscious. As soon as thinking comes in, one begins to make a distinction between good and evil, and suppression starts in a subtle way. The unconscious then closes its doors and the knowledge of its mysteries is hidden from us. The unconscious reveals its secrets not to thought but to observation, because in the absence of suppression the impulses and tendencies of the unconscious rise up naturally, spontaneously, in their total nakedness and reality, and it is then no longer necessary to hide those impulses, tendencies and passions. The unconscious stands before us in its nakedness, completely uncovered. And what terror it causes. How frightened a man is when he sees the naked form that resides deep in his own self. He feels like closing his eyes to it. He feels like abandoning this observation of the depths and returning to the worldly plane.
9 m! o% a# R. J# H* b/ sOsho,奥修,静心,爱的艺术,MeditationThis is the time when a man';s courage and tranquility are put to the test. This, I would say, is the moment of atonement. Those who pass through this moment with courage and calmness become masters of knowledge and a wonderful mystery unfolds before them. They have a direct view of the roots of passion and they enter the very heart of the unconscious. And this entry brings them a kind of supernatural freedom.Osho,奥修,静心,爱的艺术,Meditation5 L. a& k: K5 Z- v; N
From meditation to observation, from observation to knowledge, from knowledge to freedom - this is the path. This is the path of religion. I want you to understand this path and to walk along it. Then you will know the alchemy of the transformation of conduct by inner revolution. Then you will realize that religion, not morality, is the fundamental thing and that morality flows out of religion. It is not morality but religion that is the sadhana to be practiced. Morality follows in the wake of religion like the track of the wheels of a bullock-cart follow the cart. If this becomes clear to you, you will see a very great truth, and a great illusion will be dispersed.Osho. w4 B- l4 c; z
I look at the transformation of mankind from the standpoint of this inner revolution, of this penetration of the unconscious by the conscious. On the basis of this knowledge a new man can be brought into being and the foundations of a new culture and a new humanity can be laid. Such a man, one that has been awakened by self-knowledge, is naturally moral. He does not have to cultivate morality. Neither is it the result of his actions nor of his endeavors. it radiates from him as light radiates from a lamp. His good conduct is not based on opposition to his unconscious mind but comes out of the fullness of his inner being. He does everything with his total being. There is neither duality nor multiplicity in him, but unity. Such a man is integrated; such a man is free of duality.
/ B! d4 B& s0 N3 Q! Y2 zOsho,奥修,静心,爱的艺术,MeditationAnd the divine music one hears when one has gone beyond all conflicts and shackles is neither of this world nor of this space. There is a timeless symphony, a blissful note, that reverberates in us at that moment of peace, innocence and freedom from all discord. The very rhythm of this music brings one in tune with the infinite.
+ _' I6 Q" w7 g! M* n; q7 Q& HTo me, this realization is God.奥修(OSHO)中文社区(Meditation,Love)6 |8 L1 ~0 x# `: Y

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Osho First Meditation Camp Revisited

Osho First Meditation Camp Revisited
# C3 C! ~  }! {8 X% [# o! r$ T% Zaoxiu.com   Day Four - June 6, 1964奥修(OSHO)中文社区(Meditation,Love). G: Y: j" D$ s2 e+ y
--------------------------------------------------------------------------------Osho* H1 I9 O1 e: X0 ], G
I am unable to give you the truth. If anyone says he is capable of giving it to you, you can be certain he has begun by giving you an untruth. No one has the capacity to give the truth. This is no comment on the capacity of the giver, it only shows that truth is a living thing. It is not an inanimate object that can be given or taken away. It is a living experience one must obtain by oneself.
) o8 G5 g; N+ ]( F, M5 UOshoDead objects can be transferred from one person to another, but not experiences. Can I transfer to you the love, the experience of love that I have had? Can I give you the beauty and the music I have encountered? How I wish I could give you the joy I have experienced in such an extraordinary way in this ordinary-looking body of mine. But there is not way to do so. I feel restless and tormented about it but I can do nothing. This is such helplessness.
9 d" P  z3 K1 ]) V. sOsho,奥修,静心,爱的艺术,MeditationA friend of mine was born blind. How I wished I could transfer my sight to him but it wasn';t possible. Perhaps one day it may be possible because eyes are parts of the body and may be capable of being transplanted. But the sight that sees the truth can never be transferred no matter how strongly one might wish it. It belongs to the soul, not to the body.8 D' E, x2 ~. W/ p) G; C9 F! I  s1 N
Whatever is achieved in the world of the self is only achieved through self-effort. In the world of the soul, no debt, no borrowing, no depending on others is possible. Nobody can walk there on borrowed legs. There is no refuge there apart from one';s self. To attain to truth you must be your own refuge. This is the inescapable condition.
. F! |4 R& b/ g4 c% E% T- jOsho,奥修,静心,爱的艺术,MeditationIt is because of this that I said I am incapable of giving you the truth. Only words can be communicated, words that are lifeless and dead - and the truth always remains behind. And this communication of words is not real communicating at all. That which is alive - their meaning, their soul, the experience that is their essence - does not go with them. They are like empty cartridges, like bullets without gunpowder. They are like dead bodies, corpses. They can only be a burden to you; they can never liberate you. With words you only carry the corpse of truth. There is no heartbeat of truth in a corpse.
$ H/ b2 i/ a! J5 e$ r: V/ g/ |aoxiu.comAs I said, truth cannot be given. But I can be of some assistance in helping you set down this load you are carrying on your back. It is a burden you have been carrying for ages and it has become very heavy, unbearable. You must be freed from this burden of words. Just as a traveler becomes covered with dust while walking along the road it is natural that the dust of words and thoughts gathers on one during the journey through life. But you have to brush this dust off.aoxiu.com% r" Y% k/ x0 X! V
Words are dead things; they are not the truth. Nobody';s words are the truth. Do not collect them. Collecting them is harmful. The pilgrimage to truth cannot be made carrying this weight. Just as a climber must lay down his pack before scaling a mountain to seek the heights, one who has embarked on the journey to truth had better lay down the burden of words. Only a consciousness free of words is able to attain the lofty heights of truth.
% j4 x0 v6 k8 R4 l8 o奥修(OSHO)中文社区(Meditation,Love)I teach only one kind of non-possessiveness, the non-possession of words and thought. Their dead weight is making your journey very difficult. Chuang Tzu has said, "The net is for catching fish. Catch the fish and throw away the net." But we are such bad fishermen that we have become entangled in the nets and have forgotten about the fish. Look on your heads. You are carrying boats on your heads and you have forgotten you are to sail in them.
1 b' f6 c0 w  h9 vaoxiu.comWords are symbols. They are sign-pointers. They themselves are not the truth. Understand the significance of the signs and then throw them away. Collecting signs is no different from collecting corpses.Osho,奥修,静心,爱的艺术,Meditation' F- i7 o3 k) y
Words are like fingers pointing to the moon. A man who concentrates all his attention on the fingers misses the moon. The fingers serve their purpose if they lead you away from them. But on the contrary, they draw you to themselves, then they become not only useless but truly harmful.aoxiu.com$ }6 q" B# j3 L2 Y8 {7 C8 m
Haven';t the words you have learned about truth become a source of misfortune to you already? Have they not separated you from one another, man from man? Aren';t all the stupidities and cruelties perpetrated in the name of religion because of words? Aren';t all those sects known as the various religions just based on the differences of words?Osho,奥修,静心,爱的艺术,Meditation" d" v7 ]+ q6 r+ m! e, j7 i
Truth is one and can only be one, but words are many, just like the moon is one while the fingers pointing to her may be a thousand and one. Those who have held on to one or more of the countless words that point to the truth are responsible for the many religious sects. These religions have not arisen from truth but from words. Truth is one. Religion too is one. Those who discard words attain to this religion alone and to this truth alone. It is without equal.! O9 ]* T6 z' S9 e" E" |( t
Therefore I don';t want to add to your burden of words by more talk. You are already breaking down under this heavy load of words. I see clearly that your necks are bent under their weight.* j( ~* C! Y9 W; ], R
Those who have known the truth do not open their mouths at all. Their lips are sealed. Not a word is to be heard from them. Aren';t they saying enough this way? Aren';t they suggesting that truth lies in silence, that silence itself is truth? But we are unable to understand their language. We cannot understand anything without words. Our understanding is limited to words and so they speak to us through the medium of words. They tell us in words about that which cannot be communicated in words. It is their compassion that leads them to attempt this impossible feat, and because of our ignorance we try to catch hold of their every word. Words coupled with ignorance form a sect -- and once again we are deprived of truth and true religion is as distant from us as ever.
$ A( O% Q3 e' i8 f( rYou must rise above words. Only then will you know what is behind the words. Words only fill our memories. 奥修(OSHO)中文社区(Meditation,Love)6 n: u: `9 m7 f. T. m, n0 l/ r
Knowledge does not come from them. And please don';t mistake memory for knowledge. Know once and for all that memory is nothing more than a record of the past. It is learning, not knowledge.
" i  F' t3 [, w# Jaoxiu.comSomeone asked Ramana Maharshi what he should do to know the truth. He replied, "Forget everything that you know." If only you could forget all you know. Out of this forgetting would emerge the innocence and simplicity in which the truth and the self are known.Osho,奥修,静心,爱的艺术,Meditation/ Z0 X6 D; ]' B
When words and thoughts formed out of words do not crowd your consciousness, light finds and entry at that free moment. It shines through and you attain to knowledge. You have to open the windows and doors of consciousness. And the walls now surrounding the consciousness have to be pulled down as well. Then you will encounter the light that is your true nature. In truth, to meet the sky one has to become like the sky - empty, free, boundless. Thoughts do not allow this to happen. They surround you like clouds. These clouds must be dispersed. How can I then spread more clouds of thought over your mind?
2 ^2 I, g7 L1 [- g* y/ qWhat I am telling you, what I want to tell you but am unable to do is not a thought or an idea as such - it is an experience, a direct realization. Were it simply a thought I wanted to communicate I could have communicated it to you - and had the experience been of the outside world, some word or other would have communicated it. But this experience is not of the outside world. It is the experience of one who experiences everything. It is the knowledge of the knower. And there lies the difficulty.' I/ k& C+ g; L
In accepted knowledge, the knower and the known are separate, the seer and the seen are distinct, but in the realization of the self they are not separate. There, the knower, the known and knowledge are all one. And so here, words become quite useless. They are not meant to be used in this context. To use them like this is to stretch them beyond their capacity, beyond their potentiality. No wonder they become crippled and lifeless in this tug-of-war. And although they give an indication of the body, of the outer form of truth, they cannot touch the heart of truth. The truth will be known only when words are not present.aoxiu.com/ m+ _& u# ?3 @2 U" s; g2 b
How can words express the truth? That which is attained in a state of thoughtlessness cannot be held earthbound by thought. Is there a way to tie down the sky? And can we call it the sky if it can be tied down? But why don';t we think of truth in this way? Is truth any less boundless or infinite than the sky?Osho; V9 ^7 ]( b6 `# a8 [( y- z
If the sky were packed in bundles and put on sale in the market nobody would come forward to buy. But we do try to purchase truth. Truth, God amd moksha are all on sale in the market. And the vendors are not to blame. They only supply the demands of the buyers. And as long as there are buyers, as long as there are customers for truth it won';t be possible to close down the shops that offer ready-made truth. All the organizations and all the sects operated in the name of religion have turned into shops. you buy ready-made truth in them. Not only are ready-made clothes available in the market, ready-made truth is also on sale there. I cannot give you ready-made truth. Ready-made truth simply does not exist.Osho,奥修,静心,爱的艺术,Meditation5 B1 d5 M: ^4 d' v& t
I remember a story. A guru, a teacher, once asked a disciple a question about truth. The latter replied and the guru said, "Yes, that is right." The next day the guru asked the same question. The disciple said he had already replied to it on the previous day. The guru asked him to answer once again. The disciple repeated what he had said the previous day, whereupon the guru said, "No! No!" The disciple was surprised and said to his guru, "Yesterday you said ';Yes, that is right';, so how is it you say ';no'; today?" Do you know what the guru answered? He said, "Yesterday it was ';yes';, today it is ';no';."
8 M% @% E* C3 I4 T' \7 NOshoWhat is the point of this story? Do you get it? The point is that the disciple';s answer had become stereotyped, it was imprisoned in a fixed pattern. It had lost its life; it was dead. It had become a part of the memory. It was not knowledge. Our memories are full of such dead answers and that which lives cannot surface because of all the corpses.Osho,奥修,静心,爱的艺术,Meditation! u# P. u, y7 r" _  Q3 M
My friends, you have to awaken experience, not memory. Memory is a dead weight; experience is living liberation.
0 ^1 e/ ?+ x6 T- E$ M1 i- aOshoIt is impossible to conceive the experience of truth beforehand. Truth cannot be imprisoned by any terminology or by any rigid definition perpetrated by some philosophy, religion or ideology. We must not expect the truth to conform to any ideology or to any school of thought. Any effort to confine it to any pattern will be futile.
. ]  X' s* M9 D2 _aoxiu.comIt is not that we have to imprison truth, but on the contrary, that we have to liberate ourselves. The way to truth is not to confine it, the way is to discover ourselves. Do not imprison truth; unshackle yourself. This is the only way to attain. The realization of truth is only possible through experience. It cannot be known by any other means than self-realization or self-experience. Experience and experience alone is the deciding factor.aoxiu.com6 `1 G7 }/ `) \8 O4 Q
Once I was by a waterfall. I drank its water and found it to be sweet. This also applies to truth. Drink and know. It has a kind of taste you can only know by drinking it.奥修(OSHO)中文社区(Meditation,Love). t+ E% K7 v6 O1 ?# H' m0 I
Truth is not a product of your knowledge. It is not one of your creations. You do not manufacture it. Nobody does; nobody can. It is already there. You can';t buy it anywhere, it is already there. The moment you open your eyes it becomes visible; the moment you shut them it becomes invisible. It is just like light. You don';t have to buy it. You just have to open your eyes and then the truth emerges in all its innocence, in its perfect purity, in the fulness of its being -- and it transforms you.
; |% e' p( c+ P) c' P9 K+ e4 ]: zOsho,奥修,静心,爱的艺术,MeditationFor this to be possible it is essential you do not deform yourself with worn-out and borrowed thoughts and that you do not accept the leftovers of others. You must know that life has no room for stale or dead things.
4 f) r/ ?7 E1 _+ H7 U3 u% r7 xWhat then shall I say to you? I shall not speak about truth. Then what shall I speak about? I shall speak to you about how truth may be known. I shall not speak to you about light but will tell you how you can open your eyes and see the light. I won';t say what I am seeing but I will say how I am seeing it. That alone can be told. And it is to your great good fortune that at least this much can be said without harmful effects.
* _* j- A6 B# U! Q/ I- PReligion, true religion, does not concern itself with the doctrine of truth, but rather with the method of knowing truth. Therefore I shall not say anything about truth. I do not want to unveil it before you see it yourself. I wish to take you to the place where you can know it yourself, to the point where you can have a look at it, to that boiling point where your ignorance will evaporate and you will encounter the flame of the fire that is your self.Osho! a; V; @8 m) R- i
Now let us talk about that process. Those who aspire to walk along the path to truth find two doors open to them: one of them is thinking about truth; the other, following a sadhana for attainment of truth. One is the path of logic; the other, of yoga. One is the way of contemplation of the truth; the other, the way of discipline leading to its attainment. But in my view, there is only one door. To me the other does not exist, it simply appears to. This other door is just an illusion.奥修(OSHO)中文社区(Meditation,Love)" Z& x3 v4 Z0 @% R2 p* G9 o, |
The path of thinking about truth is not a real path. It is a false and illusory door and because of it many get lost. Through the door of thought, by thinking about truth, you will never get anywhere. This way leads you astray without a doubt, but it does not take you anywhere either, not to any destination as such. Even after walking along this path for a very long time you will find you are standing int he very same place at which you started. It is only a beginning; there is no end to it. And the beginning of a walk that has no end can only be a dream.Osho,奥修,静心,爱的艺术,Meditation6 L* T( D! `; u
Thinking about the truth, what will you do? How will you think about the truth? You cannot think about something that is not known. How will a thought think about the unknown? Its scope is only in the realm of the known. Thinking can pose problems, it cannot solve them. Anyone who pursues thinking will find himself lost in chaos and his mind will end up in a kind of madness. That many a thinker went crazy is no accident. This is the culmination of thinking, its ultimate destination. The way of thinking is not a way to attain truth at all.
% ?8 m. r9 H) N9 OOshoShall I tell you a story, a wonderful story?奥修(OSHO)中文社区(Meditation,Love)% l9 a* b! L) L1 q
Once upon a time a man set out in search of the end of the world. After a long journey, after an almost endless pilgrimage he arrived at a temple where the words "This is the end of the world" were written. He was very surprised and couldn';t believe what he saw there. He continued on and within a short time reached the place where the world came to an end. A deep abyss lay before him, fathomless, empty. He looked down into it. There was absolutely nothing there. His breath came in gasps and his head began to reel. He turned and ran. And never again did he return to look at the abyss.
9 }) m! h7 b; i0 B6 \& i. F7 cOsho,奥修,静心,爱的艺术,MeditationThis is a story about the end of thinking. If we think about the truth we will continue thinking and thinking and thinking and we will reach a point where further thinking becomes impossible. This is the end of thinking. There will be a space, an abysmally deep emptiness in front of us and our minds will refuse to take one more step.
0 B5 n) S1 H' K0 J/ q3 i) r6 naoxiu.comSuch a moment comes in the process of thought if we carry thinking through to the end. It is inevitable. And if you still feel there is something more to think about, take it from me that you have not yet reached the end. When there is nothing more to think about, absolutely nothing, and no further step is possible, know that the end is real, that you have arrived at the temple where the world ends.
* }, \0 K! q) U5 h! p2 COsho,奥修,静心,爱的艺术,MeditationIf the man who reached the end fo the world had asked me what to do, can you imagine what advice I would have given him? I would not have advised him to run away. I would have told him that since he had journeyed so far it would be better to take one more step, the last and the most important step. I would have asked him to jump boldly into the abyss, into the empty space, into the void before him. I would have told him that only this one last step was necessary, and I would have asked him to keep in mind that where the world ends the kingdom of God begins.
) x/ j+ s) N% o, \OshoThere is no point more important than the point where the world ends because it is the point where the realm of God begins. The vision of God begins when thinking comes to an end. Where thinking ends truth is realized. You have to let thought go and jump into thoughtlessness. From words you must jump into the void, into emptiness. This is the way. This is bravery. This is penance. This is sadhana.
$ w8 S2 t  d0 o+ c& J% ROsho,奥修,静心,爱的艺术,MeditationIf at this point you see a vision of Brahma, Vishnu and Mahesha, be aware that you are still thinking. If you see Mahavira, Buddha or Krishna, be aware that you are still dreaming dreams. Then you have not reached the real end. The true end is the one where there is nothing to be thought of, nothing to be seen, nothing to be known. Only your emptiness remains. In fact, you are not there either. Only the void, nothingness, is there.aoxiu.com" ?4 _5 Q  M6 U( Q  F' M
You are standing at the end of the world. Your mind will want to go back. it will want to do so with all its might. At this moment courage is needed and you have to take one more step. One more step, one jump is enough. And everything is transformed. Then there is no more thinking. Then there is realization. And then you know.
6 `$ a" ]7 i7 EOshoYou know when you drop all knowing; you see when you give up all looking. And when you cease to be in every way, then for the first time you really are. Sadhana is a jump into the valley of death. But that is the only way to realize immortality. It is not thinking, but a jump out of thinking that is necessary. And that jump out of thinking is meditation. Every day I say this very thing.Osho  x4 X1 ]# j1 |- b6 C8 Q, j; D/ I+ T
Thoughts are the waves on the ocean of consciousness. They are like transient bubbles, disappearing almost before they are formed. They indicate a troubled and agitated surface, but what is to be found in them is not to be found in the depths below. Staying with the bubbles and the waves is remaining in shallow water. All thoughts are shallow. No thought can be deep, just as there cannot be waves in the depths of the sea. Waves are possible only on the surface and thoughts too are just the play on the surface of consciousness. The ocean is not in the waves, the waves are in the ocean. There cannot be any waves without an ocean but there can be an ocean without waves. There cannot be any thoughts without consciousness but there can be consciousness without thoughts.奥修(OSHO)中文社区(Meditation,Love)8 Q* K- ~' @. k; Z5 C3 i
Consciousness is the source, the spring. If you wish to know it you must go beyond the waves. You must transcend the waves. You can';t just keep sitting on the seashore. Kabir has said, "I went in search, but foolishly kept sitting on the shore." Please don';t sit on the shore like Kabir. You have to go beyond the shore. The shore is only there so you can jump into the sea.
) L6 M5 J( P. i& k* IOsho,奥修,静心,爱的艺术,MeditationAnd it is also possible that a man may not remain standing on the shore but will remain floating on the waves. In my view, this is the shore as well. Whatever stops you from diving in and drowning is the shore. People swimming in thought are like this. They are under the illusion they have left the shore but in actual fact they haven';t. To fathom the sea they also have to leave the waves behind.aoxiu.com: L$ Z& ~' |& X4 [% w) a) l# `8 \
When Mahavira passed away, he left a message for his beloved disciple Gautama who was absent at the time. He said, "Tell Gautama that he has crossed the river quite nicely, but ask him why he is now holding fast to the shore. Tell him to leave that behind as well." To what shore was Mahavira referring? I am also speaking fo the same shore. It is the shore of thinking; it is the shore of one who is swimming in thoughts.aoxiu.com: }" [- M; P8 K0 R
Truth is attained by diving, not by swimming. Swimming happens on the surface; diving takes you to the unfathomable depths. You have to plunge from the shore of thoughts into the depths of the void. There is a lovely couplet from Bihar: "Those half-drowned got fully-drowned; those fully-drowned crossed the ocean."Osho,奥修,静心,爱的艺术,Meditation) S- i+ c# Z, B9 M. h; O
What do you intend to do then? If you want to cross the ocean, then the courage to drown yourself is an absolute necessity. I teach you the very act of drowning yourself so that you can cross the ocean, so that you can be what you really are.5 r; J2 d  |6 E& q

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Osho First Meditation Camp Revisited

Osho First Meditation Camp Revisitedaoxiu.com6 Y# z; H( D( U) T9 i
     Day Five - June 7, 1964
& Q$ T( P2 }  P) V/ d奥修(OSHO)中文社区(Meditation,Love)--------------------------------------------------------------------------------Osho,奥修,静心,爱的艺术,Meditation6 v, l1 g) E7 P1 S# e
I am indeed very happy to see all of you. I can feel the depth of your desire, of your thirst to know the truth. I see it in your eyes and feel it in every breath you take. And as your hearts throb for the attainment of truth my heart throbs as well. I am deeply touched by your thirst for knowledge. It is such a delight. It is so beautiful. There is nothing sweeter or more beautiful on earth than the desire to know the truth.Osho,奥修,静心,爱的艺术,Meditation! ?1 a: u4 |. I2 s
In this moment of joy what shall I say to you? What shall I say to you in this moment of your quest, as you await my words? It is only in moment like this that we realize how insignificant and obscure words are - just how meaningless and powerless they really are. When there is nothing particularly worth saying they are able to convey it; when there is something profound to say they are miserably inadequate. This is only natural because the realization of truth, the experience of bliss and the vision of beauty are so subtle and ethereal that no earthly form can be attributed to them. And as soon as one attempts to ascribe a form to them the experiences become dead and meaningless, and then the living experience does not come into our hands alive, it is its corpse that comes. The spirit is left behind and whatever the words refer to is no longer true.Osho8 y6 z' E8 N! C; M
Then what should I say? Would it have been better not to have said anything, for you not to have heard anything at all? How nice it would have been if we had remained calm and quiet, speechless and silent, and it you could have awakened and seen something in that silence, something that truly is. In that case I would have saved myself from speaking and you from listening and yet the truth would have been conveyed because the eternal truth is within everyone. The music you are searching for resounds and every moment in the depths of your being, and the moments when you are searching for truth, even if they are silent, are transformed into prayer. Both thirsting for God and waiting silently are prayers.Osho,奥修,静心,爱的艺术,Meditation) j4 W" ^' E0 }" I
What man is seeking is within his own self. What you have gathered here to ask me about and to know from me is always within you. You have never lost it. Nor can you ever lose it. It is your existence, your being. It is the one treasure that can never be lost because you yourself are that treasure. But we are all looking for it, searching for the very thing that can never be lost. What a contradiction in terms.
3 U8 F0 P: F% H! H( SOshoI remember a wonderful sermon but I do not recall when or by whom it was given.Osho,奥修,静心,爱的艺术,Meditation  l  w) T3 D' u% q) ]5 o
One evening there was to be a very big gathering in a temple and so a large number of monks had assembled. After a long wait the speaker arrived. As he stood up to speak someone in the audience asked a question, "What is truth?" An alert and expectant silence filled the room. It was known that the speaker knew the answer and consequently every one of his words was considered to be important. But do you know what he said? He said, and very loudly, "O monks!" The silence resounded with the two words and every eye was on him. All were silent, watchful. But the speaker spoke no more. His speech was over; he had finished his sermon.Osho,奥修,静心,爱的艺术,Meditation1 S3 T/ f& ~2 V4 S
Do you understand what he said? Had he said anything? In my view he had said everything. Whatsoever was worth saying had been covered by his two words. I too want to say the same thing. I will say the same thing. It is the only thing that deserves to be said, that something words cannot convey.
7 k: _7 n; n- v1 m; V. R' {' P奥修(OSHO)中文社区(Meditation,Love)Then what did he say? He said, "Don';t look for truth anywhere outside. Ask nobody about it. If it exists at all, it exists in you. Otherwise it does not exist at all." So when he was asked about truth he said absolutely nothing about it. He simply called to the congregation. He called to them as you would awaken someone from sleep. This is the only answer to the inquiry about truth.奥修(OSHO)中文社区(Meditation,Love)1 j# Y; P" i& V% c7 I/ X
To awaken is to attain truth. There is no other way. You are asleep and therefore you cannot see what is standing by your side, you cannot see what you really are. And in your dreams you wander far and wide in search of it, in search of something that is already there in you, in the seeker himself. You are like musk-deer wandering in search of musk.奥修(OSHO)中文社区(Meditation,Love)8 h8 B( t0 _6 }$ }, m0 g
But no matter how hard you try to find that which lives in you, you will not be able to find it. It cannot be attained by searching. Outside things can be attained by searching but one cannot attain one';s self with this kind of quest.
# u; |" }( A& L; K" ]; QOsho,奥修,静心,爱的艺术,MeditationThe truth is not found by searching, it is found by waking up. And that is why the speaker called out to the assembly and spoke no further. And for this same reason Mahavira, Buddha, Krishna and Christ have all been calling to you. This is not speaking, but calling. This is not a sermon, but an address, a call.
1 I5 O( f" n# Y& c, k+ \* GI do not intend to speak either, I intend to call. Will you hear me? Will you allow me to disturb your sleep and shatter your dreams? It may well be that your dreams are sweet and gratifying, but it is the sweet and gratifying dreams that are harmful because they will not let you wake up but make the intoxication of sleep all the more intense.
6 q) l: X) @  c0 u, lI want you to witness the joy I am experiencing as the result of my awakening. And so I have decided to call you. I will not speak to you either, I will simply call you. Pardon me if my call disturbs your sleep and disperses the fog of your dreams. I am helpless. Without shattering your dreams nothing can be said about the truth. We are enveloped in sleep and as long as this sleep continues all our actions are useless. So long as you are asleep whatever you know is nothing but dreams.
5 f8 r1 ^* P$ Y, |2 J2 daoxiu.comThe first thing to do is to awaken from this sleep. Everything else will come later. Nothing is to be done before this. Don';t attach any importance to the thoughts you think or to your actions during this sleep. Just look on them as happenings in a dream. While your own self is unknown to you it is impossible to do anything that is right, in the real sense of that word. Your knowledge, your conduct, everything is bound to be false. Your faith, your beliefs, your convictions will all be blind. Whatsoever path you follow, it will not lead to the truth. But there is no question of walking a path at present. Do you walk along a path asleep? It is only a dream about walking.
$ \, O0 Z- ~8 M4 r/ s% z0 }The ignorance of the self is the sleep I am talking about to you. It is necessary to awaken from it. In order to wake up from this sleep it is also necessary to understand the factors that stand between you as you are and this awakening. Before knowing religion you should first know what religion isn';t and also understand what you are holding on to as religion. Instead of awakening you this religion is more likely to be like a sleeping pill.
, P( y$ i' O  l" @& V3 l: \Karl Marx called religion an opiate, a drug containing opium to put you to sleep. Religion is definitely not an opiate but what is generally mistaken for religion is. Marx was wrong to brand religion as an opiate and you too are wrong. What you have done is mistake an opiate for religion. Therefore, it is essential to know which is religion and which is the opiate.奥修(OSHO)中文社区(Meditation,Love)" {! m5 c* e) N5 b
Let';s first consider what religion is not and then we will experience what religion is. Thinking about irreligion is enough to see what religion isn';t but for religion thought is not enough. To achieve religion you have to pass through a sadhana.
( C. ^1 r( s% s3 a; lOsho,奥修,静心,爱的艺术,MeditationFirst of all I want to mention one thing. If you really wish to reach some level in religion or in religious life, you must begin by not taking any belief or idea for granted. If you wish to know the truth do not hold on to any preconceived notions about it. You must approach truth in perfect calm and emptiness, and without any dogmas. Preconceived notions and biases dim and distort your vision. What you know then is not the truth but a projection of your own thinking. That way, truth does not descend in you. On the contrary, you impose yourself on truth.
; R- V# n5 _2 v1 C/ VOsho,奥修,静心,爱的艺术,MeditationHold no theory or particular view about truth. Use your own judgment. Only then will you know what is true. Otherwise you won';t be able to get out of the web of the mind. What you know won';t be knowledge, it will be imagination.aoxiu.com1 R( M) l& k( K; i3 X. C
Man';s imagination has unlimited power and this imagination is the wall between you and the truth. If you make up your mind about God, the truth and the soul beforehand, your mind will stick to that decision and will lead you to believe that you have really known something. But as a matter of fact you have known nothing and are wandering in the realm of imagination. This is not a vision of truth but a dream.奥修(OSHO)中文社区(Meditation,Love)3 P. j* j  X3 s+ E( e; e' D: ]
You know very well that your mind has an infinite capacity for dreaming. Our desires show us things that do not exist at all. They create mirages, and then that which truly is becomes hidden and that which is not becomes apparent.Osho,奥修,静心,爱的艺术,Meditation# T, _& A6 P1 f1 x/ x+ J3 M" a
But you will say that dreaming only happens in sleep. It is true that dreams happen in sleep, but sleep can also be induced and in one sense you can even be asleep while you are awake. Don';t you day dream?
! w7 K2 q$ F8 P) U$ P; s* xOsho,奥修,静心,爱的艺术,MeditationSo if one continuously has a particular idea of God and, awake or asleep, fills himself with that image, he can most definitely project that image and have a direct vision of it. It is an intensified daydream. There is actually nothing in front of the eyes, but what has been nourished and nurtured behind the eyes has come up before him. This is a projection; this is how dreams are seen.
2 h  i* E! a- `; ^. LOsho,奥修,静心,爱的艺术,MeditationAnd visions of truth based on preconceived ideas become possible as well - and in this very fashion. A devotee of Christ has a vision of Christ, a follower of Krishna sees Krishna and someone else';s disciples sees someone else. By no means is this the vision or realization of God or of truth. This is a projection of one';s imagination because there cannot be two truths, two Gods. Truth is one and realization is one, and one who would know truth must give up his countless concepts and imaginings. I am not asking you to give up your concepts in favor of one concept in particular, I am asking you to give up all concepts. These very concepts have given birth to many creeds and dogmas, and because of this, innumerable creeds exist but there is no religion.Osho,奥修,静心,爱的艺术,Meditation7 U5 P- Y: b+ K5 r7 }; t
To know the truth all theories about it have to be forsaken. Only those who are in a state beyond all prejudices and partialities, in a state of total innocence and independence can know it. Where there is neither concept, nor notion, nor expectation, is where and where alone the truth can be realized. As a matter of fact, the effort to realize the truth is not the effort to realize the truth but the effort to rid ourselves of the state of dreaming.奥修(OSHO)中文社区(Meditation,Love)' x* z/ d0 |/ x# M1 `
What is the realization of truth? It is simply freedom from hallucinations. This freedom is the realization of truth. Since we are lost in dreams, what is always present appears to be absent, despite its continuous presence.
1 t( Q0 d& U3 e4 m$ U( y! l6 s. i6 P奥修(OSHO)中文社区(Meditation,Love)Truth exists because truth always is. it does not have to be brought from anywhere. It is ever-present. But we are not present. We are lost in the wilderness of our dreams. No, it is not the truth we have to bring to ourselves, we have to bring ourselves to the truth. It is possible, not by seeing dreams and visions about God, but by doing away with all the dreams and visions - and waking up.
2 x( N, Z' ]) V% ]+ rOsho,奥修,静心,爱的艺术,MeditationTherefore I say that the truth does not need imagination, but realization. The realization of the mind free from all imagination is the realization of the mind in a state of truth. We see the world when the mind is divided, when it is in a state of duality. We see the truth when the mind is an undivided entity, a unity.
& ^  s: w6 [( P( l- `% kOshoAll concepts and all beliefs are conjecture and therefore not gateways to the truth. They are obstacles and lead nowhere. On the contrary, they block your path. The path of truth does not lie through them but beyond them.Osho,奥修,静心,爱的艺术,Meditation  T9 E6 f# ]& J- p) C8 s
Please don';t adopt any idea or concept, or form any conviction or belief about truth, because the belief you form will become an experience. And that experience is not real but mental, imaginary. These experiences are not spiritual. All beliefs about the truth that are formed in ignorance are false. Do not think about what truth is and what it is like. All such thoughts are blind. It is like a blind man trying to imagine light. Poor thing. How can he conceive what light is. Without eyesight he cannot conceive anything about light. Whatever he may think will be fundamentally wrong. He cannot even imagine darkness accurately, let alone light. One needs eyes to see darkness as well.aoxiu.com) d. A* K: ?" {# v) `
What can a man without eyesight do then? I would say to him, "Don';t think about light. Treat your eyes." It isn';t thinking but treatment that can be helpful. But what do I see? I see him being given sermons, I see the philosophy of light being explained to him. But nobody bothers about treatment for the eyes.aoxiu.com+ ~6 p6 w2 S8 O0 i
And what is more surprising is that those who are sermonizing on the subject of light have never seen the light themselves. They too know about light, but they have not known light. I say this because if they had known light they would have realized the futility of all sermons and would have focused their concern and sympathy on the treatment for blindness. If the eyesight is cured, light is experienced automatically. What is required for sight is always present. If there is sight, there is light.
* H  F3 s# M+ |; f# B5 hOsho,奥修,静心,爱的艺术,Meditation"Sight" and "light" are words that can lead in very different directions. Thinking about light leads to philosophy. It is the direction of thinking alone. It does not lead to experience; it is merely thought. There is a lot of walking but no destination is ever reached. There are many conclusions but none that can solve our problems. This is only natural. Even the most perfect thought about water cannot quench one';s thirst the slightest bit. The way to quench one';s thirst is quite different.Osho,奥修,静心,爱的艺术,Meditation' s, ?9 W3 {/ m1 U& k
The path, the sadhana, is not the way of thinking, it is the treatment of sight. I have said that thinking about light is philosophy and now I want to say that vision through sight is religion. You can reach intellectual conclusions by thinking, while a sadhana gives you spiritual vision, spiritual experiences. The former is like thinking about water; the latter, like quenching one';s thirst. The former is a problem; the latter, a solution.Osho: a+ L4 i, O# ]0 K
I ask everyone this question: "Do you want to know light or to know about light?" And you - do you want to know truth or do you want to know about truth? Do you want to know about water or do you want to quench your thirst? Your answer to these questions will decide whether you are thirsty for knowledge or whether you just want to collect information.
5 Q. O; J) Q' \Osho,奥修,静心,爱的艺术,MeditationAnd don';t forget that these are opposite directions. One leads to the ultimate dissolution of the ego; the other, to its peak. One makes you innocent while the other makes you complex. Knowledge destroys the ego whereas information pumps it up and inflates it all the more. All collecting, all acquiring fills the ego, and for this reason the ego is always on the lookout for more.Osho,奥修,静心,爱的艺术,Meditation' g' I! E/ Y$ y; x2 p5 T: g* u, q; y1 y
Thoughts are also acquisitions, although quite subtle ones. Thought also feeds the ego. The hypocrisy you find among scholars is neither spontaneous nor accidental, it is the natural outcome of thought.8 j1 y8 ?9 J& [  r  y
Thoughts are acquired. They crowd in from the outside world, they are not born within. They are not of the soul but they are its wall in a way. From outside, information about light can be given to a blind man but the sensation of light has to be produced in him from within. One is acquisition; the other, energy. And this is precisely the difference. The difference between acquisition and energy is the difference between information and knowledge. Acquisition comes from outside; energy, from inside.
# M5 V! w( A  X+ @aoxiu.comBut acquisition gives the illusion of energy. This illusion is quite strong and it nourishes the ego. Egoism is not energy, it is an illusion of energy. It is non-energy in fact, because one tiny spark of truth can destroy it, can evaporate it. It is for this reason that one';s true energy is entirely free of egoism.
2 \9 [: r8 e- \# o! ]6 U8 F( _" b5 B奥修(OSHO)中文社区(Meditation,Love)I hope you have been able to follow the distinction between learning and wisdom. It is imperative you understand it. False knowledge is an even greater hindrance on the path of self-realization than ignorance. False knowledge is the impression of "I know" when you really do not know . Such a false impression can easily grow out of the acquisition of others'; thoughts, from learning, from schooling. This false impression also comes out of a knowledge of the scriptures, of a knowledge of words. And because of this knowledge of words men seem to think they have realized the truth.Osho,奥修,静心,爱的艺术,Meditation& \* l/ e0 a0 [7 L8 q9 L
Words become part of the memory. They form into questions and each question carries an automatic reply. One';s sense of discrimination is lost in and dominated by the borrowed ideas and, before a man can look for any reply from within, the thick layer of borrowed words and ideas pops out a ready-made answer. In this way we can';t work out the problem, we are robbed of its solution. If a problem is mine it is my solution alone that is required. No borrowed or secondhand solution can be of any help.
7 J8 [, z% |# d3 F* q3 f, iOsho,奥修,静心,爱的艺术,MeditationOne can neither borrow life nor the solutions to its problems. The solution to a problem does not come from outside. It is inherent in the problem. The solution evolves out of the problem. If the problem is within, the truth cannot be outside. And the truth cannot be learned therefore. It has to be laid bare. You have to discover it. It isn';t through training but by realization alone that the truth can be known. And this is the fundamental difference between the one who has learned the scriptures and the one who has realized the soul. It is enough to be well versed in the scriptures as far as this world is concerned but not so in the realm of the spirit. In that sphere, it is far less than even the starting point.
  U. d/ R& K" i8 X奥修(OSHO)中文社区(Meditation,Love)You can only have information about that is not you, about the world, about the world of matter. Of these things you cannot have knowledge. Whatsoever pertains to outside can only be known from outside. You may be very close to it but it will still be far away. However tiny the distance between us might be, it will never end. It will always be there. So we can only become familiar with things that are non-us but we can never have knowledge about them. We can know about something but the something itself we cannot know.
" X5 j3 _) x7 m3 SOshoThe total elimination of distance is the prerequisite of all knowledge. Only then can you enter your inner being. But what is distant can never be anything but distant. It can only be otherwise if there is no distance in reality. Distance can be eliminated only if it is illusory. If it is real, its elimination is not possible.Osho,奥修,静心,爱的艺术,Meditation$ _( L) A4 _" H2 ], V
There is one and only one being not distant from me. It is impossible for this being to be distant from me. I am that being. Yes, it is my own self. Of that being alone, is real knowledge possible. The distance from this being is just an illusion because how can there be any distance from oneself? I alone am the center of my self and it is here I have my inner portal, my inner abode and the abiding throne of perfection. Knowledge of this alone is possible.
0 o3 |* |, b2 N  R( p) }# SOsho,奥修,静心,爱的艺术,MeditationI also want to remind you of another fact: we cannot know the world, we can only make its acquaintance and gather information about it. But of the self, only knowledge is possible. So there can be no information about the self, about atman - only knowledge of the soul is possible. That is why, in the case of objects, in the case of material things, in non-us things, it is enough to be expert in the shastras, in the scriptures, but in the case of the self it is not enough.4 q! p( ^0 G& N
Science is a shastra; religion is not. Science is a shastra; religion is not. Science is information about objects while religion is knowledge of the self. Science is a shastra, a scripture; religion is a sadhana, the path to realization.Osho,奥修,静心,爱的艺术,Meditation1 e; b9 X( n' G6 ]8 K$ I% E
I am not preaching a sermon. That approach is totally fruitless. What is required is not a sermon but treatment. I do not intend to expound on any doctrines pertaining to truth. They are altogether useless. However, what is of value is the method by which one can see truth. This method serves as a treatment for the illness and because of it the eyes open. Then you don';t have to think about light, you see it straightaway. When sight is absent you have to think, but when there is sight, thinking will be out of the question. In blindness, thinking does the work of the eyes, but as soon as sight is restored thinking becomes unnecessary.Osho,奥修,静心,爱的艺术,Meditation$ E. ?$ Z2 ?, i2 g0 N9 X
In my viewpoint, thought is not a sign of knowledge but of ignorance. Knowledge is a state of thoughtlessness. It is not thinking, it is insight. And this insight is not possible through any dogma about truth. Dogmas merely reduce things to intellectual acquisitions and they become parts of the memory. They can never become parts of knowledge.
  W( Y" y' V( e4 @# L7 R: R. T% taoxiu.comDogmas can be taught but they cannot change one';s real personality. Like clothing, they effect a change on the outer level but the inner being remains what it was. The spirit remains untouched by them and the veil, the cover, takes on a new form and a new color. If you are this way, wisdom cannot descend upon you. On the contrary, you will fall into the ditch of hypocrisy.) v! n. L3 @' I" q& D
There is a great gulf between a man';s being and knowledge. He is one thing and what he knows is quite another thing. His personality is split in two. There is both conflict and duality between his inner being and his outer shell. And the natural result of this is hypocrisy. Such a man begins to present himself as someone who is not really there in him, and begins to hide the one who is. This acting is irreligious. It not only ruins the lives of others but one';s own life as well. This is self-deception but it passes for being religious.
; e. S) v. ?* k5 q. U; FOshoThe intellectual teachings of dogmas, of doctrines, can only do this much: they can change the outer wrapping. For a spiritual revolution some other approach is necessary. The approach should not be one of doctrine but of sadhana, of walking the path of self-realization. It is not the approach of sermons but of treatment. It is not the approach of thinking about truth but of opening the eyes to truth.
8 C6 e& {0 k" Y- g; J6 i5 D1 ~Osho,奥修,静心,爱的艺术,MeditationReligion is the method of opening the eyes. If your eyes open, the vision of God becomes easy. But doctrines will not open your eyes. On the contrary, those who are deluded by them forget that their eyes are closed and that the truths they discuss have not been seen by them with their own eyes but by the eyes of others. The truth seen by another is like a meal eaten by another. It has no purpose whatsoever for anyone else.
9 A4 }4 [# c! J' kOshoThe realization of truth is wholly private and personal and is by no means transferable. It can neither be received nor given. It has to be attained by oneself. It cannot be stolen or accepted in charity. It is not a piece of property, it is one';s own self. Truth is not property, it is one';s own self and it is therefore non-transferable. So far no one has ever given it to anyone. Nor will anybody in the future ever be able to give it to anyone because the moment it is given it ceases to be the truth, it becomes an object. An object can be given or taken. Truth has to be attained within oneself, by oneself. It is subjective. In fact, it is not really to be attained -- one has to become it. It is your own being, your own existence.aoxiu.com9 X# ^% t, t% i' r5 N9 N
So where does the question of learning truth come in? It must be discovered. Learning only forms layers over the self. All outside teachings only cover truth. Whatever comes from outside can only cover. Covering is the only thing possible from outside. And the garments of thought continue to cover the self more and more. Strip off these garments and be naked. Throw all these garment away. In order to know your self you have to unlearn, not learn. When all the outside guests have gone you will know the one who is not a guest, but the host.Osho) S& U& `/ |) i% g2 _! E- F2 N
The truth cannot be taught but the method of knowing truth can. Today, no one speaks of this method. Although there is a lot of talk about truth, there is no talk about the method of realizing the truth. There can be no greater mistake than this. It is clinging to the body and missing life. As a result of this there are countless religions, but no religion with a capital R.奥修(OSHO)中文社区(Meditation,Love)' ]: [& x( D! B, Q/ P
The numerous sects that masquerade under the name of religions are not religion at all. There can only be one religion. There can be no adjective to describe it. It is without any qualifying term. Dharma means dharma - religion means religion. In my language you can';t say "this dharma", "that dharma". Where there is "this" and "that" there is no religion.
* \% t2 U9 ^/ k" H) AThese sects have come into being because of the many doctrines and theories about truth and they will continue to exist as long as people demand theories and doctrines. Doctrines consist of words and sects form around these very words. The words become causes of conflict, feeding animosities and petty hates. These words divide man from man. And how strange it is. The people believe that the very words that divide man from man will unite man with God. That which divides man from man cannot possibly unite him with God, with truth, nor with his self.Osho,奥修,静心,爱的艺术,Meditation- V) S5 p+ w; t; P
This splitting up of religion into sects can be traced to various doctrines, to words, to beliefs, to opinions. All of this is based on ignorance and not on knowledge. Truth has no sect. All sects evolve out of doctrines. As soon as a man knows the truth he is free from sects and at that very moment he enters religion - a religion that is neither Hindu nor Jain, Christian nor Mohammedan, but simply religion - unqualified, nothing but light, nothing but consciousness. Religion is truly the realization of one';s self.Osho,奥修,静心,爱的艺术,Meditation" W* q: P' M1 T( i* }
A sect is not religious. What does organization have to do with religion? All organizations are political or social; they are all worldly. They are based on fear of one another and where there is fear there is hatred. They come into existence not out of truth, but for security. Be it a nation, a society or a sect, all are born out of fear, and the satisfaction of what is born out of fear lies in causing fear in others.奥修(OSHO)中文社区(Meditation,Love)0 P- ?4 g* [/ M
All sects are exactly like this. They do not intend to make anyone religious, they want to increase their numbers. Numbers are power and guarantees of security. They are both self-protection and the capacity to attack. Sects have been like this all along. They are still like this and will continue to be the same. They haven';t united man and religion, they';ve torn him away from it.
  P. z) g% t, a' }) l: p6 r! e: `* W8 Laoxiu.comDharma, religion, is not a social phenomenon, it is purely and simply the most personal transformation. It has nothing to do with others; it is concerned with one';s own self alone. It isn';t concerned with what a man does with others but what he does with himself. Dharma is concerned with how you behave with yourself in your total isolation and loneliness.
( v: y5 o, `  iOshoWhat are you in your total isolation? That is what you must know - who you are. Only the knowledge of your being will lead you to religion. There is no other way to lead someone to religion. No temple, no mosque, no church can take me to the place where I am. You don';t have to climb any outside stairs to get there. All temples are outside. All temples are part of samsara, of the world, and you cannot reach the self through their doors. No journey in the outer world can be a pilgrimage to truth, to the holy place. That place is within, where one has the experience of religion and where the mystery, joy and beauty of life are discovered. Without these everything is miserable; everything is useless, meaningless.奥修(OSHO)中文社区(Meditation,Love)/ S( \* x, d1 ^$ n% w
Osho8 a# K+ Z% G/ y9 A. s( b2 F' W
In order to know the self you have to go inside, not outside. But all man';s senses take him outwards. They all move outside. His eyes look outwards, his hands spread outwards, his legs move outwards and even his mind reflects and echoes external phenomena. And this is why he has erected idols, images of god, and has created temples to truth. It is so his eyes can see God and his feet can make a pilgrimage to truth. We have created this self-deception ourselves; we have taken this cup of poison with our own hands. And now we waste away our lives and spend them in stupor, brought about by this poison and self-deception.Osho,奥修,静心,爱的艺术,Meditation" L/ J2 G. `- T6 |. a
To suit the convenience of our senses we have visualized religion as being outside ourselves and so have directed our sight outwards. But you have to go behind the scenes to know dharma, to know religion. Your knowledge and consciousness of the world comes through the medium of the senses. You cannot possibly know the self by the same route. It is not possible to know the one who knows, to know the one who is knowledge, like another person or an object can be known. The seer, the power to see, cannot be looked at like an ordinary object. Knowledge can neither be transferred nor degraded into an object. And the whole problem is because this simple fact has not been understood. People search for God as if he were an external object. How stupid this is. God is not to be searched for, he is hidden in the seeker himself.Osho,奥修,静心,爱的艺术,Meditation0 b4 `0 B1 [" D; @. j  W. @! H
Truth is within you. It is within me. And it is not that it will be within you tomorrow, it is in you here and now, at this very moment. I am. My being itself is my truth. And whatever I see may not be the truth, it may all be a dream. I see dreams too and while I see them they seem to be true. You may all be a dream for me. It may well be that I am in a dream and you are not present here at all. But the seer cannot be false. He cannot be in a dream because if he were he would not be able to see that it is a dream. A dream cannot see a dream. Untruth cannot know untruth. Seeing a dream requires someone who is not a dream himself. Even to see untruth a true seer is necessary. Therefore I say I am the truth. Truth is my being. I don';t have to go anywhere in search of it.
4 E7 T' U  W* B- M- A2 uOsho,奥修,静心,爱的艺术,MeditationYou only have to dig out the truth from within yourself. Just as you dig out a well, you have to dig truth out. There are always a few layers of stones and earth covering the spring of water, but as soon as you remove those layers the spring is freed. In the same way your self is pressed down by layers of other things, of things that belong to non-self. You only have to break through these layers and what you have been searching for through countless past lives is attained.
% ]% f! X; C0 Y7 PSo far you have been unable to attain the truth because you have been searching for it far and wide, while as a matter of fact it has always been very near. It is really the one who is searching. You must dig out the well of your soul. And meditation is the means to that end. With the spade of meditation you have to remove the layers of earth, the layers of otherness that have piled up on the self. It is the only remedy, the only treatment. This is what I intend to talk about.Osho,奥修,静心,爱的艺术,Meditation9 c& k7 l% E" o
First of all, it is necessary to know what it is that has covered up your own being, your very nature. What is it that hides you from yourself? Can';t you see it? Can';t you see what the covering is? When you go inside what do you find?Osho,奥修,静心,爱的艺术,Meditation, z) f0 f3 A2 J+ {, E/ Q
Hume has said, "Whenever I have gone inside I have been unable to find anything but thoughts." Hume did not locate any soul, nor will you find yours in this way. Hume saw only the covering layers and came back; he went only as far as the shell and returned. It is only when you break the shell open that you will see what is inside. This is just like a man who goes to a lake and seeing the surface covered with moss and leaves returns to say there is no lake at all. Generally this is what happens. We go inside every day, see the covering of thoughts and return.
5 T5 w+ r8 [: ^% `2 T; M2 [, P6 a" f奥修(OSHO)中文社区(Meditation,Love)Thoughts always surround the self and you know nothing but thoughts. Thoughts are your world and he who lives in thoughts alone is a worldly man. To know anything beyond thought is the beginning of becoming religious. To know the state of thoughtlessness, to know what is beyond thought is to enter the domain of religion.Osho7 u3 Y) B* @" g; w
It may be that your thoughts are not about this world but are about the soul, about God, and you may be under the illusion that you are religious. I want to smash this illusion of yours. All thoughts are a covering, an outer shell. They are all desires, passions, because they are external, directed outwardly. There can be no thinking about the self. There is knowledge but not thought about the self. Thoughts are a covering, a shell.aoxiu.com! }# S/ K* P. }
Thoughtlessness removes the covering. Thoughtlessness is meditation. When there is no thinking, it is then we come to know the one hidden by our thoughts. When there are no clouds the blue sky comes into view. My friends, there is a sky within you as well. Remove the cloud of thoughts so it can be seen, so it can be known. This is possible. When the mind is at rest and there are no thoughts in it, then in the silence, in that deep thoughtlessness, in the total absence of thought, truth is seen.aoxiu.com; Q+ _# [# c3 Y+ g6 U
What can we do to bring this about? We must do a very simple thing but you will find it very difficult because you have become very complex. What is possible for a new born baby is impossible for you. The child simply looks and does not think. He just sees. And just seeing is wonderful. This is the secret, the key that can unlock the gate of truth.
2 R% s! ^) k+ Q8 WOshoI am seeing you. I am just seeing you. Do you follow me? I am just seeing you; I am not thinking. And then an unprecedented calm, a living silence descends upon me and then everything is seen and everything is heard but nothing within is disturbed. There is no reaction inside; there are no thoughts. There is only darshan, only seeing.
1 w( w' j5 ^5 _( x# O/ D7 m, z' fRight-awareness is the method of meditation. You have to see, only to see what is without and what is within. There are objects without, thoughts within. You have to look at them without any purpose whatsoever. There is no purpose, just seeing. You are a witness, a detached witness, and you are simply seeing. This observing, this watchfulness, gradually leads you into peace, into emptiness, into the void, into thoughtlessness. Try it and you will know. As thoughts dissolve, consciousness awakens and comes to life. Just casually stop a while - anywhere, anytime. Just look and listen and be a witness to the world and to yourself. Don';t think. Just be a witness and see what happens. Then let this witnessing spread. let is pervade all your physical and mental activities. Allow it to be with you always. If there is witnessing your ego will cease to be and you will see, will realize what you really are. The "I" will die and the self will be attained.奥修(OSHO)中文社区(Meditation,Love): Y  l  T: G; o* `
In this sadhana of witnessing, in this observing of one';s mental state, an easy transformation, an easy change over, takes place between what is being witnessed and the one that is the witness. As you observe your thoughts you get glimpses of the one that is observing. And then one day the seer appears in all his majesty and glory and all your poverty and wretchedness come to an end.
- {/ C9 ?( y# M# SThis is not a sadhana one can practice only once in a while and still attain liberation. This is to be practiced continuously, night and day. As one practices witnessing, as one moves more into the state of witnessing, that state becomes more stable and begins to be present all the time. Gradually it begins to be with you all the time, both awake and asleep. It even begins to be present in sleep. And when this happens, when it begins to be present even in sleep you can be certain it has gone deep within, that it has spread its roots far and wide. Today you are asleep even when you are awake. Tomorrow you will be awake even when you are asleep.
: O" y7 Q3 s6 V! Zaoxiu.comThis witnessing dissolves thoughts by awakening us from our dreams and from our sleep. The waves dissolve in a mind free from thoughts and dreams. The mind becomes calm, waveless, without a tremor, just as the sea is calm when there are no waves, just as the flame of a lamp does not flicker when there are no breezes blowing into the house. It is in such a state that God is known, the one who is the self, who is me, who is truth. And then the gates to the palace of God open.Osho,奥修,静心,爱的艺术,Meditation! k; [8 R! T% X) C: k% v8 b/ ]( U
This gate, this entrance, does not lie in the shastras, in words - it lies in the self. That is why I say not to dig elsewhere but to dig within yourself. Don';t go anywhere else. Go into yourself. I have explained to you how to go in.Osho- O, V* t. X8 `2 c) Z+ t& @
From your serenity and the sparkle in your eyes I conclude you have understood what I have had to say. But this understanding alone is not enough. It is not understanding but spiritual experience alone that can become the foundation of a life of truth. Walk a bit in the direction I have indicated and see. Just proceed a little in that direction and see. Even if you only walk a little you will have gone a long way because when you move towards the truth, when you near it, you come under the influence of its pull - and then you do not walk at all, you are simply drawn to it.Osho: b0 }9 ^9 x* G2 _
And finally, remember that a man who keeps walking will reach his destination one day. No step taken in God';s direction is in vain. I bear witness to this truth. How I want you too to realize this truth even for a moment so you can bear witness to it as well. It is so near to you. It is just a matter of your awakening. The sun is already up. You only have to open your eyes to see it.
& x4 R2 ^4 b! U. i. {/ DOsho,奥修,静心,爱的艺术,MeditationI invite you to open your eyes. Will you hear my call and open your eyes? The decision is yours and yours alone. To open or not to open?
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Osho First Meditation Camp Revisited

Osho First Meditation Camp Revisited
) j- }% |/ N% G6 S3 i3 R% mOsho,奥修,静心,爱的艺术,Meditation      Day Six - June 8, 1964/ y6 D6 @. \6 x6 P7 t  A# e0 J  I
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( y/ z7 z2 {, X& H$ C1 Z4 ?One and only one moment of determination, of sankalpa, of complete determination is enough, whereas a whole life without it is nothing. Remember it is not time but determination that is the important thing. The achievements of the world are accomplished in the realm of time and those of truth in the realm of determination. Sankalpa, determination, must live in your sadhana.Osho,奥修,静心,爱的艺术,Meditation: P+ ?8 e0 ~' j  p! o
So what shall I say to you today? We shall be separating tonight and I see that your hearts are already heavy at that prospect. It has only been five days since we all came together here in this lonely spot. Who thought of departure then?aoxiu.com+ y. x; G. d1 V% X
But don';t forget that parting is inherent in coming together. They are two sides of the same coin. Although they appear to be different they always go together. Because they show up separately and on different occasions we are deluded into the false belief that they are not connected. But if you go a little deeper you will find that meeting is itself a parting, that happiness is also grief and that even birth itself is death. Indeed there is hardly any difference between coming and going - or rather, there is no difference at all. It is the same in life. You have hardly come when the process of going begins, and what appears to our minds to be staying on is merely a preparation for leaving.Osho,奥修,静心,爱的艺术,Meditation- h5 W. k/ ^) ]* y  M
Really, what is the distance between birth and death? The distance between them can be endless. If life, if this distance between birth and death, becomes a pursuit for self-realization, this distance can have no end to it at all. If life becomes a sadhana, a journey to self-realization, death can become moksha, liberation. While there is not much distance between birth and death, the span between moksha and death is infinite. That distance is as great as the one between body and soul, between a dream and the truth. That distance is much greater than all other distances put together. No two points are greater apart than moksha and death.
2 w4 w/ u8 ?1 q0 ~9 L6 iOshoThe illusion that "I am the body" is death; the realization that "I am the soul" is liberation, salvation, moksha. And your life is an opportunity for the realization of truth. If this opportunity is used properly and not wasted in vain, the distance between birth and death becomes infinite.
- n2 v4 ]" e$ A8 D' NOsho,奥修,静心,爱的艺术,MeditationAs well, there can be a great distance between your coming here and your departure - a tremendous distance, in just the few days we have spent here. Isn';t it possible you will not be the same when you return as when you came? Isn';t it possible you may return as entirely new and changed people?
1 M) T1 k& u: D& @3 g' {aoxiu.comIf you want it, this revolution or transformation can take place in a moment. Five days are too many. If even five previous births have been too few, why talk of five days? Just one moment of will, of complete determination is enough. A whole life without determination is nothing.1 C# H4 v) H7 \6 u
Remember that determination and time are the important things. The achievements of the world are made in time; those of truth, in determination. It is the intensity of sankalpa, of determination, that gives a fathomless depth and an infinite expanse to a moment. As a matter of fact, in the intensity of sankalpa time ceases to exist and only eternity remains.
( O& v9 c& |* L1 yOsho,奥修,静心,爱的艺术,MeditationDetermination is the door to liberate you from time and unite you with eternity. Let your determination be deep and intense. Let it pervade your every breath. Let it be in your memory, asleep or awake. Only through it can a new birth take place, a birth which knows no death. This is real birth. There is a birth, the birth of the physical body, that inevitably ends in death but I do not call this real birth. How can something that ends in death be the beginning of life?奥修(OSHO)中文社区(Meditation,Love)1 ]6 ~; d( C3 W" f* ~
But there is another birth that does not end in death. It is the real birth. Its fulfillment is in immortality. It was for this birth I invited you here, and to this birth I have been calling you for the past few days. We gathered here for that very birth. But merely coming together here is of no value. If you become whole, if you become one and call from the thirst of your own being, then the determination of your entire being will take you into the presence of truth. The truth is very near but you need determination, you need will to approach it. The thirst for truth is there in you but determination is necessary as well. This thirst becomes a sadhana only when it goes hand-in-hand with determination.
" r1 \4 r# d# r, k奥修(OSHO)中文社区(Meditation,Love)What does "determination" mean?# L; J4 n5 [% J. r
A man once asked a fakir the way to attain God. The fakir looked into his eyes and saw thirst. The fakir was on his way to the river so he asked the man to accompany him and promised to show him the way to attain God after they';d bathed.aoxiu.com3 z8 r1 ~' _7 H4 ]' a! f/ k2 b
They arrived at the river, as soon as the man plunged into the water the fakir grabbed the man';s head and pushed it down into the water with great force. The man began to struggle to free himself from the fakir';s grip. his life was in danger. He was much weaker than the fakir but his latent strength gradually began to stir and soon it became impossible for the fakir to hold him down. The man pushed himself to the limit and was eventually able to get out of the river. He was shocked. The fakir was laughing loudly and he could not understand his behavior.Osho,奥修,静心,爱的艺术,Meditation6 Q3 P/ z, E  x
After the man had calmed down the fakir asked him, "When you were under the water what desires did you have in your mind?" The man replied, "Desires! there weren';t desires, there was just one desire - to get a breath of air." The fakir said, "This is the secret of attaining God. This is determination. And your determination awakened all your latent powers."Osho,奥修,静心,爱的艺术,Meditation2 a  \& J7 E/ R* k. k) i
In a real moment of intense determination great strength is generated - and a man can leave the world and enter truth. Osho,奥修,静心,爱的艺术,Meditation9 W) }! F8 S4 s, V
By determination alone one can pass from the world into truth; by determination alone one can awaken from the dream to the truth.Osho,奥修,静心,爱的艺术,Meditation7 A1 \! d* S  I
At this time, at the hour of our parting, I want to remind you of this: determination is needed. And what else? Determination is needed, plus continuity in your sadhana. Your sadhana must be continuous. Have you ever seen a waterfall coming down from the mountains? It is a continuous stream of water that can even break huge rocks. If a man constantly endeavors to break the rocks of ignorance, those rocks that seemed impossible to break in the beginning will one day turn to dust. And then the man will find his way.
& {' y: ]3 P0 c! R7 V奥修(OSHO)中文社区(Meditation,Love)The path is there to be found, without a doubt, but don';t try to locate one that';s ready-made. You have to find it yourself, by your own efforts. And what dignity this brings a man. How much to our credit it is that we attain truth by our own efforts. Mahavira wanted to convey this when he spoke of truth attained by labor.奥修(OSHO)中文社区(Meditation,Love)+ G' v$ j  \( p7 Y/ \" ^: W8 B# ~
The truth is not alms given in charity, it is an achievement. You need determination, continuous effort and one more thing: infinite patience. Truth is infinite, endless, and therefore in waiting for it infinite patience is necessary. God appears only after endless waiting. Those who have no patience cannot attain God. I wanted to remind you of this as well.
* x& p- Y* I- M0 _奥修(OSHO)中文社区(Meditation,Love)Finally, I am reminded of a story I will pass along to you. Although quite imaginary, it is perfectly true.
5 c* t# ?7 K3 c9 z, g( kAn angel passed a spot where an old sadhu was sitting. The sadhu said to the angel, "Please ask God how long it will take for me to attain moksha, to achieve liberation." Near the old sadhu a very young, newly-initiated sannyasin was living. He was sitting under a banyan tree. The angel also asked the young sannyasin if he wanted him to ask God about his moksha as well. But the sannyasin did not say a word. He was quiet, calm and silent.
: |( a6 r( y0 d" \/ l) }Osho,奥修,静心,爱的艺术,MeditationAfter some time the angel returned. He said to the old sadhu, "I asked God about your moksha. He says it will take three more births." The old man grew furious and his eyes became bloodshot. He threw away his rosary and said, "Three more births! It';s atrocious!"
% a; A8 |9 e0 l3 wThen the angel went to the young man and said to him, "I also asked God about you. He said you will have to practice your sadhana for as many births as there are leaves on the banyan tree under which you are sitting." The young sannyasin felt very happy and his eyes filled with tears of joy. He jumped up and began to dance. "In that case I have attained! There are so many trees in this world and so many leaves on each of them! And if I will attain God in only as many births as there are leaves on this small banyan tree then I have almost attained him."
9 n# E! ?" P$ G7 G奥修(OSHO)中文社区(Meditation,Love)This is how the crop of truth is harvested. And do you know the end of this story? The young sannyasin kept on dancing and dancing and that very moment he became free and attained to God. That moment of tranquil and infinite love and patience was everything. That very moment was emancipation. This I call infinite patience. And he who has infinite patience achieves everything here and now. This mental attitude itself is the final attainment. Are you willing to wait this long? With this question I bid you farewell.Osho* x" s# l1 Z5 x  m
May God give you strength so that the river of your life can reach the ocean of truth. This is both my wish and my prayer.
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Osho First Meditation Camp Revisited

再拜访的 Osho 第一沉思露营
/ \; `& i! n0 I% b* _Osho,奥修,静心,爱的艺术,Meditation    日子一 -1964 年六月 3 日
" q4 h" D9 p9 T/ M8 u  我见到被在深的黑暗方面卷入的男人。 他已经变得喜欢一楝在一个黑暗的夜晚已经被弄熄出的房子。 某事在他里面已经被熄灭。 但是一个已经被熄灭的灯能被再发亮。
1 P+ s" D6 M+ r0 y! f奥修(OSHO)中文社区(Meditation,Love)我恐怕最好见到男人已经遗失所有的方向那。 他已经变得喜欢一艘已经迷路的船。 他已经忘记他想要去的地方和他想要当的。 但是已经被忘记的东西记忆能在他再被唤醒。
3 `2 X' Q9 W4 @2 P9 T: g) }# J虽然有黑暗为绝望没有因素。 黑暗愈深入,破晓也愈靠近。 在海面中我为整个世界见到精神上的再生。 一个新的男人正要出生,而且我们是在他的出生阵痛中。 但是这再生需要我们每一个的合作。 资讯科技要发生过我们和经过我们孤独。 我们不能够负担当只观众。 我们全部一定在我们自己里面准备这一个再生。
3 M* @6 S* }  x5 N' I; GOsho如果我们将我们自己装满光,那一个晓的那个新的日子方式, 只将会发生。 资讯科技是由我们决定将那一种可能性变成真实。 所有的我们是明天的大厦砖块,而且我们是光的光线出自哪一将来的太阳将会出生。 我们创作者不只是观众。 需要,然而, 是不只有对于未来的创造,它是给礼物本身的创造, 它是给我们自己的创造。 资讯科技是藉由创造他自己那一个男人产生人性。 个体是社会的成份,而且进化和革命能经过他发生。 你是那一个成份。
5 o0 D  V6 O% F/ b5 n% L( h- fOsho这是我为什么想要打电话给你。 我想要从你的睡眠唤醒你。 你没理解你的生命已经变得相当无意义和无用吗, 完全地无聊的? 生活已经遗失所有的意义,所有的目的。 但是这是天然的。 没有男人心的光能够没有任何的在他生活方面意谓。 当没有他的内部存在的光,能够没有他的生活任何的欢喜。Osho+ ~$ e8 O. i* T; ~# E. o
我们找我们自己多余的并且今天装载过多的事实是不因为生活本来是无用的。 生活是一?搢?搢@ 永无止境的实现。 但是我们已经忘记路径以通往那目的地,对那一一实现。 我们只是存在而且与生活无关。 这不是活,它正在仅仅等候死亡。而且等候死亡的罐子如何决不无聊? 它如何能是欢喜?
3 r- X. c' `  I' A1 EOsho,奥修,静心,爱的艺术,Meditation我已经来这里告诉你这: 有一个方法从这个你已经为生活误认的差劲梦唤醒。 路径总是已经在那里。 带领的路径从黑暗到光是永恒的。 资讯科技确实在那里,但是我们已经转来自它的我们脸。 我想要你向它转你的脸。 这一条路径是习惯,宗教。 资讯科技是再点火男人的光方法; 它正在把方向给男人漂流船。 Mahavira 已经为被世界的迅速涌流扫掉的那些说,藉由它的老年和它的死亡,那一个宗教是安全的唯一岛,锚,目的地和避难所。Osho7 b9 c& o- _; Y# {( k
你对将生活装满欢喜的光是口渴的吗? 你想要达到提供男人不朽的事实吗? 如果如此,我邀请你。 接受我的邀请 - 为的欢喜,对于光,对于 deathlessness。 资讯科技只是打开你的眼睛物质。 然后你将会居住于一个光的新世界。 你不一定要做别的东西,你仅仅必须打开你的眼睛。 你仅仅必须醒来而且看。
- d1 ~! D( C7 |( GOsho,奥修,静心,爱的艺术,Meditation男人的无真已经被熄灭也不有他真的失去方向,但是如果他的眼睛被关闭黑暗传布各处,而且所有的方向感被遗失。 藉由关上一个男人失去每件事物的他眼睛; 藉由打开他们他成为国王。
3 P, c0 t$ F, r. `& j我从你的衰败梦到皇帝的最高权威正在呼叫唤醒你。 我愿把你的失败转变成胜利, 你的黑暗进入光之内,进入不朽之内的你死亡。 你准备好和我开始着手这一次航行吗?; g# y4 n* W4 w# b. @) h
在我们之前开始我们的工作请接受我的爱。 资讯科技是我能欢迎你到寂寞和这些小山的隔离唯一的事物。我别的什么也不有给你。 我想要和你分享上帝的出现已经在我产生的无穷爱。 我愿分配它。 而且它的奇迹是我分享它的更多, 更多它生长。 真正的财富以分配但是财富增加减少藉由分享一点也不真正的财富。 你将会然后接受我的爱吗? 我见到你的眼睛接受而且他们正在以回应的爱泛滥。奥修(OSHO)中文社区(Meditation,Love)0 }$ y. s) }, d. k
爱招致爱,而且憎恨招致憎恨。 无论我们耗尽什么在类型中被退还。 这是永恒的法律。 如此无论你需要什么是你所应该到世界给的。 你不能够接受花以交换刺。2 H. _0 p5 |! O) Q; ]. C' G
我见到爱和在你的眼睛中开花的和平花,而且我深深地被使满足。 现在在这里有不这么多不同的人。 爱联合而且把多数转变成一。实际的身体是分开的而且将会继续是如此,但是那里是在这些一起带来人,而且结合他们成为爱的身体后面的某事。 只有当这个体被达到的时候,资讯科技是,任何事能被说而且任何事能被了解。沟通在爱和爱方面独自地只是可能的。
# ~) M* W' d6 X$ Q) tOsho,奥修,静心,爱的艺术,Meditation我们已经在这个孤单的地方中聚集,以便我能告诉你某事而且以便你能听我的话。 这告诉而且这听只是可能的在爱程度上。 心的门打开不料竟会爱。 而且记得只有当你以心听到的时候,它是而且不以你能真的听到任何事的头。你可能问," 心恐怕最好听到吗 "? 但是我说,每当那里正在听它是心孤独的那听到。 到现在为止头从未听到任何事。 头是石头聋的。 而且这也适用于说。 只有当字来自心的时候是他们意义深长的。 只有来自心的字有新鲜花的芬芳; 否则他们是不但不新鲜的和已褪色的而且像人造花,纸做。奥修(OSHO)中文社区(Meditation,Love), S3 D" v. E$ X2 c; `  I
我将对你倾吐我的心而且如果你的心允许我进入将会有遇见和沟通。 资讯科技在这片刻的灵交事物字是无力的到快递被沟通。 许多未讲出的事物也能像这被听到, 而且不能够被进入字之内放, 也是在线之间能被沟通。 字是非常无力的符号但是如果听到在思想的总和平和他们变成有力的沈默方面。 这是有心的我所称的听证会。
4 L! j+ |0 V7 h; COsho,奥修,静心,爱的艺术,Meditation但是即使当我们正在听某人的话 , 我们充满关于我们自己的想法。 而且那是错误的听。 然后你不是真实的收听者。 你是在你正在听的幻影之下但是你事实上是不。 为听证会权利的思想是在完美又沈默注意的状态中是必需的。 你应该只是听并且不做别的东西。 然后你才能听到而且了解。 而且理解在你里面变成一个光而且引起变形。 没有思想的这状态你不听任何人的话,你仅仅继续对你自己听。 愤怒的骚动在你里面吸收你。 而且当你如此被完全吸引的时候 , 什么也没有能对你被沟通。 你似乎见到,但是你没见到; 你似乎听,但是你没听到。
+ w: y9 O+ f; d6 U( gOsho,奥修,静心,爱的艺术,Meditation基督也说,"那些有眼睛见到的人,让他们见到。 那些有耳朵听到的人,让他们听到。" 做那些到他说的那一个不有眼睛和耳朵? 当然他们有了眼睛和耳朵, 但是眼睛和耳朵的只出现对见到不是充足和对于听证会。 别的东西是必需的,而且没有它存在或眼睛和耳朵的非存在是不恰当的。 那别的东西是内部的沈默和注意的觉察。 只有当这些质量在那里的时候,资讯科技是,思想的门是公开而且某事能被说而且听到。
+ Q% j/ L: K6 ?( A6 Q2 s4 H! oaoxiu.com我期待这种在此期间这 sadhana 露营收到你的消息。 一经你已经征服它成为你的终身朋友的艺术。 资讯科技独自地能琐细先取免除你。资讯科技能唤醒你到很棒又神秘的世界外面,而且你将会开始经历意识的永恒光。 那是在思想的骚动后面的东西。aoxiu.com$ Z; G9 p( b/ R& p
见到权利的和正确的- 听证会是不但一个需要对于这 sadhana 露营而且是所有权利的基础-生活。 正如每件事物清楚地在一个完全地平静的湖中被反映,当你变成平静并且仍然喜欢湖的时候,没有涟波,事实是哪一,上帝是哪一将会在你被反映。
8 s. ]( F" \4 y3 x7 j1 r奥修(OSHO)中文社区(Meditation,Love)我见到如此的沈默而且平静对你和我的来临调查你的邀请我说第一它是什么希望的眼睛说。 他们正在驱策我分享我已经见到那的事实已经移动我的灵魂。 你的心是热心的和不耐烦听到有关他们。 见到,你是如此乐意和准备好听到我,我的心被驱使对你在外倒它本身。 在这些和平的环境方面,当你的思想也非常是平静的时候,我将确定地能够说我愿对你全部说话的它是什么。 资讯科技时常发生,当我见到在我前的聋心时候,我一定克制不要说。 当它找你的被关闭的房子门时候,光没保持外面吗? 同样地我时常在多数一楝房子的外面站。 但是它是一个好告示你的门是公开。 资讯科技是好开始。
+ f9 g: A* v, T* A$ P( cOsho我们将让五天计画的这 Sadhana 露营从明天早晨开始而且现在藉着介绍的方式我会喜欢说一些事物。. B% w) K- G. w# i5 K8 A7 P
对于 sadhana ,对于事实的实现,思想必须在一为花的教化准备土壤的方式中被准备。 而且如此,我想要你记住一些格言。aoxiu.com3 G* r9 ~1 j+ |' Y) z
第一个格言是: 目前居住。 在露营期间不被你想的习惯陷入忘我之境那越过和未来。 如果你允许你自己陷入忘我之境,活的片刻,非常重要的事物将会被浪费而且将会无用地过世。 既不是过去也不是未来存在。 在唯一的记忆中的过去; 未来,想像。 只有礼物是真正的和活着的。 而且如果事实是被知道它才能经过礼物被知道。aoxiu.com( ]8 ?5 c8 Y1 q: B% k4 v
在露营的时候,请从过去和未来使你们自己保持疏远的。 接受他们不存在。 只有你是的片刻在存在。 只有片刻在你是存在和无其他事。 你必须住在它并且完全地居住它。 当今晚完全地好像你的整个过去已经被漂流地切割,睡觉。 死到过去。 而且在早晨起床如一个新的男人,因为它是一个新的早晨。 让上床睡觉的他不唤醒。 让他去永久睡觉。让他谁曾经- 新的和曾经-最新地出现。
4 h, Z# \# ~; ]- U8 W7 }为了目前居住, 继续记得 - 和在守卫二十上的停留- 四小时每天见到关于过去的机械思考和未来不再开始在上面。 看是充足。 如果你看,它将会不再开始在上面。 看,而且觉察爆发习惯。Osho,奥修,静心,爱的艺术,Meditation! S% T( e* W. L# y. [# ~
第二个格言是: 自然地居住。 男人的整个行为是人造的和以结果为条件的。 我们总是在一个伪造的地涵中包装我们自己,而且因为这个复盖我们逐渐地忘记我们的真正存在。 使错误的皮肤流出而且丢弃它。 我们没有在这里聚集举行戏剧并且知道并且见到我们自己当我们真的是。 正如如游戏距离的演员他们的装束而且在表现之后组成而且储存他们,在这些五天中,你一定除去你的错误假面具而且设定他们旁白。让是基本的和天然的在你里面出来 - 而且住在它。 sadhana ,一条路径,只发展过简单的和天然的生活。 在数天的这 sadhana 露营期间注意,你没维持位置,没有职业,没有状态。 所有这些假面具剥除你自己。 你只是你, 相当有没有名字的一个平常的人类,没有状态,没有班级, 没有家庭 , 没有印度的世袭阶级 -一个无名的人,一个非常平常的个体。 因为事实上这是你是什么,所以你必须学习像这居住。
7 O# n8 Q  H! E6 D$ U8 WOsho,奥修,静心,爱的艺术,Meditation第三个格言是: 独居。当一全部独自的时候 sadhana 在完全的孤独方面出生。 但是通常男人从不很孤独。 他总是被其它包围。 而且如果在外面上在附近没有群众他,他是在群众之中进里面。 这拥挤必须被驱散。Osho! @& Q1 m9 K: M2 K
内部, 不允许事物拥挤在你身上。 而且一样的对外面是真实的 - 活的独自好像你全部是孤独的在这露营。 你不一定要维持与其他任何人的关系。 在这些数不尽的关系之中你已经忘记你们自己。所有的这些关系 - 敌人或朋友,父亲或儿子,妻子或丈夫 - 如此的卷入你以致于在你自己里面你能既非找也不认识你自己的存在。Osho5 \1 @2 c3 ^2 X3 e* c2 Z
你曾经尝试想像你是什么,远离你的这些关系? 你曾经从他们丢弃这些关系的打扮而且见到你自己相当分开的吗?从所有的这些关系除去你自己而且知道你不是你的父亲和母亲的儿子而不是你的妻子丈夫而不是你的孩子父亲而不是你的朋友朋友, 不你的敌人敌人 -和什么残余物是你的真正存在。在你里面保持的是你自己的。 在这些数天你必须独自地住在那存在的时候。
1 {5 }9 p. Q" Z# q4 Z藉由跟随你将会能够达成继续你的 sadhana 的一个绝对的需要思想的状态这些格言和为达到和平和事实的实现。 不仅是这三个格言,我愿解释到你沉思的二个类型我们明天将会开始。
$ ~/ j2 ~3 v" L2 _. {奥修(OSHO)中文社区(Meditation,Love)第一沉思是给早晨。 在这沉思的时候你一定捉住你的背骨直立的,关你的眼睛而且保存你的脖子直线。 你的唇应该被关闭,而且你的舌应该碰触上颚。 慢慢地但是深深地呼吸。 集中在肚脐上的你注意。 因为呼吸在肚脐知道震动毛毡。 这是你必须做的全部。 这平静思想和剧照想法。 从这一个空虚你最后进入。1 a& u; d. z) y
第二沉思是过夜。 传布在地板上的你身体而且让四肢完全地放松。 关你的眼睛而且大约二分钟之久对你自己建议身体正在放松。 逐渐地身体将会变成放松。然后二分钟意味着你的呼吸正在变成安静。 呼吸将会变成安静。 最后,另外的二分钟意味着想法正在到达停止。 这决意汽车- 提议的领引完成松弛和空虚。当思想已经非常变得平静的时候,完全地是醒的在你内部的存在中并且是宁静的证人。 这目击将会引导你走向你的自己。Osho,奥修,静心,爱的艺术,Meditation, H8 B4 S2 T( D+ S
你一定练习这二沉思。 但是事实上他们是真的人造装置,而且你是不要再坚持他们。 藉由他们的帮忙思想的不安静溶解。而且正如当做我们不再需要在攀登后的一个梯, 一天我们必须也放弃这些装置。 沉思达到完美片刻它变成不必要。 这一个最阶段是 samadhi 。aoxiu.com2 }9 V; b* @& L
现在夜晚很好地被前进,而且天空充满星。 树和山谷已经去睡觉。 也让我们现在去睡觉。 如何安静和沈默的它全都是。 也让我们进入这一一和平之内合并。 在深的睡眠方面,在我们去上帝居住的最地方的无梦睡眠方面。 这是自然者 , 非有意识的 samadhi 自然已经在我们之上授予。 与这 sadhana 的帮忙露营我们也能到达相同的目的地。 但是然后我们将会是有意识的和知道的。 这是不同,而且它的确是一种很棒的不同。 在先前人中我们睡熟了; 在后者中我们是宽的醒。Osho' h" Z2 t# s. _4 @$ S
现在让我们进入和我们将会达到 samadhi 的希望睡眠之内退休。 当我们的希望随同决心和权利的时候- 努力他们是约束被实现。
9 `6 B" T! N& _+ Iaoxiu.com愿上帝指导我们沿着路径。 这是我的唯一祈祷。Osho,奥修,静心,爱的艺术,Meditation8 t  N& S+ n. O# |0 W6 a

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( M; ^; y% G/ |* I( B, dOsho,奥修,静心,爱的艺术,Meditation    O~ 是這樣的嗎 ?
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9 J& z  v" \1 }8 T% ROsho,奥修,静心,爱的艺术,Meditation资讯科技是见你的高兴。在这个孤独的地方中你已经一起受到的影响了解上帝, 找事实, 知道你自己的自己。 但是我可能问你一个问题吗? 你所正在寻求来自你的分开是吗?你能寻找某人谁出去但是你如何能寻求是你自己的自己? 你自己的自己不能够被寻找在某种意义上在哪一其他每件事物被寻找因为在这情况没有在那一个之间的不同谁正在寻求和正在被寻找的那一个。 你能寻找世界,但是你不能够寻求你的自己。他谁出去寻找他的自己从他的更远去离开自己的。 资讯科技是重要完全了解这一种事实。 只有然后搜寻可能是可能的。 如果你想要你必须看起来外面你自己的世界物质事物, 但是你想要找你的自己你必须是镇静的,不骚动的, 和放弃所有的寻求。 什么你真的是只能在完美的平稳和空虚中被见到。
+ `7 f6 Q0 Y- i. T! R; d5 C7 O1 `( _aoxiu.com记得搜寻也是刺激,紧张,它也是欲望和强烈的感情。 但是灵魂透过强烈的感情不能够被了解。 这是困难。 强烈的感情指出一需要变成某事并且达到某事, 当灵魂在那里是已经的时候在一里面。 灵魂是什么我,我自己,是。 相反的方向强烈的感情和灵魂谎言。 他们是相反的尺寸。
5 w/ o. a( j! b1 H: O! S: S( vOsho因此完全了解,灵魂能被了解,但是它不可能是欲望的物体。 能够没有任何的欲望同样地对于灵魂。 所有的欲望是世间的; 没有欲望是精神上的。 资讯科技是欲望和组成世界的强烈感情。 是否这强烈的感情或欲望是给钱或对于宗教,为权威或对于上帝的实现,为世间的快乐或为 moksha 的释放,它没有差别。 所有的强烈感情是无知和奴役。
, w& F8 h) k1 B$ g: ?奥修(OSHO)中文社区(Meditation,Love)我不要求你需要灵魂。 我只要求你了解欲望的性质。 因为它揭露它的痛苦个性,所以强烈的感情理解从强烈的感情释放一。 痛苦的知识是没有痛苦。 没有人, 有知道痛苦,能想要它。而且当没有欲望,当思想为任何事既不是扰乱被强烈的感情也不是搜索的时候,在最片刻然后,在你经历你的真正真实的存在那平稳和安静的片刻。 当强烈的感情消失的时候,灵魂宣布它本身。
  D; g3 J& i% GOsho,奥修,静心,爱的艺术,Meditation因此我的朋友, 我问你不要再向往在灵魂之后但是了解欲望本身并且它免除你们自己。 然后你将会知道而且将会了解呼吸,灵魂。
! S% X; O  Z5 q3 H# x- Z4 M, ~. y宗教是什么? 宗教,习惯, 与想法无关或由于思考。 资讯科技必须做由于不-思考。 思考是哲学。 资讯科技给你结果或结论但是不带给你满足。 习惯是满足。 当 samadhi 是对出入口满足的时候,逻辑的程序是对想法的门口。奥修(OSHO)中文社区(Meditation,Love)0 Q! ]3 R) a2 h4 n
Samadhi 是 shunya 和 chaitanya 的结果,空虚和意识。 思想一定是空的但是注意的, 和在宁静的那状态中对事实公开的门。 事实只被在空虚和整个的生活中后来了解被转换。奥修(OSHO)中文社区(Meditation,Love)( c9 f' x, E8 d1 |' K& L
我们透过沉思到达 samadhi 的阶段, 但是什么当沉思不是真实的沉思,通常被了解。 资讯科技也正在想。 可能地想法与灵魂有关,否则对上帝但是他们仍然是想法。 到想法有关联的没有差别。事实上全部想法属于另外一,到一个局外人。 他们到不是自己的东西有关联,到材料。 能够没有想自己因为为想法存在, 二被需要。 因此想法不能够轮流你超过二元性。如果一是了解这个体, 住在那自己的和知道它, 然后沉思不想,是方法。" C6 X! g" Y- h/ Y  F6 _6 Z% f
想法和沉思是在恰好相反的方向中。 向外的前移动; 后者,内心的。 想法是知道另一个的方式; 沉思, 方法知道自己。 但是想法通常被为沉思轮流。 这是一个非常严重的和广大的错误,而且我想要反对这个基本的错误警告你。沉思意谓变成无行动。 沉思除了存在的状态之外不是行动。资讯科技正在作为定态在一拥有自己的。
9 F. t1 Y+ v; A3 d6 S0 v  bOsho在行动中我们接触到那在世界以外; 在不活动中,由于我们自己。 当我们没有在做任何事的时候 , 我们知道我们是什么,但是我们不变地参与不同的活动并且不知道我们自己。 我们甚至不记得我们存在。 我们深深被先占。至少身体休息,但是思想一点也不休息。唤醒,我们想; 熟睡地,我们做梦。 在这些持续的先取和活动中完全吸引,我们只是忘记我们自己。 在我们自己事件的新闻媒体中我们失去我们自己。 如何奇怪的这是。 但是它是一种事实。 我们已经变得失去, 不在一大群其他的人中, 而是在我们自己的想法中,在我们自己的梦中,在我们自己的先取和活动中。 我们已经在我们自己变得失去。 沉思是从自我产生的群众使解脱我们自己的方式,从这个心智的旅行热潮。
" @6 T0 W8 ^( Q% y奥修(OSHO)中文社区(Meditation,Love)藉着它的自然沉思不能够包括任何的行动。 资讯科技不-行动。 资讯科技是空闲的思想一个期限。 这是我教的。 资讯科技可能说相当看奇数的,我不教- 行动和说我们已经在这里聚集不练习-行动但是男人的语言很贫穷和很有限制。 设计只表达行动,它从不能够表达灵魂。 如何能什么为演讲被形成快递沈默?
- F7 ~  ?& `$ ~$ q0 [2 F2 QOsho,奥修,静心,爱的艺术,Meditation世界 " 沉思 " 建议,它是一些种行动,但是它是藉着没有任何类型的方法行动。 资讯科技会我是错误的说,我正在练习沉思; 说会是正确的我是 " 在 " 沉思。 资讯科技是正直的相似爱。 我在爱方面,但是爱不能够被制造。 因此我说沉思是思想的状态。 资讯科技是主要重要在着手清楚了解这。
5 h$ `; c* n! B; B! `Osho,奥修,静心,爱的艺术,Meditation我们没有在这里聚集决不做已经受到的影响经历那州哪里我们只是, 在没有行动发生的地方, 哪里没有烟建议行动和只有在残余物的燃烧火焰, 哪里只有自己的残余物, 哪里甚至想法 " 我是 " 不再保持, 哪里只是 " 在 " 保持。 这是 shunya ,空虚。 这是我们见到不世界 , 但是事实的重点。资讯科技在使你不知道你的自己墙壁推翻的这一个空虚中在这空虚中那想法上升的帐和智能破晓。 此时你不想,你知道。 然后有视觉; 然后有实现。
5 Z$ d3 a9 X, E) Z/ L3 T" D6 [奥修(OSHO)中文社区(Meditation,Love)但是”视觉”那个字和 " 实现 " 不是相当适当,因为这里没有不同在那之间知道而且没有在主题和物体之间的已知又没有不同。 这里既没有那已知的也没有那知道,只是知道。 在这上下文中,没有字是适当的。 "不-字"是唯一的适当字。 如果任何人向我询问这州,我保持沈默 - 或你可能发言权我透过我的沈默传达我的答案。Osho,奥修,静心,爱的艺术,Meditation- K- l5 [! S! q7 v% D) n4 E! D( ~
沉思不-行动。 行动是某事我们可能或不可能依照我们的希望做。 但是在自然和一个行动之间有一种不同。 自然不是行动,它既不是做也不是非做。 举例来说,理解和视力是我们的自然部份,我们的存在部份。 即使我们什么也不做 , 他们将会仍然在那里。自然在我们里面不变地在场而且不过常数和连续是哪一能被称为肉色。 自然不是多少有点像我们的成功因素,它是我们的基础。 资讯科技是我们自己。 我们不产生它,它是一个本质的结合。 我们认为它是习惯。 习惯意谓我们的自然; 它意谓纯粹的存在。
, i! T) ^2 ^5 T0 g! xaoxiu.com常数和我们的连续性质被我们的行动离散方向镇压。 正如如海洋被波和太阳复盖被云,我们被我们自己行动复盖。 在里面的深处是哪一的表面兽皮上的活动层。 无关重要的波藏从我们的视野大海的难测深度。 如何奇怪的它是有势力的人被琐细者,在眼睛中的一个斑点使山变成看不见镇压。 但是海洋因为波不停止存在。资讯科技是波的灵魂并且也在他们里面在场。 那些知道的人甚至在波中认识它,但是那些不知道的人一定等候,直到波平息。 在波分散之后,他们才能看大海。Osho- F+ Y2 |3 P% X$ _( r$ }; x
我们必须跳入这一片大海,进入自然本身之内。 我们必须进入海洋之内有关波和跳跃忘记。 我们必须知道我们的自己深度哪里有没有波的海洋, 哪里不需要变成就有存在。
/ s1 w! z! Z6 l; oOsho这一个世界无波的和不动的博学总是在我们但是我们里面在场不知道它。 我们已经从它拒绝我们的脸 -我们看起来外面,我们看事物,我们看世界。但是记住一件事物 -我们正在看, 和什么被见到是有世界的。 但是那一个谁见到不是世界,它是自己者。
5 n) [6 B4 m' L  w" \$ o9 n如果视力被讲到被见到的物体它是认为;如果视力没有它是沉思的被见到并且向预言者转他自己的物体。 你跟随在想法和沉思之间的我区别吗? 见到是想法和沉思的礼物,但是在先前人中它是目的,而且在后者中它是主观的。 但是否我们是在想法中,否则在沉思方面,是否我们是在行动中或在不-行动,见到是持续的因素。唤醒,我们见到世界; 熟睡地,我们见到梦; 在 samadhi 中,我们见到我们的自己 - 但是在那里正在见到的每一种这些情况中。 见到是常数和连续。 资讯科技是我们的自然。 资讯科技从不缺席无论什么情况。aoxiu.com' k: ?, o8 |0 e" j' K7 J
见到在昏晕中甚至在场。在我们从我们所说的昏厥出来之后,"我不知道任何事。 我不知道我在哪里。"请不要认为这是无知。 这也是知识。 假如见到是完全地缺席, 知识 " 我不知道任何事" 就不会是可能的, 和在那情况时间在昏厥中经过就不会为你存在了。 资讯科技不会是你的经验部份; 它不会留下在你的记忆上的任何痕迹。 但是你知道你是在你不知道任何事的州中。 这也是知识。 而且见到在这里也是现在的。 记忆在这时期期间没有记录任何的内在或外部的现象,但是我们见到那一定已经注意,一定已经经历这一个缝隙,这一个间隔。 而且间隔的这一种经验,稍后事件的录音缝隙也为记忆所知。 同样地, 在睡眠期间即使当没有梦,总是见到在场。 当我们早晨唤醒的时候 , 我们能够说我们有如此的一健全的睡眠以致于我们甚至没有做梦。 这一种情况已经也被观察。Osho2 x: r6 j* q8 ^. J- E
你一定从这全部了解,情况改变,意识的内容改变,但是见到不改变。 在我们的经验变化的王国中的每件事物; 所有的事物是在一个流出中。 独自地见到和见到是经常存在的。 预言者独自地是所有的这一个变化的证人,到所有的这流动性。 知道这个持续的和永恒的预言者是知道一自己的。全部别的是外国的,另一个。全部别的是轮?? ,世界。
# ?5 y+ U* f3 t% k& o! Y+ o% TOsho这一个预言者或证人不能够被任何行动达到或了解,被任何类型崇拜或崇拜,被任何口号或技术,因为他也是所有这些事物的证人。 他是不同的和除了所有的这些事物之外。 Osho,奥修,静心,爱的艺术,Meditation0 W8 Y& k! {0 h5 h7 H8 Y# V
不论什么能被见到,否则不论什么能被做不同于和除了证人之外。 他不能够被行动了解除了被之外不-行动;不是藉着努力但是静止。他将会被了解只有当没有活动的时候, 当没有物体被见到,当当只有见到残余物的时候只有预言者或证人保持的时候。当我们正在见到的时候但是无正在被见到,当我们知道的时候但是无正在被知道, 然后在这一个意识中-全无的-- 使那满足知道全部被知道。 当没有物体被见到帐在预言者之前减少 , 而且当没有物体是已知的知识知道它本身。 当没有我们能见到大海的波; 当没有我们能见到蓝色的天空云。Osho,奥修,静心,爱的艺术,Meditation2 ]5 d& `8 C+ _; G! f
这一片大海和这天空在每个人里面在那里而且如果你愿知道这天空,这空间, 你能。有一条路径,在那里的领引和它在每个人里面是礼物, 可得的对每个人。 而且每一个知道该如何在这一条路径上走。 但是我们只知道该如何在一个方向中的它上走。 你曾经想到事实一条道路不能够引入的一个方向唯一的? 在二个相反的方向中不可避免每条道路在二个方向中旅行。 否则它不是一条道路; 它不能够存在。 已经带你来这里到这些小山的隔离道路是将会把你拿回来的相同道路。 为受到的影响连同为去只有一条道路。 相同的道路将会服侍两者的目的。 道路将会是相同的,但是方向将不是相同的。Osho,奥修,静心,爱的艺术,Meditation+ j  l8 U' m) C: i1 K
导致轮?? 的道路,到世界,相同于道路以对自己者带领。 只有方向是不同的。因为如此的久意志现在是你和你将会必须到在你的背部东西指示你的视力臀部,已经是在你之前的。 道路是相同的。我们一定只是转, 一个向后转不吗。 我们一定转在我们正在面对和脸上的我们背部在我们的背部。aoxiu.com7 m+ \3 G' x9 j( M
请问你自己你的脸现在被转哪里。 你正在见到什么? 方向是你的意识你视觉的涌流,流动? 经历它。 观察它。 你将会找它正在向外地流动。 你所有的想法是有关外面的世界事。 始终你正在想外部的事物,有关外面的世界事。 当你的眼睛是你外面见到的公开时候; 当他们是关闭的时候你外面见到起来相同的 --因为即使当我们的眼睛被关闭,在思想上被印刷的外面事物的表格和图像矗立而且包围我们。 有一个物体的世界外面和内部我们有想法的另一个世界,外面事物的回声。 因为 " 我 " ,自我,也是外面的,所以虽然它在这个其他的世界里 , 但是它也是外面的。 证人也见到 " 我 " ,自我, 如此的因此以致于也外面。Osho" X0 U, c$ e2 {6 v) n3 Q
我们被物体包围和被想法, 但是你将会见到在较深的考虑上被被物体环绕不是在自我实现的路径上的 hinderance, 当被想法包围的时候是一个障碍。 物体能环绕灵魂吗? 物体才能环绕物体。 灵魂被想法包围。 意识的视觉涌流,向想法流动。 想法而且独自地想各处是在我们之前而且我们的视力被他们帐。奥修(OSHO)中文社区(Meditation,Love)2 ?1 \4 z) y" @) d& I5 r, t" {
我们一定从想法到没有考虑转我们的脸。 但是方向的这一个变化是革命的。 它如何能被做? 首先我们一定知道想法如何出生,然后我们才能阻止他们开始存在。 通常在他们了解他们如何出生之前 , 所谓的搜索者开始镇压想法。 他们其中的一些可能除了他们没有一个之外去发狂的尝试; 曾经决意免于想法。 因为新的想法每片刻出现,所以想法的抑压不帮助。 他们像神话的那些巨人,当一个头走开被剪的时候,种植另外十个。aoxiu.com  h; C$ Z- n* H; D
因为他们每片刻死于他们自己协定,所以我不要求你破坏想法。 想法非常短命; 没有想法忍耐为久。一个特别的想法不最后渴望但是想法-程序做。想法陆续地死,但是想法的流程坚持。 比较另外一取代它,没有抢先占有土地之人做一个想法一钢模。 这一个程序非常快地发生,而且这是问题。 资讯科技不是想法的死亡而是它的真正问题的快再生。 因此我不要求你杀想法。 我想要你了解他们的出生程序,而且你能如何这一个程序免除你们自己。
- ^7 @9 m1 L: F9 [) MOsho人了解想法的出生程序能容易地没有它。但是人不了解程序继续创造最近的想法而且同时试着抵抗他们。 代替结束的想法,结果是对抗他们的人压倒他自己。$ q& ]" Z, P  T3 N) [0 Q
再一次我重复: 想法不是问题,而是想法的出生是问题。 他们如何出生是问题。如果我们能停止他们的来临进存在之内,如果我们能练习想法节育,已经被出生的想法在片刻内将会消失。想法每秒日渐绝迹,但是因为新的想法不断地跳起来,他们的总破坏不发生。Osho,奥修,静心,爱的艺术,Meditation. C+ y. i: m* J/ A2 s/ N* _0 {
我说,它是不我们必须破坏想法,但是我们必须停止他们的来临进存在之内。 停止他们的出生是像他们的破坏一样的好。 我们全部知道思想是变幻无常的。 但是这意谓什么呢? 资讯科技意谓没有想法忍耐为久。 资讯科技出生,而且它过世。 如果我们才能停止我们将会从参与杀害它的暴力而且它被解救的它出生将会死于它自己协定。奥修(OSHO)中文社区(Meditation,Love)0 h7 ~" S! }; ]2 r& Y+ C. C
如何被认为天生的? 一个想法的怀孕和出生是对结果的我们反应的那在世界以外。 有一个事件的世界而且反对在而且对这一个世界的我们反应对于想法的出生是有责任的很孤独之外。 我看一朵花。 看不是思考的而且如果我只是继续看起来没有想法将会被产生。 但是如果一旦我看它我说, " 资讯科技是一朵非常美丽的花 ",一个想法已经被出生。 如果另一方面我继续看花我将会经历并且拥有它的美人,但是没有想法将会出生。 但是一旦我们有我们开始在字中表达它的一种经验。 藉由经验的这表达经过字的符号,想法开始存在。Osho  I" j1 G, J' P" s: ~4 ~
这反应,表达字的经验这一个习惯使经验,实现,视觉喘不过气,藉由想法。 经验被镇压, 视觉被镇压和字只有被留下思想的浮控。 这些最字是我们的想法。 这些想法非常短命,如此在一一钢模之远想我们把另外的一种经验转变成想法之前。 这一个程序在我们的终生各处继续。 而且我们是装满如此的字和如此的淹没被他们以致于我们在他们里面失去我们自己。 放弃包围k down on 字的我们视觉和我们的经验习惯是控制想法的出生。 请了解这。  j4 n$ g3 X0 O
我正在看你,而且如果我不在字中表达它仅仅继续看你, 什么将会发生? 就如你现在的 , 你不能够甚至想像将会发生的东西。 将会有很棒的革命,哪一从未在以前被见到的同类。 字妨碍而且阻止那革命发生。 想法的出生阻碍那革命。
! Y9 M# T, a) U1 W% n1 n- E2 ~aoxiu.com如果我继续看你而且不给它字的任何表达, 如果我只是继续看我在程序期间将会找令人惊奇的和神优雅在我之上降而且空虚的一个空虚的质量,正在附近全部传布。 而且在这一个空虚中,在字的这缺席中,意识的方向轮流一个新的旋转,然后我没只见到你但是甚至那一个谁全部逐渐地看守我们开始出现。 我们的意识即将有一个新的唤醒,好像我们正在从一个梦叫醒,而且我们的思想充满纯粹的光和无限和平。
) k+ l0 a. ?- G# T6 ?2 KOsho,奥修,静心,爱的艺术,Meditation在最后的分析中我愿说,那在这 sadhana 中露营我们一定使这一个实验 -- 而且那是不要再允许我们的视觉被字使~窒息。 我呼叫权利的实验-深切注意。 你一定记得, 你一定停留知道,以便字不被制定。 因为他们只是毕竟一个我们的习惯,所以资讯科技是可能阻止字进化。 一个新生的孩子看没有字的仲裁者的世界。 这是纯粹又直接的视觉。 因为字是有帮助的和有用的,所以稍后他逐渐地形成使用字的习惯在他的外部生活方面和外面的世界上。 但是什么是有用的在外部的生活方面在知道内部的生活方面变成一个故障。 资讯科技因为这,甚至旧的必须井然有序地在他们自己再度觉醒孩子的纯粹视觉的能力他们可能知道他们的自己。 他们用字的帮忙知道世界,而且现在他们一定受到知道的影响他们的自己由于空虚的帮忙,空虚。aoxiu.com) R( Q( H* L# E
我们是作什么的在这实验方面做? 我们将会安静地坐, 使身体被放松而且背骨竖立。 我们将会停止所有身体的运动。 我们将会慢慢地而且深深地呼吸和没有任何的刺激。 我们将会默默地观察我们自己的呼吸,而且我们将会从外面听到任何的声音在我们的耳朵上的落下。 我们将不以任何方式反应; 我们将不给他们秒的想法。我们将会让讨论思想的状态哪里,没有字的冲突,我们将会只是证人。我们将会在稍远处站而且看不论什么正在发生。 不要试着全然集中。只是安静并且看不论什么正在发生。 听。 仅仅关你的眼睛而且听。 安静地在沈默方面听。走开听到那吱喳而呜麻雀,到风的树使摇动人,到孩子的哭声,到水的声音在井旋转。 只是听。 而且无其他事做。
; ?$ s0 f# a: `( g' M  }Osho,奥修,静心,爱的艺术,Meditation首先,在你自己里面,你将会经历一一跳一跳的呼吸而且经历心的一个打 -然后新类型的安静和和平将会在你之上降。 你将会找虽然在那里以外有噪音是里面的沈默。 你将会找你已经进入和平的新尺寸。 然后你将会找没有想法,不过纯粹的意识保持。 而且在空虚的这一种媒体中你的注意向你的真正住所的地方转。 从外面你向你的家转向。
% w) x! K* _9 L1 u7 H" T你的视觉已经引导你臀酢。 只是警戒。 在肚脐看你的想法,你的呼吸和运动。 没有反应。 结果将会是不是思想的创造某事,那不是在全部的你创造。 这事实上是你的存在,你的存在。 这是全部维持我们的结合。资讯科技到我们和然后显示它本身一拥有自己的,全部的最大惊奇,出现。Osho' [# y$ W7 p) p) I' M
我取消一个故事。 一个圣人,一个搜索者,正在曾经在一个小山上站立。 资讯科技是清晨,而且太阳正在开始发亮。 一些朋友为一次散步外出。他们见到圣人,全部独自站立。 他们问了彼此," 这一个圣人能在这里做什么 "? 他们的其中之一说," 也许他的母牛时常在丛林中迷路,而且他正在小山上站立找寻她 " 。 其他朋友没有同意。另外一说,"从他站着的方式,他似乎不找寻某事。 他宁可似乎等候某人, 也许一位陪伴了他并且已经被某处留下的朋友。"但是其余者没有也同意这。被说的第三个,"他既不是寻找任何一也不是等候任何人。 他正专注于上帝的注视。"
7 g0 t0 |+ J+ z( r9 Q他们无法同意,如此他们接近了圣人他自己澄清情形。 第一一被问," 是你找寻你的迷失母牛"? 圣人答复," 号码 " 另外一问," 是你然后等候某人"? 到这他回答," 号码 " 被问的第三个," 是你注视上帝"? 再一次圣人在否定中答复。 所有的那三被吃惊。 一起,他们问了他," 然后你正在这里做什么 "? 圣人说,"我正在什么也不做。 我确实立着。我是正直的存在。"
" C2 ?! B3 m6 _6 u! G& j/ U& @Osho,奥修,静心,爱的艺术,Meditation我们必须只是存在这。 我们必须什么也不做。 我们必须放弃每件事物和正直的是。 然后不能够被进入字之内放的某事将会发生。 将会到达途径的经验在字中不能够被表达。 资讯科技是经验的大要。 资讯科技是事实的实现, 一自己的,上帝。奥修(OSHO)中文社区(Meditation,Love)8 x- G% |  p% D9 ^1 Z2 A7 X# l

( G# V9 ?( b% K, e2 i7 N" I奥修(OSHO)中文社区(Meditation,Love)  6 l) G& X1 k) Z- v8 s

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- {6 e& Q) R7 M, U. o  D& C5 a  再拜访的 Osho 第一沉思露营
9 l; }+ q0 j4 W6 V- K9 dOsho,奥修,静心,爱的艺术,Meditation   日子三 -1964 年六月 5 日
$ |$ M( Y1 A* |8 N1 b* ~  a/ C9 K奥修(OSHO)中文社区(Meditation,Love)--------------------------------------------------------------------------------Osho,奥修,静心,爱的艺术,Meditation; N  ^% ^. ~! l: A. T
我的朋友,我们不能对抗我们自己,我们一定知道我们自己。 所有的不一致都和自己的- 已经在我们发展的矛盾因为关于自己者的我们无知将会鉴于自知之明蒸发 -仅仅喜欢露珠在草上的秋天以太阳的上升消失。Osho,奥修,静心,爱的艺术,Meditation- o7 U! }+ q  ]$ `+ Q6 w
我相当为知识了解你的好奇心和你的热心。 你热切于知道并且了解事实。 你想要展开生活的秘密,以便你能达到它的满。 但是我们现在呼叫生活的真一点也不生活。 资讯科技能幸好被称为死亡的长又憔悴的- 出自程序。 资讯科技是真实的你没有知道它不能够达到生活。 出生是一件事物,而且生活相当另外的。 在仅仅管理之间有一种巨大的不同生存和生活的完成。 不同是像死亡一样的很棒和不朽。 死亡是生活的不可避免结束而生活的完美人被神的生活成王。
5 n9 o* v$ T. s# Z% @; @aoxiu.com对于那些愿过神的生活人,想要知道上帝和事实, 它我似乎有方式的二个类型吗。 一是道德的方式; 另一个,宗教。 道德和宗教不通常被看如二条不同的路径。 他们被视为在相同的梯上二个连续的步骤。资讯科技通常被相信,那让一个男人变成宗教性他一定首先变成道德。 但是这不是我的视野。奥修(OSHO)中文社区(Meditation,Love)2 g) Y9 M+ c$ {
我将会告诉你我已经知道的。 我没找,虽然一个宗教性的男人不变化道德,一个道德的男人本质上是宗教性的男人。 一藉由变成道德不只变成宗教性, 道德也不是出发点,宗教的基础。 在相反者身上,道德是变成宗教性的结果。 道德的花在宗教的植物上开花。 道德是宗教性的生活表达。 我在如二条不同的路径宗教和道德之后看 - 不只有不同的但是对彼此的相对事物。Osho,奥修,静心,爱的艺术,Meditation0 B  f# R* c+ ~0 z1 o* I. |
道德,训练,意谓行为的洗净,行为的洗净。 资讯科技是改变在外围上的男人个性的一种尝试。 个性的这一个外围是由于其它我们的行为结果。 资讯科技是行为,一个与其它的关系。 我如何行为表现或行动和其它是我的行为。 行为是关系。Osho,奥修,静心,爱的艺术,Meditation& q3 s9 Q* O8 W0 Y$ g, D
我不孤独; 我被在所有的边上人包围。 而且因为我是在一个社会中, 我接触到并且有与某人的关系或其他的每片刻我的生活。 这些埋葬-关系似乎是我们的生命是什么。 而且仁慈或我的行为坏仰赖我的关系是否很好的或坏。Osho,奥修,静心,爱的艺术,Meditation( ^; w. p* U0 O
我们被教好行为。 我们被告诉它因为社会是必需的,它是一个社会的需要。 但是社会与你无关,藉由你的简单又天然的个性。 如果你停止存在,从那观点,社会会什么也不失去。只有当你被对某人或到你变成很重要到社会的某事讲的时候,资讯科技是。 资讯科技不是和对社会重要的其它你而是你的行为。 资讯科技不是你而是你的重要行为。因此资讯科技是不是令人惊讶的好行为。 到社会,男人是他的行为和无较多的。
* {( q( g. K, {5 u0 dOsho但是这优良的教育行为, 这一个道德社会教产生一个幻影。 资讯科技已经产生一个非常基本的幻影。 资讯科技是唯一的肉色那些热切于了解上帝并且达到宗教的人相信变成有品德的达到事实和正义是必需的。资讯科技是天然的,他们相信,上帝的实现只是可能的完成权利- 引导而且一一定获得在事实的来到前的德行。资讯科技是天然的,他们相信,宗教和事实的实现将会独自地发展离道德的生活,那道德是基础和宗教山顶,那道德是种子和宗教水果,那道德是因素和宗教效果。 思考的这一条线似乎非常清楚的和正确,但是我想要告诉你,思考的这条显然简单和清楚线正在完全地误导,而且它给真实的事实被背叛的视野。 物质的事实是相当不同东西。- d/ F1 X' P# e2 ~8 |4 L& V
事实上,道德的教学不能够制造一个男人道德, 独自地让宗教性的。 它能只使男人社会,而且社会错误地被为道德轮流。 只好行为不使一个男人道德。 那变形需要一个内部的洗净。 不转换你的内部是你不能够改变你的行为。 试着不需要变更中心就改变外围是一个管梦。 努力是不只有无用的,它是有害的。 资讯科技是自杀的。 资讯科技正在自己之上强迫痛苦。
2 S" r! n. `& N( |0 TOsho,奥修,静心,爱的艺术,Meditation无疑地这一个抑压使在它下面的社会需要但是个别的裂缝满意并且被打碎。 资讯科技产生一个裂口,在他里面的二元性。 他的个性失去它的天然单纯,而且他在他自己里面蒙受冲突。 资讯科技是连续的竞争,无法在胜利中结束的永恒内在的打架。 这在个体的费用是满意的社会需要。 我呼叫社会的暴力。奥修(OSHO)中文社区(Meditation,Love)  l" [* E. [2 z6 m4 |8 U% B$ b$ P  S
任何的男人表达过他的行为是不重要的。 非常重要的事物是内部的因素对那行为的领引。 行为是内部的精神指示,它不是根。 行为是内部的精神向外表达。 唯一的无知识的人试着不需要变更那表达的因素就改变向外的表达。Osho,奥修,静心,爱的艺术,Meditation8 @" g) [( t1 F  \
这种 sadhana 是无用的; 它无法展现成果。 资讯科技像试着藉由在它的树枝外切来破坏一棵树的男人行为。 一个如此行动,取而代之的是破坏树更可能促进它的生长。树的生活不在它的树枝中,在地球中被埋葬的看不见的根中它是在它的根中。 资讯科技是潜伏性的希望和已经轮流树的形式和它的树枝根欲望。 切部门将会如何帮助? 如果你真的想要引起生活的革命你一定去根。 男人的行为根是在他的内部存在中。 行为跟随内部的存在。内部的存在不跟随行为。 因此不可避免改变行为的任何努力轮流抑压的形式。 而且抑压能引起任何的变形吗?Osho1 l7 B: N+ m: y- T9 Y% Y( c
无论如何抑压是什么。?抑压没有在允许自然的感觉在内部的存在中生长和不允许他们的表达; 它正在强制地提出而且在那里不真的表达。
4 V% u7 ^- _% C, j但是哪里将会我们镇压什么去? 我们将会没有它吗? 我们如何能达成抑压的自由? 被镇压的感觉将会继续在我们里面在那里,但是他们现在将会必须找比较深的,比较黑暗的和较多的无意识的休息在该哪一居住。 他们将会进入仍然比较深的区域。 他们将会藏他们自己平坦的我们注意抑压将会无法位于他们哪里。 但是已经深入地离去的根将会继续使发芽,部门将会开花而且展现成果, 然后将会有我们的有意识的和无意识的思想之间的一个如此冲突终极的结果将会是疯狂。
0 o5 f  Q, t- x. y( s; q: M( uaoxiu.com疯狂是以这种错误又空的道德为基础的文明天然结果。当我们的整个文明将会在疯狂方面结束的时候因此疯狂以文明的进步和时间增加可能受到的影响。 最后人二个很棒的战争是这种疯狂,而且我们正在前往三分之一, 也许最后的冲突。Osho# E4 L) p  `) l8 G
在男人的个人生活方面发生的爆发和在社会中发生的那些人 -暴力,抢夺,不道德, 残忍 -是抑压的所有结果。 一个男人因为抑压和一天不能够过一个道德和天寿他只是对紧张屈从。 无疑地那些诉诸伪善的人从这个内部的冲突解救他们自己。 他们假装他们是什么是不。 因为他们总是实行一些角色,所以他们没有任何的内部冲突。  J# I8 x0 I! G1 M) B/ I, V% A
伪善以抑压为基础的道德也被作证。 资讯科技是一个保管的方法自己免于内部冲突。就如我已经说了的, 在我们的所谓道德的生命中我们不允许自然的感觉生长并且被表达,但是我们表达在那里不真的感觉。二个程序的首先个导致抑压; 秒个,对伪善。 最后,第一个程序将你变成一个疯子; 秒个,进入一个伪君子之内。 这些结果都不是任何的好; 既不值得你。 不幸地,我们的文明只提供这二替代选择。 但是恐怕最好有第三个替代选择: 住动物的生活。 罪犯这替代选择被作证。 如果我们愿从这解救我们自己,从合式的动物,然后在我们的文明方面我们只有二替代选择。Osho,奥修,静心,爱的艺术,Meditation1 k: j8 \. Y, ^( D1 V
变成一只动物意谓对无意识的本能完全的放弃。 这也是不可能的因为什么已经在男人中变得有意识能够不再变成无意识。 当我们喝醉了的时候,我们寻求这一个最无意识。 对酒类饮料的搜寻是变成动物的我们欲望的指示。 只有当他彻底喝醉了和无意识的时候是依照自然男人,藉由动物。 但是这相当于死亡。 这是严重的并且该得到我们的非常小心的考虑。
% n& U; s8 L1 v. q: [当他喝醉了的时候一个男人如何变成一只动物而且他为什么为了要变成一只动物 , 寻求沈醉状态? 资讯科技对事实是指示的男人那一个意识不是动物世界的部份或自然但是神性的一部份。 它是灵魂的一种可能性。 资讯科技是种子, 不被破坏并且被养育。 在它的完全生长上靠自由,释放和福佑。Osho,奥修,静心,爱的艺术,Meditation# _( t- r8 H( Z4 M- Q' W6 z: v4 C3 L0 I
然后我们将做什么? 文明给我们三替代选择: 动物的,疯子和伪君子。 藉着任何变化有第四个替代选择吗?Osho4 C. _7 |/ g) E
是的,有第四个替代选择。 我认为它是宗教。 资讯科技是智力和直觉的路径, 不兽性,疯狂或伪善。 资讯科技不是沉溺的路径,抑压或玩角色的,它是真正生活和知识的方法。aoxiu.com% v( c/ q0 @0 E6 C; f3 i1 R+ A
资讯科技忍受好行为的水果,而且它除去男人的动物; 它不镇压无意识的强烈感情但是释放来自他们的紧握男人;它不导致好行为的藉口但是真正的生活。 资讯科技不正在只假定假面具或任何的向外行为,它是内部的存在变形。 资讯科技不是社会的但是个人的满足。 资讯科技不改变我们的关系但是变换我们的非常自己。 关系自动地改变如结果。资讯科技引起存在的革命,在一在里面住自己的地方。 然后每件事物在附近自动地被转换。奥修(OSHO)中文社区(Meditation,Love)7 X- m# ~0 N; j: N1 O
道德是社会的; 宗教,完全个人。 道德是行为; 宗教,内部的存在。 道德是外围; 宗教,中心。 道德是个性; 宗教,灵魂。 宗教不变化地除了道德之外在道德的尾部上不跟随追从宗教。 道德不能够甚至成功制造一个男人道德, 因此如何然后它能使他宗教性吗? 道德由抑压开始,藉由打桩事物在自己之上,然而宗教从知识开始。
- \. S9 x& u$ O* {( A- k+ SOsho在生活方面我们找邪恶,杂质和不真实。 我们一定找他们的根。哪里以及如何是邪恶出生? 这些毒药受到而且的影响使行为有毒的中心在哪里? 即使当一想到德行, 好的, 邪恶为什么驱赶所有的这些想法而且卷入他,周围的生活,弥漫行为? 为什么强烈的感情总是再路径一想?
4 Q! a( {* T, F- T1 wOsho,奥修,静心,爱的艺术,Meditation我们一定是深切注意的并且为自己在外找这。因为它在观察的程序期间,所以从其它被借的结论不帮助,在自己的时候-观察, 和藉着这观察孤独的分解而且破坏招致并且维持邪恶的最来源的力量和能源被产生。 因为它是也除去它的不但一个博学邪恶的方法而且,所以本来连续的观察是 sadhana 。 藉由观察里面的 " 我 " ,藉由向它变成醒的和注意,在里面点燃船搬运延伸黑暗的休息。 而且这一个光不只照明行为的根,它开始转换他们。
( u1 g3 k3 R+ R4 A' \7 G* `+ \Osho,奥修,静心,爱的艺术,Meditation总是记住这一个格言: 观察不只带来知识,它也转换。 实际上,观察带来知识,而且知识引起变形。 知识本身是变形,整个的存在变形。资讯科技是位于树的根并且使他们暴露在光的正直同类挖离开地球。 不只将会这使我能够把根知道得很好, 但是藉由由于黑暗带来根而且藉由分开从地球他们我也能引起他们的破坏。 而且当我继续看树的根时候,树枝将会凋谢离开。
, P1 y6 x$ m! N, O4 `0 UOsho观察能引起强烈的感情根破坏。 他们不能够忍受光。 邪恶不能够忍受知识。 当苏格拉底说的时候," 知识是德行 ",他很有可能意谓传达这一件最事物。 我也说同一件事物: 知识是德行; 无知是邪恶。 光是道德; 黑暗,不道德。
- V! c. j6 H7 c4 ~Osho思想的无意识的趋向观察,持续自己的观察,唤醒意识而且允许它刺入无意识的思想。 无意识者经过无感觉,无知,沈醉状态和粗心的门进入有意识者, 而且能够支配它。 我们已经见到 animalistic 趋向发展离附着。 只有当我们是无意识的时候,忿怒和贪欲抓取我们的把握,然后我们找寻酒类饮料帮助使我们的动物本能满意。
* F6 Z# W! w/ I" k: d: A意识进入无意识的思想完成的无感觉的克服人,透过警戒,注意和觉察,而且它在那里建立它的权威。达到程度注意和觉察在我们里面生长和达到程度正确地-深切注意和我们的趋向,行为,强烈的感情和欲望的观察在我们里面发展, 它是对那意识填充我们的相同范围。 而且强烈的感情,那些盲人的那些驾车和爆发,因为他们才能在一种睡眠,无感觉和迷惑的情况中存在,所以无意识的冲动消失。 他们能够不在意识的状态中存在。
- [1 ^% c$ x8 d4 |. j奥修(OSHO)中文社区(Meditation,Love)记住没有人曾经已经在他的正确感觉中做任何事错误的一会儿, 当有意识的时候。 所有的罪附着被作证。 它是附着本身。 对我的思想,附着独自地是有罪的。 观察驱逐附着。 因此你见到观察是什么是重要的,而且它能如何被引起。
0 o4 R* h4 N. X7 p* k9 H) Q2 X; JOsho什么是自己的- 观察然后?我安静地坐,正如当我们谈到权利的实验时候,我昨天解释-深切注意,而且我在我里面观察不论什么发生。 有里面的一个想法和强烈的感情世界。 我观察那一个世界。当一个在海岸上站立的男人在海洋中看波的时候,我继续正如看它。 Krishnamurti 已经宣布这个 " 无选择的觉察 " 。 资讯科技是完全超然的观察。
8 W1 i  y" X' N0 WOsho,奥修,静心,爱的艺术,Meditation分离意谓我既不制造选择又不制造决定。 我不分类如善行的任何强烈的感情或欲望或坏的。 我不制造任何的裁判在善行之间和作邪恶, 在德行之间和副。 我只是观察。 我只是成为一个证人, 站着疏远的而且分别地,好像我除了知道而且看之外没有兴趣。 片刻一个目的出现, 片刻选择或一个裁判受到的影响在,观察结束。 然后我没有在观察; 然后我已经开始想。
4 ^8 g% [, \1 R. a; i( C$ cOsho请试着了解在思考和观察之间的不同。 在这一个程序中我们是不要再想。 思考是在有意识者里面有意识者的行动而观察是有意识者的无意识者的渗透。 一旦思考受到的影响在,一开始以一敏感的方式使善行和邪恶 , 和抑压之间的一种区别成为开始。 无意识人然后关上它的门和它的秘密知识被藏从我们。 无意识者对想法揭露它的秘密不但是对观察, 因为缺乏抑压冲动和无意识的上升趋向向上自然地,自然地,在他们的总裸和真实方面,而且它然后不再对藏那些冲动,趋向和强烈的感情而言是必需的。 它的裸在我们前的无意识的台子,完全地揭示。 而且它引起什么恐怖。 如何惊吓一个男人是当他见到深入地住的赤裸形式的时候在他自己的自己。 他想要关闭对它的他眼睛。 他想要放弃深度的这观察而且回到世间的飞机。
% n& u# X1 k3 iOsho,奥修,静心,爱的艺术,Meditation这是男人的勇气和宁静遭受测试的时间。 这,我会说,是片刻的赔偿。 那些以勇气和平静通过这片刻的人成为知识和一个令人惊奇的秘密主人在他们之前展开。 他们有强烈的感情根直接视野,而且他们进入无意识者的最心。 而且这一个进入带给他们一种超自然的自由。
2 J+ P" i. {- T( Aaoxiu.com从沉思到观察,从观察到知识, 从知识到自由 -这是路径。 这是宗教的路径。 我想要你了解这一条路径并且沿着它走。 然后你将会知道内部革命的行为变形的炼金术。 然后你将会了解那一个宗教而不是道德, 是基本的事物,而且哪一道德流动离宗教。 资讯科技不是道德而是被练习的 sadhana 的宗教。道德随着像奄牛的轮子轨道 - 手推车追从手推车的宗教之后跟随。 如果这对你变成清楚,你将会见到一个非常很棒的事实,而且一个很棒的幻影将会被驱散。
$ m. i7 M# |" w: T3 y4 |Osho我看来自内部的革命立场的人类变形,有意识者的无意识者的这一个渗透。 根据这知识一个新的男人能被带来进入在之内而且新的文化基础和新的人性能被放置。 一个如此男人,已经被自知之明唤醒的一个, 自然道德。 他没有培养道德。 它也不是他的行动结果也不他的努力。 它从他放射如光来自一个灯的幅射。 他的好行为是基于不的对他无意识的思想反对但是从他的内部存在的满出来。他和他的总存在做每件事物。 在他里面既没有二元性也没有多数, 但是个体。 一个如此男人被整合; 一个如此男人免于二元性。& O6 i: S2 k' y# W! Q4 J) y1 N) d
而且神的音乐一听到一何时已经超越所有的冲突,而且枷这空间既不是这一个世界也不是。 有一首永久的交响乐,一个充满喜悦的笔记,那在那片刻的和平,无罪和没有所有的不调和的我们里面回响。 这音乐的最旋律给一带来有无限的歌曲。奥修(OSHO)中文社区(Meditation,Love)% Z" U$ P  h0 j5 w0 J1 B
对我,这实现是上帝。
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+ W* o% c" n6 T) G我不能够给你事实。 如果任何人说,他能够把它给你, 你能确定他已经藉由给你一个不真实开始。 没有人有能力提供事实。 这不是在送礼者的能力方面的意见, 它只表示那一个事实是一个生物。 资讯科技不是一个能有的死气沈沈的物体或取走。 资讯科技是一一定独自获得的一种活的经验。
6 c( ^1 g7 q" [0 {6 o8 |" rOsho死的物体能从一个人到另外一被转移, 但是不是经验。 我能转移到你爱吗,爱我已经有的经验? 我能给你我已经遇到的美人和音乐吗? 我如何愿我可以给你我已经在这个我的看似平常身体中以如此的一特别的方式经历的欢喜。 但是没有方法这么做。 我觉得不安静而且苦恼有关它但是我的事能什么也不做。 这是如此的无助。Osho,奥修,静心,爱的艺术,Meditation3 \% D+ u4 I" ?; j' S& c; j0 ~
一位我的朋友是天生的盲人。 我可以转移我的视力给 , 他但是它不是可能的,我如何愿。 也许它可能是可能的一天因为眼睛是身体的部份而且可能能够被移植。 但是见到事实的视力无法被转移无论一可能愿它地多强烈。 资讯科技属于灵魂,不到身体。
; M7 m# X3 M, c/ b8 h奥修(OSHO)中文社区(Meditation,Love)不论什么在世界上被达成那自己的经过自己的只被达成-努力。 在世界上灵魂,没有债务,没有外来语,在其它上的没有靠是可能的。 没有人能在借来的腿上走。 分别地在那里没有避难所从一自己的。 对你一定是你自己的避难所的事实达到。 这是逃不掉的情况。
* I5 O, G4 Q* `: `$ ?Osho资讯科技因为这我给你事实说了我是无能力的。 只有字能被沟通, 无生命的和死字 -而且事实总是留在后面。 而且字的这沟通一点也不真正的沟通。 活着的 -他们的意义,他们的灵魂, 他们的本质经验 -不和他们去。 他们像空的弹药筒, 像没有火药的子弹。 他们像死的身体,尸体。 他们才能是对你负担; 他们无法解放你。 藉由字你只携带事实的尸体。 没有尸体的事实心跳。Osho,奥修,静心,爱的艺术,Meditation2 f7 Y! f$ l- s, M
就如我说的,事实不能够有。但是我在帮助你你正在继续你的背部固定的向下这一个负荷方面可能是一些协助。 资讯科技是你为年龄已经携带的负担,而且它有变成非常重,无法忍受的。 你一定没有字的这负担。当沿着道路步行的时候,正如如一个旅客由于灰尘变成隐蔽着它是天然的那字灰尘和想法聚集在一之上在旅程期间透过生活。 但是你必须走开刷这灰尘。
6 i* r& i- z" z- S2 {. o; C( X2 u( Oaoxiu.com字是死的事物; 他们不是事实。 不重要之人的字是事实。 不要收集他们。 收集他们是有害的。 对事实的朝圣之旅不能够被做传达这重量。 正如如一个登杆器一定在计数一座山寻求高度之前放下他的包裹, 人已经开始着手对事实的旅程最好放下字的负担。 只有一个意识免于字能够达到事实的高高度。
. R6 I+ g& O9 G7 Q奥修(OSHO)中文社区(Meditation,Love)我只教非所有的一个类型,字和想法的非所有物。 他们的静止重量正在使你的旅程非常困难。 Chuang Tzu 已经说,"网为易传染的鱼。 捕捉鱼而且丢弃网。"但是我们是我们已经变得在网中纠缠并且已经忘记有关鱼的事如此坏渔夫。 朝着你的头。 你正在携带在你的头上船,而且你已经忘记你要在他们里面航行。Osho,奥修,静心,爱的艺术,Meditation  G4 U3 {& D! L
字是符号。 他们是签署-指针。 他们自己不是事实。 了解告示的重要性然后丢弃他们。 收集告示没有不同的收集尸体。奥修(OSHO)中文社区(Meditation,Love)+ C5 l2 M3 _" q7 Z
字像指向月亮的手指。 一个集中在手指上的他所有的注意男人想念月亮。 如果他们带领你远离他们,手指服侍他们的目的。 但是在相反者身上,他们对他们自己拉你, 然后他们变成不只有无用的但是真实有害。Osho,奥修,静心,爱的艺术,Meditation& B9 x5 `/ Q0 u- ]. i1 b, _
不已经字你已经学习关于事实的事对你已经变成一个不幸的来源? 他们还没从彼此分开你吗? 来自男人的男人 所有的愚蠢和残酷不是因为字在宗教的名字中做吗? 所有的那些教派不为人所知如仅仅为基础字的不同各种不同的宗教吗?Osho,奥修,静心,爱的艺术,Meditation5 K8 g. @$ @8 R" b* v( [
事实是一而且只能是他,但是字是多数, 仅仅像当指向她的手指可能是一的时候,月亮是他。 那些已经抓紧对事实的点负责许多宗教性的教派一个或更多个数不尽的字人。这些宗教从事实但是字不已经兴起。 事实是一。 宗教也是一。那些丢弃字的人独自地对这一个宗教独自地和对这一个事实达到。 资讯科技是没有对手。Osho,奥修,静心,爱的艺术,Meditation2 r& I' F0 V& ?$ U/ l. A2 M
因此我不想要增加到较多谈话的你字负担。 你已经在字的这个重负荷之下压倒。 我清楚地见到你的脖子在他们的重量之下被弯曲。
" F  ]& b9 z" Y( m5 H" t: q% t5 ~# z那些已经知道事实的人不打开在全部的他们嘴。 他们的唇被封闭。 不是一个字是被收到他们的信。 他们足够这样不是叙述吗? 他们没有在建议事实在于沈默,沈默本身是事实吗? 但是我们不能够了解他们的语言。 我们没有字不能够了解任何事。 我们的理解被限制到字而且因此他们经过字的媒体跟我们说话。 他们到处在字中告诉我们在字中不能够被沟通。 资讯科技是他们的领导他们的同情尝试这个不可能的壮举,而且因为我们的无知我们试着抓住他们的每个字。 字以无知加倍形式一个教派 --而且再一次我们被剥夺事实和真实的宗教从我们是如远的当做曾经。
) G, s# o9 [- O/ VOsho你一定在字上面上升。 然后你才将会知道在字后面的东西。 字只填充我们的记忆。
9 c+ C. Q7 }) ^3 u% X; k* O' u( DOsho,奥修,静心,爱的艺术,Meditation知识不来自他们。 而且请不要把记忆误认为知识。 曾经知道,而且虽然如此记忆什么也不是超过过去的一笔记录。 资讯科技正在学习, 不知识。Osho,奥修,静心,爱的艺术,Meditation% {' Q" F# Q1 G2 \, O2 _
某人问了 Ramana Maharshi 他应该做知道事实的。 他答复," 忘记你知道的每件事物 ". 如果只有你可以忘记全部你知道。 从这忘记会浮现事实和自己者被知道在无罪和单纯。奥修(OSHO)中文社区(Meditation,Love)- v2 u2 a: t, i9 O8 z; Q) J. I
当字和被形成离字的想法不拥挤你的意识时候, 光找而且在那的进入释放片刻。 资讯科技发亮过,而且你达到到知识。 你必须打开意识的窗户和门。而且墙壁围住意识的现在必须被也破坏。 然后你将会遇到你的真实自然的光。 在事实中, 遇见一必须变成起来像天空一样的天空 -空的,自由的,和无穷的。 想法不允许这发生。 他们像云一样包围你。 这些云一定被驱散。 我怎么能然后考虑你的思想传布较多云?
9 [% V: K8 }. R: t/ h9 hOsho我正在告诉你的, 我想要告诉你的但是不能够做同样地不是一个想法或一个主意 -它是一种经验,直接的实现。如果它只是我所想要的一个想法沟通我可能向你传达它 - 而且有了经验是那在世界以外,一些字或其它会沟通它。 但是这一种经验是不那在世界以外。 资讯科技是经历每件事物的一经验。 资讯科技是知识那知道。 而且那里躺卧困难。aoxiu.com) l5 h+ a; |5 a$ ]/ c8 x' E# i7 {
在一般承认的知识中, 那知道而且已知者是分开的, 预言者和那见到是清楚的, 但是在实现方面那自己的他们不是分开的。 那里, 那知道, 那已知的而且知识是全部一。 而且如此的在这里,字变成相当无用。 他们没被意谓被用于这上下文。 像这使用他们是伸展他们超过他们的能力,超过他们的可能力。 不足为奇的他们变成损伤和无生命的在这一个拔河中。 而且虽然他们提供外部形式的事实身体的指示,但是他们不能够碰触事实的心。 只有当字不是现在的时候,事实将会被知道。
8 R0 q' J2 M8 I# ?奥修(OSHO)中文社区(Meditation,Love)字如何能表达事实? 在没有考虑的状态中被达到不能够被想法维持固着于地的。 有一个方法沿天空向下系吗? 而且如果它能被系下来,我们能认为它是天空吗? 但是为什么我们不这样想到事实? 事实是任何的比较不无穷或无限超过天空?
$ R) S( B) ^& u# \& LOsho,奥修,静心,爱的艺术,Meditation如果天空在市场中在拍卖中被装入于捆的里面而且放没有人会向前地受到的影响买。 但是我们确实试着购买事实。 事实,上帝 amd moksha 在市场中在拍卖中是所有的。 而且厂商是不要再责备。 他们只供应买主的要求。 而且只要有买主, 只要为事实有客户沿提供现成的事实商店向下关将不会是可能的。 在宗教的名字中被操作的所有组织和所有的教派已经变成商店。 你在他们里面买现成的事实。 不只是在市场得到的现成衣服, 现成的事实也是在拍卖中在那里。 我不能够给你现成的事实。 现成的事实只是不存在。
" m* y8 Z7 ]4 `  ^* XOsho,奥修,静心,爱的艺术,Meditation我记得一个故事。 一个印度教的导师,一位老师,曾经问了一个弟子关于事实的一个问题。 后者答复,而且印度教的导师说," 是的,那是正确的 " 。 隔天印度教的导师问了相同的问题。 弟子说了他在前一日子已经有答复它。 印度教的导师要求他再一次回答。弟子重复了他已经说前一日子的,因此印度教的导师说,"不! 不!" 弟子被使~吃惊而且说他的印度教的导师 ", 昨天你说了 '; 是的,那是正确的 '; ,因此,它好吗你今天说 ';不';?"你知道印度教的导师回答的吗? 他说," 昨天它是 ';是的';,今天它是 ';不';" 。
1 K+ A/ `: e2 P/ ]" FOsho这一个故事的重点是什么? 你拿它吗? 重点是,答案已经变得的弟子使用铅版,它在一个固定的式样中被下狱。 资讯科技已经遗失它的生活; 真是死。 资讯科技已经变得记忆的一部份。 资讯科技不是知识。 我们的记忆充满如此死答案而且生命因为所有的尸体不能够升至水面哪一。Osho,奥修,静心,爱的艺术,Meditation( |2 e4 i/ }3 ?; ~$ {' J- k% J  e+ |
我的朋友,你必须唤醒经验而不是记忆。 记忆是一个静止重量; 经验住释放。
% _- j3 w$ D" n& W# ^8 z7 r% i资讯科技是不可能预先构思事实的经验。 事实不能够被任何用辞或被一些哲学,宗教或观念学做的任何硬的定义下狱。 我们不能期待事实使一致到任何的观念学或任何想法的学校。 将它限制于任何的式样任何的努力将会是无用的。
( s% R4 n/ {2 UOsho,奥修,静心,爱的艺术,Meditation资讯科技不是我们必须使事实下狱, 但是在相反者,我们必须解放我们自己身上。 到事实的路是不要再限制它,方式是发现我们自己。 不要使事实下狱; 除去锁你自己。 这是达到的唯一方法。 事实的实现只是可能的透过经验。 资讯科技超过自我实现不能够被任何其他的方法知道或自己的-经验。 经历了又经历独自地是决定因素。; z1 k% D- x2 f# u% l3 n# o
一经我是藉着一座瀑布。 我喝了它的水而且发现它是甜的。 这也适用于事实。 喝而且知道。 资讯科技有你藉由喝它才能知道的一种味道。aoxiu.com7 I6 ^1 u' E: [3 ^! N; M
事实不是你的知识一种产品。 资讯科技不是你的创造之一。 你不制造它。 没有人做; 没有人能。 资讯科技在那里是已经。 你不能买它任何地方,它在那里是已经。 片刻你打开它变成看得见的你眼睛; 片刻你关上他们它变成看不见。 资讯科技是正直的相似光。 你不一定要买它。 你仅仅必须打开你的眼睛,然后事实在它所有的无罪方面浮现,在它的完美纯净方面, 在它的存在 fulness 中 -- 而且它转换你。
. \1 W1 E8 n' [4 }! QOsho,奥修,静心,爱的艺术,Meditation为这是可能的它是必要的你不用磨破的和借来的想法使你自己变形而且你不接受其它的剩货。 你一定知道生活为尿或死的事物没有房间。aoxiu.com* t8 _/ ~8 h( u- L) B" `1 _9 w" p: E! l
什么然后我将说话吗你? 我有关事实将不说。 然后我将说什么有关? 我将跟你说话有关事实可能如何被知道。我将不说话你大约轻装地但是将会告诉你你能如何打开你的眼睛而且见到光。 我将不说我正在见到的但是我将会发言权我如何正在见到它。孤独的那能被告诉。 而且它是对你的很棒好财富至少这么多能不需要有害的效果就被说。
2 J9 I4 J9 V- P% Z: a8 fOsho,奥修,静心,爱的艺术,Meditation宗教,真实的宗教,不用事实的教义与它本身有关, 但是宁可以博学事实的方法有关。 因此我将不说关于事实的任何事。 在你见到它你自己之前 , 我不想要揭开它。我愿把你带到地方你能知道它你自己,对你能大略看过它的点,到那你的无知将会蒸发的沸腾点和你将会遇到你的自己火火焰。
" J) J! Y. U2 u  V( Baoxiu.com现在让我们谈论那一个程序。 那些热望对他们向前走对事实发现二扇门的路径公开的人: 他们的其中之一正在想事实; 另一个,为事实的达到跟随 sadhana。 一是逻辑的路径; 另一个,瑜珈。 一是事实的注视方法; 另一个,带领到它的达到训练的方法。 但是在我的视野中,只有一扇门。 对另一个不存在的我,它只是出现到。 这其他的门只是一个幻影。Osho,奥修,静心,爱的艺术,Meditation0 j, z( v$ z, ?. \. U/ p
想事实的路径不是一条真正的路径。 资讯科技是一扇错误的和产生幻觉的门,而且因为它多数迷路。 经过想法的门,藉由想事实,你将会无法到达无论何处。 这一个方法无疑地迷途地带领你,但是它也不轮流你任何地方, 不到任何的目的地同样地。甚至在沿着这一条路径步行非常长的时间之后你将会找你站着 int 他你开始的同一个地方。 资讯科技只是开始; 没有它的结束 。 而且没有结束的散步开始才能是一个梦。Osho4 e$ K/ w: }$ q* n5 f% d3 j
想事实, 你将会做什么? 你将会如何想事实? 你不能够想不为人所知的某事。 一个想法将会如何想未知数? 它的范围只在已知者的王国中。 思考能造成问题,它不能够解决他们。 追求思考的任何人将会找他自己在大混乱和他的思想中遗失将会在一种疯狂方面结束。 多数一个思想者变发狂不是意外事件。 这是思考的顶点,它的终极目的地。 思考的方法不是一个方法达到在全部的事实。9 K) j! Q7 M! e  ~' l; L! O
我将告诉你一个故事吗,一个令人惊奇的故事?奥修(OSHO)中文社区(Meditation,Love)4 ~& B. `3 [/ }) i# l0 ~
从前一个男人寻找世界的结束宣布。 在一次长的旅程之后,在几乎永无止境的朝圣之旅之后他到达”这是结束那世界”那个字被写的寺庙。 他非常感到惊讶而且无法相信他在那里见到的。 他继续而且在短时间内到达了世界结束的地方。 一个深的深渊在他之前放置,深不可测的,空。 他进入它之内看下来。 那里在那里是完全地毫不。 他的呼吸进来喘气和他的头开始于桥上。 他转向而且跑。 而且从不再一次他回到看深渊。aoxiu.com7 C7 [" t) l: Q& W- Z3 x7 h
这是关于思考的结束一个故事。如果我们想事实,我们将会继续想而且想而且想,而且我们将会达成较进一步的思考变成不可能的点。 这是思考的结束。 将会有空间,一个深不可测深的空虚在我们和我们的思想之前将会拒绝轮流另外一个步骤。0 [; T) M+ ~! o
如果我们携带想过,一个如此片刻受到在想法的程序中的影响为那目的。 资讯科技是不可避免的。 而且如果你仍然感觉有较多的东西想,从我轮流它你没有达成结束。 当没有东西更多想, 完全地毫不,而且没有较进一步的步骤是可能的,知道结束是真正的,你已经到达世界结束的寺庙。Osho,奥修,静心,爱的艺术,Meditation* c! u" Q6 f0 i' B6 i
如果到达了世界已经问我该做什么的结束 fo 的男人,你能想像我就会给他了什么忠告吗? 我不会劝告他逃走。 我会告诉他以到现在为止自从~以后他已经旅行轮流另外一个步骤,最后的和最重要的步骤会是比较好的。 我会要求他大胆地进入深渊之内跳跃,进入空的空间之内,进入在他前的空虚之内。 我会告诉他只有这一个最后步骤是必需的,而且我会要求他记住世界结束上帝的王国哪里开始。奥修(OSHO)中文社区(Meditation,Love)# M- s* D( B  T/ U3 l3 s
没有点比世界结束的点更重要因为它是上帝的王国开始的重点。 当思考结束的时候,上帝的视觉开始。 哪里想事实被了解的结束。 你必须进入没有考虑之内让想法去而且跳跃。 从字你一定进入空虚之内跳跃,进入空虚之内。 这是方法。 这是勇敢。 这是忏悔。 这是 sadhana 。
4 X, L8 u( |4 v4 M/ h) f0 p) |Osho,奥修,静心,爱的艺术,Meditation如果此时你见到一个 Brahma 的视觉, Vishnu 和 Mahesha,注意你仍然正在想。 如果你见到 Mahavira ,佛佗或讫里什那神,注意你仍然正在做梦梦。 然后你没有达成真正的结束。 真实的结束是那一个哪里没有东西被想到 , 无被见到, 无被知道。 唯一的你空虚保持。 事实上,你也不是在那里。 只有空虚,无,在那里。
" i' {+ B) r$ LOsho,奥修,静心,爱的艺术,Meditation你正在世界结束的时候站立。 你的思想将会想要回去。 它将会想要以它所有的力气这么做。 在这片刻勇气是需要的,而且你必须轮流另外一个步骤。 另外一个步骤,一次跳跃是充足。 而且每件事物被转换。 然后没有较多的思考。 然后有实现。 然后你知道。
6 ~/ y5 B  O: D$ s3 y' aOsho,奥修,静心,爱的艺术,Meditation当你降低所有的知道时候,你知道; 当你放弃所有的看时候,你见到。 而且当你停止是在每个方法中的时候, 第一次然后你真的是。 Sadhana 进入死亡的山谷之内是一次跳跃。 但是唯一的方法了解不朽。 资讯科技不是思考的, 但是由于必需的思考一次跳跃。 而且那一次跳跃由于思考是沉思。 每天我说这一件最事物。奥修(OSHO)中文社区(Meditation,Love)8 a5 }! u7 y. B0 j' B8 I3 I
想法是在意识的大海上的波。 他们像暂态泡沫, 几乎消失在他们被形成之前。 他们指出一混乱的而且使表面摇动了, 但是什么是在他们被发现是不被在下面的深度方面发现。 以泡沫和波停留正在浅的水中保持。 所有的想法是水浅的地方。 没有想法可能是深处, 正如能够没有海洋的深度波。 波是可能的只有在表面上并且想太只是在意识的表面方面的游戏。 大海不在波中,波是在大海中。 能够没有没有一片大海的任何波但是能有没有波的一片大海。 能够没有没有意识但是那里的任何想法可能是没有想法的意识。Osho,奥修,静心,爱的艺术,Meditation  F" g( u( c5 |' z
意识是来源,春天。 如果你愿知道它你一定超越波。 你一定超越波。 你不能仅仅继续坐在海岸上。 Kabir 已经说," 我进入搜寻, 但是愚笨地继续坐在海岸上 " 。 请不要坐在像 Kabir 的海岸上。 你必须超越海岸。 海岸是唯一的那里,如此你能进入海洋之内跳跃。奥修(OSHO)中文社区(Meditation,Love)& \( h# I* E0 `) D: O1 K
而且它也是可能的一个男人可能不在海岸上保持立着但是将会在波上保持漂浮。 在我的视野中,这也是海岸。 任何的停止你从潜水在而且溺死是海岸。 在想法中游泳的人们像这。 他们是在幻影之下他们已经留下海岸但是在真实的事实中他们不已经。 测量深度海洋他们也必须忘记波。奥修(OSHO)中文社区(Meditation,Love)* f, K3 u7 R% j. t6 v3 C! I
当 Mahavira 过世的时候,他为他的在那时缺席的心爱弟子释迦牟尼之俗性留下了一个信息。 他说," 告诉释迦牟尼之俗性他已经相当很好地越过河, 但是问他他为什么现在正在握住到海岸的斋戒。 告诉他在后也离开那。" 海岸是 Mahavira 谈及? 我也正在说 fo 相同的海岸。 资讯科技是思考的海岸; 它是正在想法中游泳的一海岸。
# G* N9 \5 T' E( S事实被潜水达到, 不藉由游泳。 游泳偶然发现表面; 潜水对难测的深度轮流你。 你必须从想法的海岸到空虚的深度倒下。 有来自比哈尔省的一个可爱的对句: "那些一半-完全淹死得到-淹死; 那些完全-淹死越过大海。"/ B8 C; V4 E5 W8 Z( v  c
你然后想要做什么? 如果你想要越过大海,然后淹死你自己的勇气是一个绝对的需要。 我教你溺死的最行为你自己,以便你能越过大海, 所以你能是什么你真的是。aoxiu.com- u, Q. v0 T% p8 K/ Y9 `  ]2 }3 `6 i/ E

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2 z4 T. y& J2 u: n* W6 G  消息 查看 搜索 好友 复制 引用 回复 只看我  [ 第5 楼] Osho* Z) z- R% P. Y0 w/ I! ~
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  再拜访的 Osho 第一沉思露营
) f$ v) `) n7 Q, @  O5 YOsho,奥修,静心,爱的艺术,Meditation    日子五 -1964 年六月 7 日Osho( Y. E2 ^. F8 R8 I% W7 t8 ~" Y5 I
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我的确是非常快乐见到你全部。 我能感觉你的欲望深度, 你的口渴知道事实。 我在你的眼睛中见到它而且在你轮流的每呼吸方面感觉它。而且如你的心也为事实的达到悸动我的心悸动。 我对于知识深深地被你的口渴接触。 资讯科技是一个如此高兴。 资讯科技是如此美丽。那里毫不在地球上比欲望更甜或更美丽知道事实。aoxiu.com5 F, U5 X8 Z# O% w9 M- @! V
此时欢喜我将什么说话你? 我将对什么说话你此时你的探索,如同你等候我所说的话一样?资讯科技只在像我们了解无关重要的事物和微暗的字是如何的这 - 究竟如何无意义的和无力的他们真的片刻中是。 当特别地没有东西值说他们能够传达它; 当有极深的东西说他们非常不幸不充分。 因为事实的实现 , 福佑的经验和美人的视觉是如此的敏感和轻以致于没有地球的形式能被归因于他们,所以这是唯一的肉色。而且一旦一对他们尝试归于一种形式被变得死的和无意义的经验,然后活的经验不活着进入我们的手,它是它的受到尸体的影响。 精神被留下,而且无论字提到不再是真实的什么。
$ d" I8 F  [0 e- x4 k/ R- C) Aaoxiu.com然后我应该说什么? 会它已经更不已经说任何事, 为你不到已经究竟听到任何事? 假如我们保持平静的和安静的,话不多的和沈默,它就会是多么美好, 和它你可能在那一阵沈默方面唤醒而且见到某事, 某事真实地是。 在那情况我会从说解救我自己和你因为永恒的事实是在每个人里面,所以从听和仍然事实被传达。 你正在寻找的音乐呜响和每片刻在你的存在深度方面, 和你正在寻找事实的片刻, 即使他们沈默的,被转换成祈祷。 为上帝的两者想喝而且等候默默地是祈祷。Osho,奥修,静心,爱的艺术,Meditation; G8 ?, O+ O- ~. ]. d3 W  Q( o
男人正在寻求的是在他自己的里面自己的。 你已经在这里聚集向我询问并且知道的从我总是在你里面。 你从未遗失它。 你也不会曾经失去它。 资讯科技是你的存在,你的存在。 因为你自己是那一个宝物,所以资讯科技是一个无法是失去的宝物。但是我们全部正在找寻它,寻找无法被遗失的最事物。 什么期限的矛盾。
- G4 Q) S% l( w' p9 zOsho,奥修,静心,爱的艺术,Meditation我记得一个令人惊奇的训诫,但是我不取消当或谁它有。
' q2 x% `% _7 h$ m; H8 J& WOsho,奥修,静心,爱的艺术,Meditation一个晚上那里是在寺庙中是非常大的聚集,而且如此很多修道士已经装配。在长的等候之后说者到达。 当他经得起在听众中说某人问了一个问题," 事实是什么 "? 一阵警觉的和预期的沈默填充了房间。资讯科技被知道说者知道答案和他所说的话结果每一被考虑很重要。 但是你知道他说的吗? 他说, 和非常大声地," O 修道士 "! 与二个字和每个眼睛一起呜响的沈默在他身上。 全部沈默的,注意。 但是说者说了没有更多。 他的演讲结束; 他已经完成他的训诫。Osho,奥修,静心,爱的艺术,Meditation% r& r0 ]' {* H8 h2 L
你了解他说的吗? 他说任何事了吗? 在我的视野中他已经说每件事物。 无论什么值得说已经被他的二个字复盖。 我也想要说相同的事物。 我将会说相同的事物。 资讯科技是该得到被说的唯一事物, 某事字不能够传达。Osho& O* l  {- L: S6 K( L' P- F
然后他说什么? 他说,"不外面找寻事实任何地方。 向没有人询问它。 如果它全然存在,它在你里面存在。 否则它一点也不存在。" 所以当他被问有关他有关它完全地毫不说的事实事时候。 他只是对集合呼叫。 当你会从睡眠唤醒某人的时候,他对他们预期。 这是针对事实的质询唯一的答案。
. V) A# x/ d% O) oOsho,奥修,静心,爱的艺术,Meditation唤醒是达到事实。 没有其他的方法。 你睡熟了,而且因此你不能够见到正在被你的身边站立, 你不能够见到什么你真的是。而且在你的梦中你遥远地而且广阔地寻找它游荡,寻找在你里面是已经的某事, 在搜索者中他自己。你像麝香鹿- 鹿寻找麝香鹿的流浪。
; B: P* Z6 p( vOsho,奥修,静心,爱的艺术,Meditation但是无论如何难的你试着找居住在你,你将会无法找它。 资讯科技不能够被藉由寻找达到。外面的事物能被藉由寻找达到,但是一不能够达到一自己的由于这种探索。
/ X$ ?) X* r8 d, c+ V* f' C/ T/ H$ i  m奥修(OSHO)中文社区(Meditation,Love)事实藉由寻找没被发现, 它是发现藉由醒来。 而且那是说者为什么对集会大叫而且说没有比较远的。 而且对你对于相同的理由 Mahavira ,佛佗,讫里什那神和基督全部已经呼叫。 这没有在说, 但是呼叫。 这不是一个训诫 , 但是一个住址,一个呼叫。5 L4 y# o2 l( Y6 ~
我不想要也说,我想要呼叫。 你将会听到我吗? 你将会允许我扰乱你的睡眠而且打碎你的梦吗? 资讯科技大概是,因为他们将不让你醒来但是使睡眠的沈醉状态成为所有的更强烈,你的梦是甜的和悦人的, 但是有害的事就是甜的和悦人的梦。
6 U+ W9 [& i2 k* ~$ Taoxiu.com我想要你目击我正在我的唤醒结果经历的欢喜。 而且因此我已经决定打电话给你。 我将不说话你也,我将会只是打电话给你。 如果我的呼叫扰乱你的睡眠而且分散你的梦雾,对不起。 我是无助的。不毫不打碎你的梦能被说有关事实的事。 我们在睡眠方面被信封而且只要这睡眠继续我们所有的行动是无用的。 只要你睡熟了你知道无论什么只是梦。
9 q8 a' g3 s* Zaoxiu.com做的第一件事物是从这睡眠唤醒。 其他每件事物稍后将会受到的影响。 无是在这之前被做。 不要把任何的重要附在你想的想法或在这睡眠期间对你的行动。 仅仅朝着他们如一个梦的事件。 当你自己的时候自己的对你是未知的在真正那一个字感中做正确的任何事是不可能的。 你的知识,你的行为,每件事物是约束是错误的。 你的信心,你的信念,你的信念将会全部是盲目的。 无论什么路径你跟随,它将不导致事实。 但是目前步行没有问题一条路径。你熟睡地沿着一条路径走吗? 资讯科技只是关于步行的一个梦。Osho,奥修,静心,爱的艺术,Meditation) `9 f, [* A/ e5 a; Z
自己者的无知是我正在对你谈论的睡眠。 资讯科技是必需从它唤醒。 为了要从这睡眠醒来它也对了解而言是必需的因素在你之间的台子当你是和这一个唤醒。 在知道你应该首先知道宗教是什么不以及了解你正在抓紧如宗教的宗教之前。 代替唤醒你这一个宗教更可能像一粒睡着的药丸。
* L. m6 P3 V* S4 r% k  c被认为宗教是一个鸦片剂的卡尔马克思,一种包含鸦片放你睡觉的药。 宗教是一定不一个鸦片剂除了通常被误认为是宗教的东西之外是。 马克思是错误给宗教贴上鸦片剂和你的标签也是错误的。 你已经做的为宗教是错误一个鸦片剂。 因此, 它是很重要的知道宗教是哪一而且鸦片剂是哪一。
* h- {/ W! w  |+ O1 O+ SOsho,奥修,静心,爱的艺术,Meditation首先让我们考虑宗教是什么不然后我们将会经历宗教是什么。 想无宗教是充足见到宗教是什么不要不是被认为的宗教不是充足的。 达成你必须经过 sadhana 通过的宗教。奥修(OSHO)中文社区(Meditation,Love)1 g  F4 y: g2 }5 W
全部中的第一个我想要提到一件事物。 如果你真的愿到达宗教的一些水平,否则在宗教性的生活方面,你一定从不开始视任何的信念或主意为理所当然。 如果你愿知道事实有关它不抓紧任何的被先加考虑的观念。 你一定接近完美的平稳和空虚的事实, 和没有任何的教条。 先加考虑了观念而且使存偏见暗淡的而且扭曲你的视觉。 你然后知道的除了你自己思考的发射之外不是事实。 那样,事实在你里面不降。 在相反者身上,你在事实上强加你自己。
0 \* q$ g; l2 _奥修(OSHO)中文社区(Meditation,Love)没维持关于事实的理论或特别的视野。 使用你自己的裁判。 然后你才将会知道什么是真实的。 否则你将会无法离开思想的网。 你知道的将不是知识,它将会是想像。
# G. V* Q) \; m奥修(OSHO)中文社区(Meditation,Love)男人的想像有无限的力量,而且这想像是在你和事实之间的墙壁。 如果你预先决定有关上帝,事实和灵魂的事, 你的思想将会坚持那决定而且将会领导你相信你真的有知道某事。 但是事实上你已经知道无并且是徘徊的在想像的王国中。 这除了一个梦之外不是一个事实的视觉。奥修(OSHO)中文社区(Meditation,Love)% f8 H4 A7 R( B9 g; A6 G4 q; L" l0 i
你非常很好地知道你的思想为做梦有无穷的能力。 我们的欲望给我们看一点也不存在的事物。 他们产生海市蜃楼, 然后真实地是变成隐藏而且是不变成明显。aoxiu.com7 \1 T2 A2 J8 j) l! `
但是你将会说只做梦在睡眠方面发生。 资讯科技是真实的梦在睡眠方面发生, 但是睡眠也能感应和你在一个感觉中能甚至睡熟了当你是醒的时候。 你没做白日梦吗?aoxiu.com2 ?; U- Q3 l  C- w0 z( r
所以如果一不断地有一个上帝的特别主意和, 唤醒或睡熟了的,将他自己装满那一个图像,他能最一定计画那一个图像而且有一个它的直接视觉。 资讯科技是一个被增强的白日梦。 在眼睛之前实际上毫不那里是, 但是什么已经在眼睛后面被滋养而且养育已经在他之前发生。 这是发射; 这是梦被见到的方式。
* E& l( O- Z& h$ _( }# POsho,奥修,静心,爱的艺术,Meditation而且以先加考虑的主意为基础的事实视觉恐怕最好变成可能 - 和在这一种最流行中。 一个基督的热爱家有一个基督的视觉, 一个讫里什那神的从者见到讫里什那神和其他人弟子见到其他人。 藉着没有方法是这视觉或上帝或事实的实现。 因为能够没有二个事实,二个上帝,所以这是想像的发射。 事实是一和实现是他, 和人会知道事实一定放弃他的数不尽的观念和 imaginings。 我没有在要求你支持一项观念尤其放弃你的观念,我正在要求你放弃所有的观念。 这些最观念已经生下了许多教条和教条,而且因为这,无数的教条存在但是没有宗教。Osho,奥修,静心,爱的艺术,Meditation1 ^6 T6 x5 N8 w5 [' Y
有关它知道事实所有的理论必须被放弃。 只有那些在所有的偏见和偏心之外的州中人,在总无罪和独立的状态中能知道它。 哪里既没有观念 , 也没有观念 , 也不期待, 是哪里以及哪里独自地事实能被了解。 事实上, 努力了解事实不是努力了解事实但是努力做梦的州免除我们自己。
. w" j+ Q, B) \# Y  g' W( faoxiu.com事实的实现是什么? 资讯科技只是没有幻觉。 这自由是事实的实现。 既然我们在梦中被遗失,总是在场的似乎缺席,尽管它的连续出现。Osho, N/ d) ]7 b( f
事实存在因为事实总是。 它没有从任何地方被带来。 资讯科技是经常存在的。 但是我们不是现在。 我们在我们的梦荒野被遗失。 不,它不是事实我们必须对我们自己带来,我们必须对事实带来我们自己。 资讯科技是可能的, 不藉由见到关于上帝的梦和视觉, 而是藉由废除所有的梦和视觉 - 而且醒来。
( s; K% F8 R8 g( e' n$ V奥修(OSHO)中文社区(Meditation,Love)因此我说事实不需要想像 , 但是实现。 思想的实现释放从所有的想像是事实的状态思想的实现。 当它是在二元性的状态中的时候当思想被分开的时候,我们见到世界。 当思想是一个未分开的实体,个体的时候,我们见到事实。Osho* d7 a0 I1 V, j9 M: V  M1 m
所有的观念和所有的信念是推测因此不对事实的出入口。 他们无处是障碍和领引。 在相反者身上,他们阻塞你的路径。 事实的路径不躺着过他们除了超过他们之外。aoxiu.com6 C* v* ~& r# O( r  b+ s7 A- p' ]/ O
因为你形成的信念将会变成一种经验,所以请不要采用任何的主意或观念, 否则形成关于事实的任何信念或信念。而且那一种经验不是真正的但是心智,想像的。 这些经验不是精神上的。 关于被形成的事实所有的信念在无知方面是错误的。 不要想事实是什么,而且它像甚么。 所有的如此想法是盲目的。 资讯科技像一个尝试想像光的盲目男人。 贫穷的事物。 他如何能构思光是什么。 没有视力他不能够构思关于光的任何事。 无论他可能想什么将会是基本上错误。他不能够甚至正确地想像黑暗,让孤独的光。 一需要眼睛也见到黑暗。
  o( ^8 c8 j* }( F$ W( `: p- i  m, }Osho,奥修,静心,爱的艺术,Meditation没有视力的一个男人然后能做什么? 我会对他说话,"不想光。 对待你的眼睛。" 资讯科技不是思考的但是可能是有帮助的治疗。 但是我见到什么? 我见到他被给训诫,我对他见到光的哲学被解释。 但是没有人对于眼睛有关治疗烦扰。
& |1 t4 V) v( C' R6 `Osho,奥修,静心,爱的艺术,Meditation而且什么是更令人惊讶的是那些正在光的主题上说教的人从未见到光他们自己。 他们也知道光,但是他们没有知道光。 我说这因为假如他们知道他们就会了解所有训诫的无用了并且就会为盲目集中焦点在治疗上的他们关心和同情了的光。 如果视力被治疗,光被自动地经历。 总是对于视力被需要的在场。 如果有视力,有光。奥修(OSHO)中文社区(Meditation,Love)) s# h  S' q* T! V6 `7 |3 L" x
" 视力 " 和 " 光 " 是将序言非常不同的方向装于罐头的字。 想光导致哲学。 资讯科技是独自地想的方向。 资讯科技不带领经历; 它只被认为。有许多步行,但是没有目的地曾经被到达。 有许多结论但是能解决我们的问题没有人。 这是唯一的肉色。 关于水的甚至最完美的想法不能够熄灭口渴最微小的一点点。 熄灭口渴的方法是相当不同的。
# n3 b9 f- m2 O% F奥修(OSHO)中文社区(Meditation,Love)路径, sadhana, 思考的方式不是,它是视力的治疗。 我已经说,想光是哲学,而且现在我想要说经过视力的视觉是宗教。 你能藉由想达成智力结论,当 sadhana 给你精神上的视觉时候,精神上的经验。 先前者像想水; 后者, 相似的淬熄口渴。 先前者是一个问题; 后者,解决。aoxiu.com! b' ?5 Z/ {8 @) T
我问每个人这一个问题:" 你想要轻装地知道并且知道光吗 "? 而且你 -你想要知道事实否则你想要知道事实吗吗? 你想要知道水否则你想要熄灭你的口渴吗吗? 这些问题的你答案将会决定你是否对知识是口渴的,否则是否你仅仅想要收集数据。
; F9 B5 H( q! ~& g0 }! V7 m6 vOsho而且不忘记这些是相反的方向。 一导致自我的终极分解; 另一个,到它的山顶。 一使你成为无罪的一会儿另一个使你复杂。 然而数据向上抽它而且更加使膨胀它,知识破坏自我。全部收集,所有的获得填充自我, 而且因为这总是说服自我对于更多在注意上。
, f/ O- T! I; P# }Osho,奥修,静心,爱的艺术,Meditation想法也是获得, 虽然相当敏感的一些。 想法也喂自我。 伪善你在学者之中找既不是自然的也不是意外的,它是想法的天然结果。2 W1 s. W. |* G* M- [% m
想法被获得。 他们拥挤在从那在世界以外,他们不被在里面出生。 他们不是灵魂,但是他们是在一定程度上它的墙壁。 从外面,关于光的资讯能对一个盲目的男人有,但是光的感觉必须在他被生产从在里面。 一是获得; 另一个,能源。 而且这精确地是不同。 在获得和能源之间的不同是在数据和知识之间的不同。 获得外面来自; 能源,从里面。
4 d9 B; l" F( N奥修(OSHO)中文社区(Meditation,Love)但是获得给能源的幻影。 这一个幻影相当强壮,而且它滋养自我。 自我主义不是能源,它是一个能源的幻影。 资讯科技是非能源事实上,因为极小事实的火花能破坏它,能蒸发它。资讯科技是给这一个真实的能源完全地免于自我主义的理由。
! f9 C6 B( k4 N+ y奥修(OSHO)中文社区(Meditation,Love)我希望你已经能够跟随在学问和智能之间的区别。 资讯科技是你了解它的命令。 错误的知识是比无知在自我实现的路径上的一个甚至更棒的妨害。 错误的知识是印象当你真的不知道的时候 , " 我知道 " 。 一个如此错误的印象能容易地戒除其它的获得想,从学问,从学校教育。 这错误的印象也从圣经的知识出来,字的知识。 而且因为字男人的这知识似乎认为他们已经了解事实。Osho& |  b9 e* O, V  I
字变成记忆的部份。 他们进入问题和每个问题之内形成传达自动的答复。一个差别感被遗失在而且支配被借来的主意和, 在一个男人能找寻任何的答复之前从在,里面借来字的厚层和主意出去一下一个现成的答案。 这样我们不能解决问题,我们它的解决被抢夺。 如果一个问题是我的它是我的解决孤独的那被需要。 没有借来的或间接获得的解决可能是任何帮忙。" |$ F; H4 U6 P
一个罐子既非借生活和对它的问题解决办法。 对一个问题的解决办法外面不来自。 资讯科技是固有的在问题中。 解决进展离问题。 如果问题在里面, 事实不能够外面。 而且事实不能够被因此学习。 资讯科技必须被放置赤裸的。 你必须发现它。资讯科技不穿越正在教育,但是藉着实现独自地那个事实能被知道。 而且这是在那一个之间的基本不同谁已经学习圣经和那一个谁已经了解灵魂。 资讯科技是充足很好熟练的在圣经中就这一个世界来说但是不在精神的王国中。 在那一个球体中,它甚至远比少出发点。Osho,奥修,静心,爱的艺术,Meditation: }' d0 s3 C  D- i+ M* d
你才能有不是你的关于资讯,有关世界的事,有关物质的世界事。 这些事物你能够没有知识。 无论什么属于外面才能从外面被知道。 你可能对它但是它是非常接近的将会仍然在远处。 在我们之间的然而极小距离可能是,它将会无法结束。 资讯科技将会总是在那里。 因此我们才能熟悉非的事物以便我们但是我们无法有对他们的了解。 我们能知道某事但是那某事它本身我们不能够知道。
9 W: s, r$ J# ]6 n, [5 E% aOsho,奥修,静心,爱的艺术,Meditation距离的总除去是所有知识的首要事物。 然后你才能进入你的内部存在。 但是什么是远的无法决不远。 如果没有真实的距离,资讯科技才能是以别的方式。 只有当如果它是产生幻觉的,距离能被除去。 如果它是真正的,它除去不是可能的。
1 K3 i, T# E+ v/ j奥修(OSHO)中文社区(Meditation,Love)有一和只有从我不是远。 资讯科技是不可能的让这存在从我是远的。 我是那存在。是的,它是我自己的自己。 那孤独, 真正的知识是可能的。 来自这只的距离是一个幻影因为如何能从自己有任何的距离?我独自地是我的中心自己的,而且它在这里我有我的内部入口,我的内部住所和完美的长备王座。知识这独自地是可能的。aoxiu.com) g" W) {7 p. w( [/ U6 J/ T4 u
我也想要使你想起另外的一种事实: 我们不能够知道世界,我们才能作它的相识者并且聚集关于它的资讯。 但是自己者,不过知识是可能的。 因此能有关于自己的没有资讯, 有关灵魂的唯呼吸知识的事是可能的。 那是为什么,在物体的情况,在物质的事物情况, 在非我们事物,是专家的在 shastras 中是充足的,在圣经中, 但是在那的情况自己的它不是充足。
, e/ [3 y+ t0 h7 P' ^8 S& B科学是 shastra; 宗教不是。 科学是 shastra; 宗教不是。 当宗教是自己的知识时候,科学是关于物体的资讯。 科学是 shastra ,一个圣经; 宗教是 sadhana ,实现的路径。
. F7 `# X8 C2 Vaoxiu.com我没有在说教一个训诫。 那方式是完全地不结果。 是必需的除了治疗之外不是一个训诫。 我不想要在属于事实的任何教义上详细说明。 他们全部无用。 然而, 是价值的是哪一个的方法能见到事实。这一个方法为疾病视为治疗,而且因为它眼睛打开。 然后你不一定要想光,你尽快地见到它。 当视力缺席的时候你必须想, 但是当有视力,思考将会不可能。 在盲目中,思考做眼睛的工作, 但是一旦视力被回复思考的变成不必要。奥修(OSHO)中文社区(Meditation,Love)# a7 k% @! G0 E, S
在我的观点中,想法不是一个知识但是无知的告示。 知识是没有考虑的状态。 资讯科技不是思考的,它是洞察力。 而且这洞察力有关事实经过任何的教条不是可能的。 教条只让事物变成智力的获得,而且他们变成记忆的部份。 他们无法变成知识的部份。
6 K9 m7 L7 |& |- o  ?Osho,奥修,静心,爱的艺术,Meditation教条能被教,但是他们不能够改变真正的个性。 像衣服,他们产生在外部的水平但是内部的作为残余物上的一个变化它是什么。 精神藉着他们和面纱,掩护保持未触及,承担一种新的形式和一种新的颜色。 如果你是这样,智能在你之上不能够降。 在相反者身上,你将会掉入伪善的沟渠。Osho8 |% r3 u* @# ~% r
有男人的在和知识之间的一个很棒的海湾。 他是一件事物,而且他知道相当的是另外的一件事物。 他的个性被分离在二。 有他的内部在和他的外部贝壳之间的冲突和二元性。 而且这的天然结果是伪善。 一个如此男人开始呈现他自己当做某人谁在他里面不真的, 而且开始藏那一个谁是。 这演戏是无宗教的。 资讯科技不只毁灭其它的生命但是也的自己生活。 这是自欺,但是它被看作是宗教性。
, F$ T8 ]* k% q; x6 |9 Z# ]- BOsho教义的教条智力教学, 只能做这么多: 他们能改变外部的包装纸。 对于精神上的革命一些其他的方式是必需的。 方式不应该是教义之一除了 sadhana之外, 步行自我实现的路径。资讯科技不是训诫但是治疗的方式。 资讯科技不是想事实的方式除了对事实开放眼睛之外。
/ s' t' a5 v; mOsho,奥修,静心,爱的艺术,Meditation宗教是打开眼睛的方法。如果你的眼睛打开,上帝的视觉变成容易。 但是教义将不打开你的眼睛。 在相反者身上,那些被他们迷惑的人忘记,他们的眼睛是关闭而且他们讨论的事实没有被他们用他们自己的眼睛见到除了被其它的眼睛之外。 被另外一见到的事实像被另外的吃一餐。 资讯科技没有目的无论什么为其他任何人。Osho,奥修,静心,爱的艺术,Meditation' F% N* A( L& h- L. M- l/ R
事实的实现整个私人和个人并且是藉着没有方法可转移的。资讯科技罐子既非是被一般承认的也不给予的。 资讯科技必须独自被达到。 资讯科技在慈善中不能够被偷或接受。资讯科技不是一个财产, 它是一拥有自己的。事实不是财产, 它是一拥有自己的而且它因此是非可转移的。 到现在为止没有人曾经已经把它给任何人。也不任何人都将会曾经未来能够把它给任何人吗因为它有的片刻它停止是事实,它变成一个物体。 一个物体能有或轮流。 事实必须在里面被达到自己,独自。 资讯科技是主观的。 事实上,它不真的被达到 -- 一必须变成它。资讯科技是你自己的存在,你自己的存在。Osho,奥修,静心,爱的艺术,Meditation# r1 K3 P; t9 m! l0 N
如此学习事实的问题哪里受到的影响在? 资讯科技一定被发现。 学习唯一的表格在自己之上分层堆积。 所有的外面教学只包括事实。不论什么在罐子唯一的掩护之外来自。 复盖是唯一的事物可能的从外面。 而且想法的衣服继续包括那自己的越来越多的。走开脱衣这些衣服并且是赤裸的。 丢弃所有的这些衣服。 为了要知道你的自己你必须忘掉,不学习。 当所有的外面客人已经离去你将会知道不是一个客人 , 但是主人的那一个的时候。
$ L/ Y* z$ o! G( g' Z, x- m6 Oaoxiu.com事实不能够被教但是博学事实罐子的方法。 今天,没有人说到这一个方法。 虽然有关于事实的许多谈话,没有关于了解事实的方法谈话。 超过这能有不一个较棒的错误。 资讯科技正在黏附于身体和不见的生活。 这一个那里的结果是数不尽的宗教 , 但是和首都的 R 的没有宗教。Osho,奥修,静心,爱的艺术,Meditation9 a7 P3 b! x2 Q. f% V
假装的很多教派在宗教的名字之下一点也不宗教。 才能有一个宗教。 不能有形容词描述它。资讯科技正在没有任何取得资格期限。 习惯意谓习惯 -宗教意谓宗教。 以我的语言你不能说 " 这一个习惯 " , " 那一个习惯 " 。 哪里有 " 这 " 而且 "" 没有宗教。
5 L/ d9 F9 \/ P8 SOsho,奥修,静心,爱的艺术,Meditation这些教派已经进入因为许多教义和理论有关事实的事,而且他们将会继续像人一样的久存在要求理论和教义。 教义在这些最字的周围有字和教派形式。字变成冲突的因素,逐渐强烈的仇恨和琐碎的憎恨。 这些字分开来自男人的男人。 而且如何奇怪的它是。 人相信分开来自男人的男人最字将会和上帝联合男人。 不可能分开来自男人的男人和上帝联合他,藉由事实, 也不由于他的自己。
. x4 X  \3 s) |5 k4 J4 L6 Taoxiu.com这个分离在宗教进入教派之内能被追踪到各种不同的教义上面,到字,对信念,对意见。 这全部都以无知为基础而且不在知识上。 事实没有教派。 所有的教派进展离教义。一旦一个男人知道他所没有的事实教派和在他进入宗教的最片刻 -一个既不是印度人也不是 Jain ,基督徒也不伊斯兰教徒的宗教, 但是只是宗教 -不合格的,无但是光,无但是意识。宗教真实地是一的实现自己的。
; J7 j9 O- `4 P% hOsho一个教派不是宗教性。 组织必须以宗教做什么呢? 所有的组织政治上的或社会; 他们全部世间。 他们以彼此的恐惧为基础和哪里有有憎恨的恐惧。 他们由于事实形成不,要不是安全。是它一个国家,一个社会或一个教派,全部恐惧被作证, 和出生在引起其它的恐惧方面恐惧被作证谎言的东西满足。Osho,奥修,静心,爱的艺术,Meditation3 ~6 q7 h  c, Z5 X' S% Y6 L
所有的教派完全地像这。 他们不想要使任何人宗教性,他们想要增加他们的数字。 数字是力量和安全的保证。 他们两个是攻击的自卫和能力。 教派全部向前已经是像这。 他们仍然像这而且将会继续是相同的。 他们没有统一男人和宗教,他们已经撕开他远离它。
: t  a8 c4 F* K6 C8 Y' D  sOsho,奥修,静心,爱的艺术,Meditation习惯,宗教, 一种社会的现象不是,它纯粹地而且只是最个人的变形。 资讯科技与其它无关;它是关心由于一独自地拥有自己的。 资讯科技和一个男人处置其它但是他处置他自己的无关。 习惯你如何和你自己在你的总隔绝和寂寞方面行为表现有关系。Osho,奥修,静心,爱的艺术,Meditation; {# r) d) F, s
你是作什么的在你总隔绝方面? 那是你所一定知道的 -你是谁。 只有你的存在知识将会引导你走向宗教。 没有其他的方法引导某人走向宗教。 没有寺庙,没有清真寺, 没有教堂能把我带到地方哪里我是。 你不一定要攀登任何的外面楼梯到那里。 所有的寺庙外面。 所有的寺庙是世界的轮?? 的部份,而且你不能够到达那自己的经过他们的门。 没有旅程在外部的世界中可能是对事实的朝圣之旅,到神圣的地方。 那一个地方在里面, 一有宗教的经验和哪里秘密 , 欢喜和生活的美人被发现。 没有这些每件事物是悲惨的; 每件事物是无用的,无意义的。
' d8 Q: |2 M7 z9 j9 y; ROsho,奥修,静心,爱的艺术,Meditation
/ x' C" M. a: T9 o7 e为了要知道那自己的你必须进入 , 不外面。 但是所有的男人感觉向外地轮流他。 他们全部外面移动。他的眼睛向外地看,他的手向外地传布,他的腿向外地移动,而且平坦的他思想反映而且发回声外部的现象。 而且这是他为什么已经竖立偶像,神的图像, 而且已经产生对事实的寺庙。 资讯科技是,如此他的眼睛能见到上帝,而且他的脚能制造朝圣之旅给事实。 我们已经产生这一个自欺我们自己; 我们已经轮流有我们自己的手这一杯毒药。 而且现在我们浪费离开我们的生命并且在无感觉中花费他们, 被这毒药和自欺引起。
! t" ^0 }, h' Z9 u奥修(OSHO)中文社区(Meditation,Love)适合我们已经使宗教看得见的我们感觉的方便当在外面我们自己而且已经向外地指示我们的视力。 但是你必须在幕后去知道习惯, 知道宗教。 你的知识和世界的意识度过感觉的媒体。 你不可能知道那自己的藉着相同的路径。 资讯科技不可能的知道知道的那一个, 知道那一个知识是谁,像另外的一个人或一个物体能被知道。 预言者, 力量见到,不能够被像一个平常的物体看。知识罐子既非被转移也不被降级的进入一个物体之内。 而且因为这种简单的事实没有被了解,整个的问题是。 人们寻找上帝好像他是一个外部的物体。 如何愚蠢的这是。 上帝是不被寻找,他被藏在搜索者中他自己。
* D. q4 X# f+ AOsho事实是在你里面。 资讯科技是在我里面。而且它是不它明天将会是在你里面,在最片刻它在这里和现在是在你里面。 我是。 我的存在本身是我的事实。 而且无论我见到什么不可能是事实,它全部可能是一个梦。 我也见到梦而且当我见到他们似乎的他们是真实的时候。 你全部可能是我的一个梦。 资讯科技大概是,我是在一个梦中,而且你一点也不现在的这里。 但是预言者不可能是错误的。 他不能够是在一个梦中因为如果他是他会无法见到它是一个梦。 一个梦不能够见到一个梦。 不真实不能够知道不真实。 见到一个梦需要不是一个梦他自己的某人。 甚至见到一个真实的预言者是必需的不真实。 因此我说我是事实。 事实是我的存在。 我不一定要寻找它去无论何处。
( E0 f' |& e! ~5 R" ~你从在你自己里面才必须搜出事实。 正如你搜出一很好地,你必须在外挖事实。 总是有一些数层的石头和包含的春天水地球, 但是一旦你除去那些分层堆积春天被释放。同样地你的自己被数层的其他事物压下来, 属于的事物非自己的。 你才必须经过这些层打破,而且你已经寻找完成的数不尽的过去生命的被达到。Osho,奥修,静心,爱的艺术,Meditation6 J0 L' v- q$ B" E. N
因为你遥远地而且广阔地已经寻找它,所以到现在为止你已经不能够达到事实而事实上它总是已经非常近的。 资讯科技真的是正在寻找的那一个。 你一定搜出你的灵魂井。 而且沉思是对那一个结束的方法。 藉由你必须除去数层的地球,数层的已经在自己上增加很多的相异沉思的铲子。 资讯科技是唯一的治疗法,唯一的治疗。 这是我所想要谈论的。
4 s. b2 E' r: k% q1 Q: G$ HOsho,奥修,静心,爱的艺术,Meditation首先,必需的是知道它是那的已经隐蔽你自己的存在,你的最自然。 从你自己藏你,它是什么? 你不能见到它? 你不能见到复盖是什么? 当你进入的时候你找什么?Osho,奥修,静心,爱的艺术,Meditation# ~$ i% E4 o( n" p9 S' ~
Hume 已经说," 每当我已经进入我已经不能够决不找想法 " 。 Hume 没有位于任何的灵魂, 你也将不会找你的这样。 Hume 只见到复盖层而且回来;他只有像贝壳一样的远去而且回。 只有当你打破贝壳公开你将会见到在里面的东西时候,资讯科技是。这刚好像去一个湖的男人而且见到布满苔藓和树叶回返说的表面没有在全部的湖。 通常这是发生什么事。 我们每天进入 ,见想法和回返的复盖。
9 F6 g' u6 Q' L$ L% O1 aOsho,奥修,静心,爱的艺术,Meditation想法总是包围那自己的而且你只知道想法。 想法是你的世界,而且独自地居住在想法的他是世间的男人。 超过想法知道任何事是变成宗教性的开始。 知道没有考虑的状态, 知道什么是超过想法是进入宗教的领域。4 G: R8 R1 d' F& m
资讯科技可能是,你的想法是不有关这一个世界的事但是有关灵魂的事,有关上帝的事,而且你可能是在幻影之下你是宗教性的。 我想要粉碎你的这一个幻影。 所有的想法是一个复盖,一个外部的贝壳。 因为他们是外部的,所以所有的他们是欲望,强烈的感情,向外地指示。 能有不准想自己。 有知识但是不想自己。 想法是一个复盖,一个贝壳。Osho3 t2 G5 I+ k  w$ M5 B. [3 O
没有考虑除去复盖。 没有考虑是沉思。 当没有思考,它然后我们受到知道被我们的想法藏的那一个的影响。 当没有蓝色的天空进入视野的云。 我的朋友 , 那里是在你里面也天空。 除去想法的云,如此它能被见到,因此,它能被知道。 这是可能的。 当思想是休息并且在它里面没有想法的时候,然后在沈默方面,在那的深没有考虑方面,在想法的总缺席中,事实被见到。Osho,奥修,静心,爱的艺术,Meditation. u% m6 D  S4 r/ ?/ O0 f: m
我们能做什么到处带来这? 我们一定做一件非常简单的事物,但是因为你已经变得非常复杂,你将会找它非常困难的。 对一个新的天生宝贝是可能的事情对你是不可能的。 孩子只是看并且不想。 他仅仅见到。 而且仅仅见到是令人惊奇的。 这是秘密,能开启事实的门钥匙。Osho,奥修,静心,爱的艺术,Meditation' }4 {8 {3 D7 D& i9 p* \
我正在见到你。 我正在仅仅见到你。 你跟随我吗? 我正在仅仅见到你; 我不是思考的。然后空前的平稳, 一阵活的沈默在我之上和然后降每件事物被调查而且每件事物被听到,但是无在里面被扰乱。 没有里面的反应; 没有想法。 只有 darshan ,唯一的见到。Osho  M1 w& p* |, A8 o& W6 t  p
权利-觉察是沉思的方法。 你必须见到, 只有见到什么是没有和什么在里面。 有物体没有,在里面想。 你必须不需要任何的目的就看他们无论什么。 没有目的,仅仅见到。 你是证人,一个超然的证人,而且你正在只是见到。 这观察 , 这一一注意,逐渐地带领你进和平之内,进入空虚之内,进入空虚之内,进入没有考虑之内。 试它,而且你将会知道。 就如想法溶解的,意识唤醒而且得到生活。 仅仅偶然地停止一会儿 -任何地方,随时。 仅仅看而且听并且是证人到世界和对你自己。 不要想。 仅仅是证人并且见到发生什么事。 然后让这目击传布。 让是弥漫你所有的实际和心智的活动。 允许它总是和你在一起。 如果那里正在目击你的自我将会停止当而且你将会见到, 将会了解什么你真的是。 " 我 " 将会死,而且自己的意志被达到。奥修(OSHO)中文社区(Meditation,Love)' g' h/ c2 d. P4 f
在这 sadhana 中目击,在这一个心态,容易的变形,上面的一个容易的变化观察中,在正在被目击的东西和证人的一个之间发生。 当你观察你的你得到正在观察的一个一瞥的想法。 然后一天预言者在他所有的最高权威和光荣和你所有的贫穷方面出现,而且可怜结束。aoxiu.com9 w% R! |: V& r/ Y8 q9 ~, B
这不是 sadhana 一能只有偶尔练习并且仍然达到释放。 这是不断地被练习,夜晚和日子。 就如一练习目击的, 如同他进入目击的州之内移动更多一样,那州始终变成较多的马房而且开始在场。 逐渐地它始终开始和你在一起,既醒的且睡熟了的。 资讯科技甚至开始在睡眠方面在场。 而且当这发生, 当它开始甚至在睡眠方面在场你的时候能确定它已经在里面深入地离去, 远的和宽它已经传布它的根。 即使当你是醒的,今天你睡熟了。 即使当你睡熟了,明天你将会是醒的。
5 z4 M) D5 h( [: G0 W9 ^( zOsho,奥修,静心,爱的艺术,Meditation这目击从我们的梦和我们的睡眠溶解唤醒的想法我们。 波从想法和梦在自由的思想中溶解。思想变成平静的,无波,当没有进入房子之内吹的微风,没有一个震动,的海洋是平稳当没有波 , 正如就像灯的火焰不闪动一样多。 资讯科技是在如此的一州以致于上帝被知道, 那一个自己是谁,是我,是事实。 然后到上帝的宫殿门打开。
. ~, y/ }- w9 [这一个门,这一个入口,不在于 shastras, 在字中 -它在于自己。 那是我为什么说不要再在别的地方挖并且在里面挖你自己。 不要去任何地方。 进入你自己。 我已经对你解释该如何进入。
7 {/ K6 P& l2 Z6 t$ }3 R从你的眼睛你宁静和闪耀我得出结论你已经了解我已经必须说的。 但是理解独自地不是充足的。资讯科技没有在了解但是精神上的经验独自地那能变成事实的生活基础。 一点走入我已经指出并且见到的方向。 仅仅在那一个方向中稍微着手进行并且见到。即使你只稍微走你将会离去一个长的方法因为当你向事实移动, 当你在它的附近,你在它的影响力之下受到的影响拉 -然后你一点也不走,你只是被画到它。
0 Q* C5 B7 X* ^- l! BOsho,奥修,静心,爱的艺术,Meditation而且最后,记得一个继续步行的男人将会到达他的目的地一天。 被接受上帝的方向没有步骤是徒然。 我对这一个事实忍受证人。 我如何想要你也了解这一个事实甚至一会儿,如此你也能忍受证人到它。 对你资讯科技是如此近。 资讯科技只是你的唤醒一个物质。 太阳已经向上。 你才必须打开你的眼睛见到它。Osho,奥修,静心,爱的艺术,Meditation$ }- ?: t# o8 D7 v0 z' r
我邀请你打开你的眼睛。 你将会听到我的呼叫而且打开你的眼睛吗? 决定是你的和你孤独的。 打开打开?奥修(OSHO)中文社区(Meditation,Love)8 G6 K& T+ z9 m" u3 c) _7 G
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) [# P* W( R+ a6 K; OOsho,奥修,静心,爱的艺术,Meditation一而且不过片刻的决心, sankalpa ,完全决心是充足,然而整个的生活没有它什么也不是。 记得它不是时间而是重要的事物决心。 世界的成就是完成的在决心的王国时间和事实的王国中。 Sankalpa ,决心,一定住在你的 sadhana 。
" k8 o% P$ f, m; q+ c( F: C/ K$ XOsho如此的我将什么说话以致于你今天? 我们将今晚分开,而且我见到你的心已经是重的在那视野。 资讯科技只有是我们全部在这个孤单的地点中一起受到的影响后五天。然后想到离开的世界卫生组织?
8 W, j7 _0 k4 m/ A7 }- e3 O但是不在一起受到的影响方面忘记分别是固有的。 他们是相同的硬币二边。 虽然他们似乎是不同的他们总是一起去。 因为他们分开的和在我们被进入错误的信念之内迷惑他们不被连接的不同场合上出现。 但是如果你变稍微比较深 , 你将会找,会议是它本身分别,快乐也是伤心事而且甚至出生本身是死亡。 的确在受到去的影响而且之间刚刚有任何的不同 - 或宁可,没有在全部的不同。 资讯科技在生活方面是相同的。 当去的程序开始的时候,你刚刚没有受到的影响, 和什么对我们的思想出现停留在只是为离开的准备之上。Osho/ g& c7 |' @& o+ j# @' W  W
真的,在出生和死亡之间的距离是什么? 在他们之间的距离可能是永无止境的。 如果生活,如果在出生和死亡之间的这距离, 为自我实现变成追求,这距离能没有在全部的它结束 。 如果生活变成 sadhana ,自我实现的一次旅程,死亡能变成 moksha ,释放。 在出生和死亡之间没有很多的距离,指距在 moksha 和死亡之间是无限。 在身体和灵魂之间那距离是像那一个一样的很棒,在一个梦和事实之间。 那距离比所有的其他距离棒许多集合。 没有二点分别地比 moksha 和死亡更棒。奥修(OSHO)中文社区(Meditation,Love); L) Q6 _0 S0 o+ e0 P2 s
" 我是身体 " 的幻影是死亡;" 我是灵魂 " 的实现是释放,拯救, moksha 。 而且你的生活是事实的实现一个机会。如果这一个机会适当地被用并且不徒然浪费,在出生和死亡之间的距离变成无穷。Osho,奥修,静心,爱的艺术,Meditation+ U" L' k, T7 R5 V# _
也, 在你的来临之间能有很棒的距离这里和你的离开 -巨大的距离,在只是我们已经在这里花费的几天中。 它不是可能的当你归还的时候,你将不是相同的吗当做当你受到的影响时候?它不是可能的你可能归还如完全新而且改变了人?
  t4 c: Z. \- vOsho,奥修,静心,爱的艺术,Meditation如果你想要,它 , 这革命或变形在片刻中能发生。 五天太许多。 如果平坦的五个早先的出生已经是太很少的, 为什么五天的谈话? 只是片刻的意志,完全决心是充足。 没有决心的整个生活什么也不是。Osho: [0 x3 @7 ]/ E
记得决心和时间是重要的事物。 世界的成就及时被做; 事实的,在决心方面。 资讯科技是决心的 sankalpa 的强烈,那把深不可测的深度和一片无穷的宽阔区域给片刻。事实上, 在 sankalpa 时间的强烈中停止存在而且只有永恒保持。奥修(OSHO)中文社区(Meditation,Love)3 i' R* V3 X& L" W! C
决心是从时间起解放你而且用永恒联合你的门。 被让的你决心是深的和强烈的。 让它弥漫你的每呼吸。 让它在你的记忆中, 睡熟了的或醒。 只一个新的出生才能发生,一个没知道死亡的出生。 这是真正的出生。有一个出生,实际的身体出生, 那不可避免在死亡方面结束,但是我不呼叫这个真正的出生。如何能死亡的结束是生活的开始某事?
$ f$ A; R( M, _6 D, R  }Osho,奥修,静心,爱的艺术,Meditation但是有不在死亡方面结束的另外出生。 资讯科技是真正的出生。 它的实现在不朽方面。 资讯科技是给这一个出生我邀请了你这里,而且对这一个出生我已经打电话给你过去几天。 我们对于那一个最出生在这里聚集。 但是只一起受到的影响这里是没有价值。如果你变成整个, 如果你从你自己的口渴变成一而且呼叫在,然后你的整个存在的决心将会拿你进事实的出现之内。 事实非常近,但是你需要决心,你需要意志接近它。 口渴因为事实在那里也在你但是决心方面是必需的。 只有当它携手以决心去的时候,这口渴变成 sadhana 。aoxiu.com( U1 a2 r0 d6 T' d0 _: @/ e
" 决心 " 意谓什么?
2 d* H' T' [$ L2 I% [Osho一个男人曾经问了 fakir 方式达到上帝。 fakir 调查他的眼睛和锯子口渴。 fakir 在前往河的途中,如此在他们有沭浴之后,他要求男人陪伴他而且答应给他看方式达到上帝。
- R, n8 C, p) ?他们到达河,一旦男人突然开始 fakir 进入和很棒的力量水之内抓取了男人的头而且把它推动下来的水。 男人开始努力从 fakir';s 的紧握释放他自己。 他的生活有危险。 他比 fakir 但是他的潜伏性的力量弱许多逐渐地开始激起而且很快它变成不可能让 fakir 把他捉住下来。 被逼迫他自己到界限,而且最后能够离开河的男人。 他感到吃惊。 fakir 正在大声地笑,而且他无法了解他的行为。Osho,奥修,静心,爱的艺术,Meditation* r' X) z) G8 D; _4 j  S
在男人之后已经冷静 fakir 问了他," 当你是在需要的水之下你有在你的思想中吗的时候 "? 男人答复,"需要!没有欲望, 那里只欲望 - 得到空气的呼吸。" fakir 说 ",这是达到上帝的秘密。 这是决心。 而且你的决心唤醒了你所有的潜伏性的权力。"
* P5 S  c5 Z  v; D  o. w, \" raoxiu.com在真正片刻的强烈决心大师力量方面被产生 -而且一个男人能离开世界并且进入事实。
: P$ z" q+ a: C' k4 R. ~" EOsho,奥修,静心,爱的艺术,Meditation藉着决心独自地一能从世界到事实通过;藉着决心独自地一从梦到事实能唤醒。# }7 A) H$ r2 ]  z) \' g2 A
在这次,在小时的我们分别,我想要使你想起这: 决心被需要。 而且什么别的? 决心被需要,加上你的 sadhana 的连续性。 你的 sadhana 一定是连续的。 你曾经从山见到一座瀑布来临下来吗? 资讯科技是一条水的连续水流罐子平分秋色极大的岩石。 如果一个男人不变地努力打破无知,那些似乎不可能的闯入开始意志一天旋转拂去灰尘的岩石岩石。 然后男人将会找他的方法。
' I" a* s/ i8 m* O) [' n+ p路径在那里被发现, 无疑地, 但是不试着位于现成的一个。 你必须找它你自己,藉着你自己努力。 而且什么尊严这带来一个男人。 多少对我们的信用它是我们达到我们自己努力的事实。 当他谈到被劳动达到的事实时候, Mahavira 想要传达这。Osho,奥修,静心,爱的艺术,Meditation* d0 ], K2 ?+ i1 H$ I+ p" u
事实不是被屈服慈善的捐献,它是一项成就。 你需要决心,连续的努力和另外一个事物:无穷的耐性。 事实是无穷的,永无止境的, 因此在等候它无限耐性方面是必需的。 上帝只在永无止境的等候之后出现。 那些没有耐性的人不能够达到上帝。 我想要也使你想起这。
, C4 y- q/ D! }# O& S  v0 l奥修(OSHO)中文社区(Meditation,Love)最后,我一个故事被提醒我将会向前对你通过。 虽然相当想像,它非常真实。2 ^$ |3 @# S. r& `# m$ j& I
一位天使通过了一个一个旧的圣人坐着的地点。 圣人对天使说," 请问上帝多久它将会轮流让我达到 moksha, 达成释放". 在旧的圣人附近非常年轻,崭新- 开始 sannyasin 住。 他正在一棵 Bengal 菩提树树之下坐下。 如果他想要他也问关于他的 moksha 的上帝,天使也问了年轻的 sannyasin 。 但是 sannyasin 没有说一个字。 他是安静的,平静的和沈默的。奥修(OSHO)中文社区(Meditation,Love)3 ?' Z, \% c- k$ T* g
在数时间之后天使回。 他对旧的圣人说,"我问了关于你的 moksha 的上帝。 他说它将会轮流另外三个出生。"老男人变狂怒,而且他的眼睛变成充血。 他丢弃他的玫瑰园而且说,"另外三个出生! 资讯科技是残暴的!"
% k! ]$ K6 ], z0 j奥修(OSHO)中文社区(Meditation,Love)然后天使给年轻的男人而且对他说,"我也问了关于你的上帝。 当有在你坐着的 Bengal 菩提树树上的树叶,他说,你将会必须对于和出生一样多的练习你的 sadhana 。"年轻的 sannyasin 觉得非常快乐,而且他的眼睛装满欢喜的泪滴。 他跳跃在而且上面开始跳舞。 "在那情况我已经达到! 有在这一个世界的这么多树和在他们每一个上的这么多树叶! 而且如果我将会达到只有和出生一样多的上帝当然后有在这个小的 Bengal 菩提树上的树叶树我几乎已经达到他。"
! Y! A! T) W8 F7 k' D, R5 f这是事实的农作物被收割的方式。 而且你知道这一个故事的结束吗?年轻的 sannyasin 在舞蹈和舞蹈上保持,而且最片刻他对上帝变成自由而且达到。 那片刻安静的而且无限爱,而且耐性是每件事物。 最片刻是释放。 这我呼叫无穷的耐性。而且有无穷的耐性他在这里和现在达成每件事物。 这心智的态度本身是最后的达到。 你愿意久等候这吗? 藉由这一个问题我邀请你辞别。Osho,奥修,静心,爱的艺术,Meditation. P4 F# k( I7 a3 n: x( P
愿上帝给你力量以便你的生活河能到达事实的大海。 这是我的希望和我的祈祷。
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                                    序  进入光明的邀请Osho,奥修,静心,爱的艺术,Meditation# x5 y/ y, y$ A# \3 R1 d
我看到人被深深的黑暗所吞没他就像黑夜里一幢没有灯光的房屋。他里面的某种东西已经熄灭了。不过一盏熄灭的灯也可以被重新点燃。。
$ J+ Z9 L4 {1 ^, U; e* M0 faoxiu.com我也看到人失去了所有的方向他就像一只迷失在汪洋大海之中的小船。他已经忘记了他要去向何方,他要成为何人。不过他遗忘的记忆也可以被重新唤醒。。
& j8 z7 J# p# Z6 d( I% t6 t8 V( {aoxiu.com尽管黑暗存在,也没有必要灰心丧气夜色越深,黎明就来得越快。我看到一场世界性的精神复兴即将来临。一种新的人类即将诞生,我们正处于分娩的阵痛之中。但这场复兴需要我们每一个人的配合。它将通过我们发生,它只能通过我们发生。我们不能只当一名观众。我们必须从自己的内在为场复兴做好准备。。7 d/ N  v! C& h( r
只有当我们自身充满光明,那新的一天、新的黎明才会到来我们可以把这种可能性转化成现实。我们都是这座未来大厦上的一砖一瓦,我们都是这个即将升起的太阳所散发出来的缕缕微光。我们是创造者,而不是旁观者。尽管这种创造是面向未来的,我们也需要创造现在,创造我们自己。一个人通过创造自己创造了人类。社会是由个人组成的,进化与革命都可以通过个人而发生。你们就是那个基础。。
% }. _* u( W9 H. h5 z所以我想召唤你们我希望把你们从沉睡中唤醒。难道你们没有看到你们的生活已经变得毫无意义、虚无缥缈、暗淡无光了吗?生活已经失去了所有的意义,所有的目标。而这是必然的。只要人的心中没有光明,他的生活就不可能有任何意义。当他的内在一片漆黑,他的生活就不可能有任何喜悦。。Osho,奥修,静心,爱的艺术,Meditation. N( ~3 G- O3 i: r
事实上,我们今天发觉自己可有可无、负担过重并不是因为生命本身是虚无的生命是无穷无尽的喜悦。但我们已经忘记了通向这种喜悦之颠的道路。我们只是活着,与生命毫无关联。这不是生活,这只是在等死。而等死除了无聊以外还能有什么?它怎么可能是一种喜悦?。
" y" z! E  ]- c7 f# y: N5 faoxiu.com我来这里是要告诉你们:有一种方法可以把你们从这个失去生命的恶梦中唤醒过来这条路一直都在那里。这条从黑暗到光明的路是永恒的。这条路一定在那里,但我们却对它视而不见。我希望你们正视它。这条路就是达摩(习惯),就是宗教。它意味着重新点燃人心中的灯。它将为人四处飘荡的??该鞣较颉D???匏刀杂谀切┰谑澜绲奈蕹V??- 生老病死中起起落落的人来说,宗教是唯一安全的陆地,唯一稳定的依靠和唯一的避风港。。' V( [" U9 Z5 N( Y3 r% |) a
你渴望充满喜悦的生活吗?你想要获得使人永生不朽的真理吗?如果是,我请你来请接受我的邀请——为了喜悦,为了光明,为了不朽。你们只不过是睁开双眼,然后你们就会栖息在一个全新的光明世界之中。你不需要再做其它的任何事情,你只需要睁开双眼。你只需要醒过来,然后看一看。。Osho,奥修,静心,爱的艺术,Meditation- M: C9 D3 m, |% p- a) l; u8 p; b
在人的心中没有什么会真正的熄灭,他也不会真正的迷失方向,但如果他双眼紧闭,黑暗就会蔓延到四面八方,那么所有的方向感都迷失了一个人闭上眼睛,他就一无所有;一个人睁开双眼,他就成了一个国王。。
" p* d9 x. [6 Q: B# M9 o奥修(OSHO)中文社区(Meditation,Love)我召唤你们从穷困潦倒的梦中醒来,成为具有王者风范的人我希望让你们反败为胜,从黑暗进入光明,从必有一死成为永生不朽。你们准备好和我一起踏上这趟旅程了吗?。" c5 ~! N5 B; F
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